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Direction: Read the passage carefully and answer the question that follows by choosing the correct alternative out of the given four options.In the earliest Vedic literature are found not only hymns in praise of the accepted Gods, but also doubts in regard to the worth of these Gods, the beginnings of a new religion incorporated into the earliest records of the old. And later, when Megasthenes was in India, the descendants of those first theosophists were still discussing the questions that lay at the root of all religions. And in many things they held the same opinions with the Greeks, saying that the universe was begotten and will be destroyed, and the world is a sphere, that there are different beginnings of all things, but water is the beginning of world-making.India’s literature was pre-eminently priestly and religious. Religion forms either the subject-matter of the most important works, or, as in the case of the epics, the basis of didactic excursions and sectarian interpolations, which impart to worldly themes a tone peculiarly theological. History and oratory are unknown in Indian literature. The early poetry consists of hymns and religious poems; the early prose, of liturgies, linguistics, law, theology, sacred legends and other works, all of which are intended to supplement the knowledge of the Vedas, to explain ceremonies, or to inculcate religious principles. At a later date, formal grammar systems of philosophy, fables, and commentaries are added to the prose; epics, secular lyric drama, the Puranas and such writings to the poetry. But in all this great mass, till after the Hindus came into close contract with foreign nations, notably the Greek, from which has been borrowed, perhaps, the classical Hindu drama, there is no real literature that was not religious originally, or, at least, so apt for priestly use as to become chiefly moral and theosophical; while the most popular works of modern times are sectarian tracts, Puranas, Tantras and remodeled worldly poetry. The sources from which knowledge of Hindu religions is to be drawn are the best possible- the original texts. The information furnished by foreigners, from the times of Ktesias and Megasthenes to that of Mandelslo, is considerable, but one is warranted in assuming that what little in it is novel is inaccurate, since otherwise the information would have been furnished by the Hindus themselves; and that, conversely, an outsider’s statements often may give an inexact impression through lack of completeness. To take an example- Ktesias tells half the truth in regard to ordeals. His account is true, but he gives no notion of the number or elaborate character of these interesting ceremonies.The sources to which we shall refer will be the two most important collections of Vedic hymns- the Rig Veda and the Atharva Veda; the Brahmanic literature, with the supplementary Upanishads, and the Sutras or mnemonic abridgements of religious and ceremonial rules; the legal texts, and the religious and theological portions of the epic; and the later sectarian writings, called the Puranas. The great heresies again have their own special writings. Thus, far we shall draw on the native literature. Only for some of the wild modern sects, and for the religious of the wild tribes which have no literature, shall we have to depend on the accounts of European writers.Q. Which of the following is true in relation to the European writings about India?a)They are not accurate about religious and ceremonial rules.b)They can be used for religions and sects who have no literature.c)They are only useful for legal interpretations of texts.d)They are the modern versions of epics and mythologies.Correct answer is option 'B'. Can you explain this answer? for CLAT 2025 is part of CLAT preparation. The Question and answers have been prepared according to the CLAT exam syllabus. Information about Direction: Read the passage carefully and answer the question that follows by choosing the correct alternative out of the given four options.In the earliest Vedic literature are found not only hymns in praise of the accepted Gods, but also doubts in regard to the worth of these Gods, the beginnings of a new religion incorporated into the earliest records of the old. And later, when Megasthenes was in India, the descendants of those first theosophists were still discussing the questions that lay at the root of all religions. And in many things they held the same opinions with the Greeks, saying that the universe was begotten and will be destroyed, and the world is a sphere, that there are different beginnings of all things, but water is the beginning of world-making.India’s literature was pre-eminently priestly and religious. Religion forms either the subject-matter of the most important works, or, as in the case of the epics, the basis of didactic excursions and sectarian interpolations, which impart to worldly themes a tone peculiarly theological. History and oratory are unknown in Indian literature. The early poetry consists of hymns and religious poems; the early prose, of liturgies, linguistics, law, theology, sacred legends and other works, all of which are intended to supplement the knowledge of the Vedas, to explain ceremonies, or to inculcate religious principles. At a later date, formal grammar systems of philosophy, fables, and commentaries are added to the prose; epics, secular lyric drama, the Puranas and such writings to the poetry. But in all this great mass, till after the Hindus came into close contract with foreign nations, notably the Greek, from which has been borrowed, perhaps, the classical Hindu drama, there is no real literature that was not religious originally, or, at least, so apt for priestly use as to become chiefly moral and theosophical; while the most popular works of modern times are sectarian tracts, Puranas, Tantras and remodeled worldly poetry. The sources from which knowledge of Hindu religions is to be drawn are the best possible- the original texts. The information furnished by foreigners, from the times of Ktesias and Megasthenes to that of Mandelslo, is considerable, but one is warranted in assuming that what little in it is novel is inaccurate, since otherwise the information would have been furnished by the Hindus themselves; and that, conversely, an outsider’s statements often may give an inexact impression through lack of completeness. To take an example- Ktesias tells half the truth in regard to ordeals. His account is true, but he gives no notion of the number or elaborate character of these interesting ceremonies.The sources to which we shall refer will be the two most important collections of Vedic hymns- the Rig Veda and the Atharva Veda; the Brahmanic literature, with the supplementary Upanishads, and the Sutras or mnemonic abridgements of religious and ceremonial rules; the legal texts, and the religious and theological portions of the epic; and the later sectarian writings, called the Puranas. The great heresies again have their own special writings. Thus, far we shall draw on the native literature. Only for some of the wild modern sects, and for the religious of the wild tribes which have no literature, shall we have to depend on the accounts of European writers.Q. Which of the following is true in relation to the European writings about India?a)They are not accurate about religious and ceremonial rules.b)They can be used for religions and sects who have no literature.c)They are only useful for legal interpretations of texts.d)They are the modern versions of epics and mythologies.Correct answer is option 'B'. Can you explain this answer? covers all topics & solutions for CLAT 2025 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for Direction: Read the passage carefully and answer the question that follows by choosing the correct alternative out of the given four options.In the earliest Vedic literature are found not only hymns in praise of the accepted Gods, but also doubts in regard to the worth of these Gods, the beginnings of a new religion incorporated into the earliest records of the old. And later, when Megasthenes was in India, the descendants of those first theosophists were still discussing the questions that lay at the root of all religions. And in many things they held the same opinions with the Greeks, saying that the universe was begotten and will be destroyed, and the world is a sphere, that there are different beginnings of all things, but water is the beginning of world-making.India’s literature was pre-eminently priestly and religious. Religion forms either the subject-matter of the most important works, or, as in the case of the epics, the basis of didactic excursions and sectarian interpolations, which impart to worldly themes a tone peculiarly theological. History and oratory are unknown in Indian literature. The early poetry consists of hymns and religious poems; the early prose, of liturgies, linguistics, law, theology, sacred legends and other works, all of which are intended to supplement the knowledge of the Vedas, to explain ceremonies, or to inculcate religious principles. At a later date, formal grammar systems of philosophy, fables, and commentaries are added to the prose; epics, secular lyric drama, the Puranas and such writings to the poetry. But in all this great mass, till after the Hindus came into close contract with foreign nations, notably the Greek, from which has been borrowed, perhaps, the classical Hindu drama, there is no real literature that was not religious originally, or, at least, so apt for priestly use as to become chiefly moral and theosophical; while the most popular works of modern times are sectarian tracts, Puranas, Tantras and remodeled worldly poetry. The sources from which knowledge of Hindu religions is to be drawn are the best possible- the original texts. The information furnished by foreigners, from the times of Ktesias and Megasthenes to that of Mandelslo, is considerable, but one is warranted in assuming that what little in it is novel is inaccurate, since otherwise the information would have been furnished by the Hindus themselves; and that, conversely, an outsider’s statements often may give an inexact impression through lack of completeness. To take an example- Ktesias tells half the truth in regard to ordeals. His account is true, but he gives no notion of the number or elaborate character of these interesting ceremonies.The sources to which we shall refer will be the two most important collections of Vedic hymns- the Rig Veda and the Atharva Veda; the Brahmanic literature, with the supplementary Upanishads, and the Sutras or mnemonic abridgements of religious and ceremonial rules; the legal texts, and the religious and theological portions of the epic; and the later sectarian writings, called the Puranas. The great heresies again have their own special writings. Thus, far we shall draw on the native literature. Only for some of the wild modern sects, and for the religious of the wild tribes which have no literature, shall we have to depend on the accounts of European writers.Q. Which of the following is true in relation to the European writings about India?a)They are not accurate about religious and ceremonial rules.b)They can be used for religions and sects who have no literature.c)They are only useful for legal interpretations of texts.d)They are the modern versions of epics and mythologies.Correct answer is option 'B'. Can you explain this answer?.

Solutions for Direction: Read the passage carefully and answer the question that follows by choosing the correct alternative out of the given four options.In the earliest Vedic literature are found not only hymns in praise of the accepted Gods, but also doubts in regard to the worth of these Gods, the beginnings of a new religion incorporated into the earliest records of the old. And later, when Megasthenes was in India, the descendants of those first theosophists were still discussing the questions that lay at the root of all religions. And in many things they held the same opinions with the Greeks, saying that the universe was begotten and will be destroyed, and the world is a sphere, that there are different beginnings of all things, but water is the beginning of world-making.India’s literature was pre-eminently priestly and religious. Religion forms either the subject-matter of the most important works, or, as in the case of the epics, the basis of didactic excursions and sectarian interpolations, which impart to worldly themes a tone peculiarly theological. History and oratory are unknown in Indian literature. The early poetry consists of hymns and religious poems; the early prose, of liturgies, linguistics, law, theology, sacred legends and other works, all of which are intended to supplement the knowledge of the Vedas, to explain ceremonies, or to inculcate religious principles. At a later date, formal grammar systems of philosophy, fables, and commentaries are added to the prose; epics, secular lyric drama, the Puranas and such writings to the poetry. But in all this great mass, till after the Hindus came into close contract with foreign nations, notably the Greek, from which has been borrowed, perhaps, the classical Hindu drama, there is no real literature that was not religious originally, or, at least, so apt for priestly use as to become chiefly moral and theosophical; while the most popular works of modern times are sectarian tracts, Puranas, Tantras and remodeled worldly poetry. The sources from which knowledge of Hindu religions is to be drawn are the best possible- the original texts. The information furnished by foreigners, from the times of Ktesias and Megasthenes to that of Mandelslo, is considerable, but one is warranted in assuming that what little in it is novel is inaccurate, since otherwise the information would have been furnished by the Hindus themselves; and that, conversely, an outsider’s statements often may give an inexact impression through lack of completeness. To take an example- Ktesias tells half the truth in regard to ordeals. His account is true, but he gives no notion of the number or elaborate character of these interesting ceremonies.The sources to which we shall refer will be the two most important collections of Vedic hymns- the Rig Veda and the Atharva Veda; the Brahmanic literature, with the supplementary Upanishads, and the Sutras or mnemonic abridgements of religious and ceremonial rules; the legal texts, and the religious and theological portions of the epic; and the later sectarian writings, called the Puranas. The great heresies again have their own special writings. Thus, far we shall draw on the native literature. Only for some of the wild modern sects, and for the religious of the wild tribes which have no literature, shall we have to depend on the accounts of European writers.Q. Which of the following is true in relation to the European writings about India?a)They are not accurate about religious and ceremonial rules.b)They can be used for religions and sects who have no literature.c)They are only useful for legal interpretations of texts.d)They are the modern versions of epics and mythologies.Correct answer is option 'B'. Can you explain this answer? in English & in Hindi are available as part of our courses for CLAT. Download more important topics, notes, lectures and mock test series for CLAT Exam by signing up for free.

Here you can find the meaning of Direction: Read the passage carefully and answer the question that follows by choosing the correct alternative out of the given four options.In the earliest Vedic literature are found not only hymns in praise of the accepted Gods, but also doubts in regard to the worth of these Gods, the beginnings of a new religion incorporated into the earliest records of the old. And later, when Megasthenes was in India, the descendants of those first theosophists were still discussing the questions that lay at the root of all religions. And in many things they held the same opinions with the Greeks, saying that the universe was begotten and will be destroyed, and the world is a sphere, that there are different beginnings of all things, but water is the beginning of world-making.India’s literature was pre-eminently priestly and religious. Religion forms either the subject-matter of the most important works, or, as in the case of the epics, the basis of didactic excursions and sectarian interpolations, which impart to worldly themes a tone peculiarly theological. History and oratory are unknown in Indian literature. The early poetry consists of hymns and religious poems; the early prose, of liturgies, linguistics, law, theology, sacred legends and other works, all of which are intended to supplement the knowledge of the Vedas, to explain ceremonies, or to inculcate religious principles. At a later date, formal grammar systems of philosophy, fables, and commentaries are added to the prose; epics, secular lyric drama, the Puranas and such writings to the poetry. But in all this great mass, till after the Hindus came into close contract with foreign nations, notably the Greek, from which has been borrowed, perhaps, the classical Hindu drama, there is no real literature that was not religious originally, or, at least, so apt for priestly use as to become chiefly moral and theosophical; while the most popular works of modern times are sectarian tracts, Puranas, Tantras and remodeled worldly poetry. The sources from which knowledge of Hindu religions is to be drawn are the best possible- the original texts. The information furnished by foreigners, from the times of Ktesias and Megasthenes to that of Mandelslo, is considerable, but one is warranted in assuming that what little in it is novel is inaccurate, since otherwise the information would have been furnished by the Hindus themselves; and that, conversely, an outsider’s statements often may give an inexact impression through lack of completeness. To take an example- Ktesias tells half the truth in regard to ordeals. His account is true, but he gives no notion of the number or elaborate character of these interesting ceremonies.The sources to which we shall refer will be the two most important collections of Vedic hymns- the Rig Veda and the Atharva Veda; the Brahmanic literature, with the supplementary Upanishads, and the Sutras or mnemonic abridgements of religious and ceremonial rules; the legal texts, and the religious and theological portions of the epic; and the later sectarian writings, called the Puranas. The great heresies again have their own special writings. Thus, far we shall draw on the native literature. Only for some of the wild modern sects, and for the religious of the wild tribes which have no literature, shall we have to depend on the accounts of European writers.Q. Which of the following is true in relation to the European writings about India?a)They are not accurate about religious and ceremonial rules.b)They can be used for religions and sects who have no literature.c)They are only useful for legal interpretations of texts.d)They are the modern versions of epics and mythologies.Correct answer is option 'B'. Can you explain this answer? defined & explained in the simplest way possible. Besides giving the explanation of Direction: Read the passage carefully and answer the question that follows by choosing the correct alternative out of the given four options.In the earliest Vedic literature are found not only hymns in praise of the accepted Gods, but also doubts in regard to the worth of these Gods, the beginnings of a new religion incorporated into the earliest records of the old. And later, when Megasthenes was in India, the descendants of those first theosophists were still discussing the questions that lay at the root of all religions. And in many things they held the same opinions with the Greeks, saying that the universe was begotten and will be destroyed, and the world is a sphere, that there are different beginnings of all things, but water is the beginning of world-making.India’s literature was pre-eminently priestly and religious. Religion forms either the subject-matter of the most important works, or, as in the case of the epics, the basis of didactic excursions and sectarian interpolations, which impart to worldly themes a tone peculiarly theological. History and oratory are unknown in Indian literature. The early poetry consists of hymns and religious poems; the early prose, of liturgies, linguistics, law, theology, sacred legends and other works, all of which are intended to supplement the knowledge of the Vedas, to explain ceremonies, or to inculcate religious principles. At a later date, formal grammar systems of philosophy, fables, and commentaries are added to the prose; epics, secular lyric drama, the Puranas and such writings to the poetry. But in all this great mass, till after the Hindus came into close contract with foreign nations, notably the Greek, from which has been borrowed, perhaps, the classical Hindu drama, there is no real literature that was not religious originally, or, at least, so apt for priestly use as to become chiefly moral and theosophical; while the most popular works of modern times are sectarian tracts, Puranas, Tantras and remodeled worldly poetry. The sources from which knowledge of Hindu religions is to be drawn are the best possible- the original texts. The information furnished by foreigners, from the times of Ktesias and Megasthenes to that of Mandelslo, is considerable, but one is warranted in assuming that what little in it is novel is inaccurate, since otherwise the information would have been furnished by the Hindus themselves; and that, conversely, an outsider’s statements often may give an inexact impression through lack of completeness. To take an example- Ktesias tells half the truth in regard to ordeals. His account is true, but he gives no notion of the number or elaborate character of these interesting ceremonies.The sources to which we shall refer will be the two most important collections of Vedic hymns- the Rig Veda and the Atharva Veda; the Brahmanic literature, with the supplementary Upanishads, and the Sutras or mnemonic abridgements of religious and ceremonial rules; the legal texts, and the religious and theological portions of the epic; and the later sectarian writings, called the Puranas. The great heresies again have their own special writings. Thus, far we shall draw on the native literature. Only for some of the wild modern sects, and for the religious of the wild tribes which have no literature, shall we have to depend on the accounts of European writers.Q. Which of the following is true in relation to the European writings about India?a)They are not accurate about religious and ceremonial rules.b)They can be used for religions and sects who have no literature.c)They are only useful for legal interpretations of texts.d)They are the modern versions of epics and mythologies.Correct answer is option 'B'. Can you explain this answer?, a detailed solution for Direction: Read the passage carefully and answer the question that follows by choosing the correct alternative out of the given four options.In the earliest Vedic literature are found not only hymns in praise of the accepted Gods, but also doubts in regard to the worth of these Gods, the beginnings of a new religion incorporated into the earliest records of the old. And later, when Megasthenes was in India, the descendants of those first theosophists were still discussing the questions that lay at the root of all religions. And in many things they held the same opinions with the Greeks, saying that the universe was begotten and will be destroyed, and the world is a sphere, that there are different beginnings of all things, but water is the beginning of world-making.India’s literature was pre-eminently priestly and religious. Religion forms either the subject-matter of the most important works, or, as in the case of the epics, the basis of didactic excursions and sectarian interpolations, which impart to worldly themes a tone peculiarly theological. History and oratory are unknown in Indian literature. The early poetry consists of hymns and religious poems; the early prose, of liturgies, linguistics, law, theology, sacred legends and other works, all of which are intended to supplement the knowledge of the Vedas, to explain ceremonies, or to inculcate religious principles. At a later date, formal grammar systems of philosophy, fables, and commentaries are added to the prose; epics, secular lyric drama, the Puranas and such writings to the poetry. But in all this great mass, till after the Hindus came into close contract with foreign nations, notably the Greek, from which has been borrowed, perhaps, the classical Hindu drama, there is no real literature that was not religious originally, or, at least, so apt for priestly use as to become chiefly moral and theosophical; while the most popular works of modern times are sectarian tracts, Puranas, Tantras and remodeled worldly poetry. The sources from which knowledge of Hindu religions is to be drawn are the best possible- the original texts. The information furnished by foreigners, from the times of Ktesias and Megasthenes to that of Mandelslo, is considerable, but one is warranted in assuming that what little in it is novel is inaccurate, since otherwise the information would have been furnished by the Hindus themselves; and that, conversely, an outsider’s statements often may give an inexact impression through lack of completeness. To take an example- Ktesias tells half the truth in regard to ordeals. His account is true, but he gives no notion of the number or elaborate character of these interesting ceremonies.The sources to which we shall refer will be the two most important collections of Vedic hymns- the Rig Veda and the Atharva Veda; the Brahmanic literature, with the supplementary Upanishads, and the Sutras or mnemonic abridgements of religious and ceremonial rules; the legal texts, and the religious and theological portions of the epic; and the later sectarian writings, called the Puranas. The great heresies again have their own special writings. Thus, far we shall draw on the native literature. Only for some of the wild modern sects, and for the religious of the wild tribes which have no literature, shall we have to depend on the accounts of European writers.Q. Which of the following is true in relation to the European writings about India?a)They are not accurate about religious and ceremonial rules.b)They can be used for religions and sects who have no literature.c)They are only useful for legal interpretations of texts.d)They are the modern versions of epics and mythologies.Correct answer is option 'B'. Can you explain this answer? has been provided alongside types of Direction: Read the passage carefully and answer the question that follows by choosing the correct alternative out of the given four options.In the earliest Vedic literature are found not only hymns in praise of the accepted Gods, but also doubts in regard to the worth of these Gods, the beginnings of a new religion incorporated into the earliest records of the old. And later, when Megasthenes was in India, the descendants of those first theosophists were still discussing the questions that lay at the root of all religions. And in many things they held the same opinions with the Greeks, saying that the universe was begotten and will be destroyed, and the world is a sphere, that there are different beginnings of all things, but water is the beginning of world-making.India’s literature was pre-eminently priestly and religious. Religion forms either the subject-matter of the most important works, or, as in the case of the epics, the basis of didactic excursions and sectarian interpolations, which impart to worldly themes a tone peculiarly theological. History and oratory are unknown in Indian literature. The early poetry consists of hymns and religious poems; the early prose, of liturgies, linguistics, law, theology, sacred legends and other works, all of which are intended to supplement the knowledge of the Vedas, to explain ceremonies, or to inculcate religious principles. At a later date, formal grammar systems of philosophy, fables, and commentaries are added to the prose; epics, secular lyric drama, the Puranas and such writings to the poetry. But in all this great mass, till after the Hindus came into close contract with foreign nations, notably the Greek, from which has been borrowed, perhaps, the classical Hindu drama, there is no real literature that was not religious originally, or, at least, so apt for priestly use as to become chiefly moral and theosophical; while the most popular works of modern times are sectarian tracts, Puranas, Tantras and remodeled worldly poetry. The sources from which knowledge of Hindu religions is to be drawn are the best possible- the original texts. The information furnished by foreigners, from the times of Ktesias and Megasthenes to that of Mandelslo, is considerable, but one is warranted in assuming that what little in it is novel is inaccurate, since otherwise the information would have been furnished by the Hindus themselves; and that, conversely, an outsider’s statements often may give an inexact impression through lack of completeness. To take an example- Ktesias tells half the truth in regard to ordeals. His account is true, but he gives no notion of the number or elaborate character of these interesting ceremonies.The sources to which we shall refer will be the two most important collections of Vedic hymns- the Rig Veda and the Atharva Veda; the Brahmanic literature, with the supplementary Upanishads, and the Sutras or mnemonic abridgements of religious and ceremonial rules; the legal texts, and the religious and theological portions of the epic; and the later sectarian writings, called the Puranas. The great heresies again have their own special writings. Thus, far we shall draw on the native literature. Only for some of the wild modern sects, and for the religious of the wild tribes which have no literature, shall we have to depend on the accounts of European writers.Q. Which of the following is true in relation to the European writings about India?a)They are not accurate about religious and ceremonial rules.b)They can be used for religions and sects who have no literature.c)They are only useful for legal interpretations of texts.d)They are the modern versions of epics and mythologies.Correct answer is option 'B'. Can you explain this answer? theory, EduRev gives you an ample number of questions to practice Direction: Read the passage carefully and answer the question that follows by choosing the correct alternative out of the given four options.In the earliest Vedic literature are found not only hymns in praise of the accepted Gods, but also doubts in regard to the worth of these Gods, the beginnings of a new religion incorporated into the earliest records of the old. And later, when Megasthenes was in India, the descendants of those first theosophists were still discussing the questions that lay at the root of all religions. And in many things they held the same opinions with the Greeks, saying that the universe was begotten and will be destroyed, and the world is a sphere, that there are different beginnings of all things, but water is the beginning of world-making.India’s literature was pre-eminently priestly and religious. Religion forms either the subject-matter of the most important works, or, as in the case of the epics, the basis of didactic excursions and sectarian interpolations, which impart to worldly themes a tone peculiarly theological. History and oratory are unknown in Indian literature. The early poetry consists of hymns and religious poems; the early prose, of liturgies, linguistics, law, theology, sacred legends and other works, all of which are intended to supplement the knowledge of the Vedas, to explain ceremonies, or to inculcate religious principles. At a later date, formal grammar systems of philosophy, fables, and commentaries are added to the prose; epics, secular lyric drama, the Puranas and such writings to the poetry. But in all this great mass, till after the Hindus came into close contract with foreign nations, notably the Greek, from which has been borrowed, perhaps, the classical Hindu drama, there is no real literature that was not religious originally, or, at least, so apt for priestly use as to become chiefly moral and theosophical; while the most popular works of modern times are sectarian tracts, Puranas, Tantras and remodeled worldly poetry. The sources from which knowledge of Hindu religions is to be drawn are the best possible- the original texts. The information furnished by foreigners, from the times of Ktesias and Megasthenes to that of Mandelslo, is considerable, but one is warranted in assuming that what little in it is novel is inaccurate, since otherwise the information would have been furnished by the Hindus themselves; and that, conversely, an outsider’s statements often may give an inexact impression through lack of completeness. To take an example- Ktesias tells half the truth in regard to ordeals. His account is true, but he gives no notion of the number or elaborate character of these interesting ceremonies.The sources to which we shall refer will be the two most important collections of Vedic hymns- the Rig Veda and the Atharva Veda; the Brahmanic literature, with the supplementary Upanishads, and the Sutras or mnemonic abridgements of religious and ceremonial rules; the legal texts, and the religious and theological portions of the epic; and the later sectarian writings, called the Puranas. The great heresies again have their own special writings. Thus, far we shall draw on the native literature. Only for some of the wild modern sects, and for the religious of the wild tribes which have no literature, shall we have to depend on the accounts of European writers.Q. Which of the following is true in relation to the European writings about India?a)They are not accurate about religious and ceremonial rules.b)They can be used for religions and sects who have no literature.c)They are only useful for legal interpretations of texts.d)They are the modern versions of epics and mythologies.Correct answer is option 'B'. Can you explain this answer? tests, examples and also practice CLAT tests.