Reviews
By Dinesh Chandra Bhattacharya, Batakrishna Ghosh
Summary
Arthur Berriedale Keith's *The Religion and Philosophy of the Veda and the Upanishads* is a seminal work in Indology, praised for its comprehensive exploration of Vedic religion, philosophy, and mythology. Keith goes beyond the book's title, addressing broader topics like the Indo-Europeans' original homeland and the dating of the *Rg-Veda*, though his views on these remain ambiguous. His analysis of Vedic deities stands out for its depth, focusing on their mythological personas rather than merely listing attributes. While his sobriety and scholarship are noted, some critics argue his skepticism occasionally borders on non-committal. The work contrasts with earlier studies like those of Oldenberg and Macdonell, which were scholarly but less accessible to general readers. Keith’s humanistic approach makes Vedic culture engaging even for beginners. His assessment of the Upanishads’ philosophy is balanced, acknowledging their evolving ideas about unity and existence without overstating their coherence. However, his dismissal of potential Greek-Indian philosophical influence is contentious, despite evidence suggesting cultural exchanges. Chintaharan Chakravarti’s *Jaina Padmapurana* (Bengali) provides an outline of the extensive Sanskrit *Padmapurana*, preserved in Prakrit and Sanskrit versions. While Chakravarti dates the Prakrit version to the first century CE, the timeline remains uncertain. The unpublished Sanskrit text, spanning 118 chapters, holds historical significance for clarifying the *Ramayana*’s complex history. [Post-publication note: Later scholarship, including Meyer’s work on Indo-European origins, has further explored themes touched on by Keith, such as migration and cultural interactions.]
Conclusion
This work stands as a seminal contribution to Indology, offering a comprehensive and accessible synthesis of Vedic religion, philosophy, and mythology. Keith’s unique approach humanizes ancient Indian culture, making it engaging even for beginners, while his meticulous analysis of deities transcends mere cataloging to reveal their mythic and poetic dimensions. Though his cautious skepticism occasionally obscures definitive conclusions on Aryan origins and Vedic chronology, the work’s brilliance lies in its balanced, unbiased exploration of the Upanishads’ philosophical depth and its appreciation of Vedic poetry as imaginative expression rather than rigid myth. By bridging scholarly rigor with humanistic insight, Keith’s study fills a critical gap, providing an indispensable and enduring resource for understanding India’s foundational cultural and intellectual heritage.