the authority which once belonged to thein. No social reformer would be prepared to accept the Vedic manners as he finds them. A social reformer would certainly disapprove of the Levirate (Niyoga), which is supported by the Vedas, but which the later shāstras disapprove of. Still it must be admitted that the tendency of making the Vedas the final authority is becoming more and more marked. Some attempt is also made by theophratries like the Arya Şamāja to make Vedas popular. Still it is doubtful whether Hinduism is slowly tending more and more towards Vedism.
The facts may be reviewed and the relation of Vedas in the organization of Hindu society may be summarily stated as follows. The Vedas are more venerated than followed; what is actually followed is not the Vedas but such writings of sages as are not regarded antagonistic to the Vedas. Brāhmaṇical ritual is guided by the Vedas, and the Hindus generally regard Brāhmaṇas as their priests.
Besides the respect for the Vedas, the most important tie which binds all Hindus together is the common priesthood, the Brāhmanas. The priesthood in India is a hereditary endogamous caste, respected by all Hindus and considered as the head of the society. In fact, this is to a certain extent a far stronger bond than the Vedas. Though the religious ideas are not common and determinate, still the priesthood to which the Hindus owe their allegiance is determinate. The Brāhmanas again are firm in their position, irrespective of the opinion they hold.
Again, there has been an attempt in India for several centuries to regard the consensus of the opinion of the
