Such a ceremony is not due to forgetfulness of the Veda but is a repetition of what happened long before our era when rhapsodists strung together popular narratives and popular theology.  Such theology cannot be rigidly separated from Brahmanism and Buddhism.  It grew up under their influence and accepted their simpler ideas.  But it brought with it popular beliefs which did not strictly speaking belong to either system.  By attacking the main Brahmanic doctrines the Buddhists gave the popular religion its opportunity.  For instance, they condemned animal sacrifices and derided the idea that trained priests and complicated rites are necessary.  This did not destroy the influence of the Brahmans but it disposed them to admit that the Vedic sacrifices are not the only means of salvation and to authorize other rites and beliefs.  It was about this time, too, that a series of invasions began to pour into India from the north-west.  It may be hard to distinguish between the foreign beliefs which they introduced and the Indian beliefs which they accepted and modified.  But it is clear that their general effect was to upset traditional ideas associated with a ritual and learning which required lifelong study.

2

It has been well said[406] that Buddhism did not waste away in India until rival sects had appropriated from it everything they could make use of.  Perhaps Hinduism had an even stronger doctrinal influence on Buddhism.  The deification of the Buddha, the invention of Bodhisattvas who are equivalent to gods and the extraordinary alliance between late Buddhism and Sivaism, are all instances of the general Indian view overcoming the special Buddhist view.  But Buddhism is closely connected with the theory of incarnations and the development of the Advaita philosophy, and in the externals of religion, in rites, ceremonies and institutions, its influence was great and lasting.  We may take first the doctrine of Ahimsa, non-injury, or in other words the sanctity of animal life.  This beautiful doctrine, the glory of India, if not invented by the Buddha at least arose in schools which were not Brahmanic and were related to the Jain and Buddhist movements.  It formed no part of the Vedic religion in which sacrifice often meant butchery.  But in Hinduism, it meets with extensive though not universal acceptance.  With the Vaishnavas it is an article of faith nor do the worshippers of Siva usually propitiate him with animal sacrifices, though these are offered by the Saktas and also by the small class of Brahmans who still preserve the Vedic ritual.[407] Hardly any Hindus habitually eat meat and most abhor it, especially beef.  Yet beef-eating seems to have been permitted in Vedic times and even when parts of the Mahabharata were composed.