In the worst days of Roman Catholicism, when the multitude professing that religion was steeped in ignorance and its worship was no better than idola… - Theodor Goldstücker

We may, therefore, still entertain the hope that the regeneration of Hinduism will proceed from these schools, provided that they possess the energy to refuse any compromise with sectarian worship, which has brought Hinduism into contempt and ridicule. The means which they possess for combating that enemy is as simple as it is irresistible; a proper instruction of the growing generation in its ancient literature, an instruction, however wholly different from that now constituting the education of a Hindu youth; to whom reading the Veda is jabbering thoughtlessly the words of the verse, or intoning it to the melody of a teacher as ignorant as himself of its sense; who, by studying grammer, understands cramming his memory with some grammatical forms, without any notion as to the linguistic laws that regulate them; who believes that he can master philosophy or science by sticking to the textbook of one school and disregarding its connexion with all the rest of the literature. That such a method and such a division of labour do not benefit the mind is amply evidenced by the crippled results which they have brought to light. The instruction which India requires, though adapted to her peculiar wants—religious, scientific, and political—must be based on that system which has invigorated the European mind; which, free from the restrictions of rank or caste, tends to impart to it independence of thought and solidity of character.

The whole foundation of Mueller's date [for the Rigveda] rests on the authority of Somadeva, the author of 'an Ocean of (or rather for) the River of Stories' who narrated his tales in the twelfth century after Christ. Somadeva, I am satisfied, would not be a little surprised to learn that 'a European point of view" raises a 'ghost story' of his to the dignity of an historical document.
Neither is there a single reason to account for his allotting 200 years to the first of his periods, nor for his doubling this amount of time in the case of the Sutra period.

The inspired network of the hymnic portion of the three Vedas, called the Yajur-, Sâma-, and Atharva- Veda, is apparently closer drawn than that of the other writings just named: but now that it is laid open before the investigating mind of modern Europe and India; now that the spell is broken which made the study of the Veda consist of intonating its verses to the melody of the Guru, and mechanically committing them to memory; now that native and European industry has given us in print not merely the obscure words of the hymns, but also the commentaries which lead us to their inner meaning, no Hindu can shrink from the duty of examining the grounds on which the inspiration of these three Vedas rests.”)