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There were no temples in this early period. On a small mound of earth or of stones the offering was made to the gods, often by the head of the family, but in the more important and complicated sacrifices by the priest, or Brahmin, in union with the householder. The object of every sacrifice was to supply strengthening food to the gods and to secure blessings in return. Human victims, though rare, were not wholly unknown, but animal victims were at this period in daily use. First in importance was the horse, then the ox or cow, the sheep, and the goat. Offerings of clarified butter, rice, wheat, and other kinds of grain were also very common. But dearer to the gods than any of these gifts, and rivaling the horse-sacrifice in solemnity, was the offering of the inebriating juice of the Soma-plant, the so-called Soma-sacrifice. Hymns of praise and petitions, chiefly for the good things of life, children, health, wealth, and success in undertakings, accompanied these sacrificial offerings. But the higher needs of the soul were not forgotten. In hymns of Varuna, Mitra, and the other gods there are striking texts expressing a sense of guilt and asking for forgiveness. At a time when the earlier Hebrew scriptures were silent as to the rewards and punishments awaiting man in the future life, we find the ancient rik-bards giving repeated expression to their belief in a heaven of endless bliss for the just, and in an abyss of darkness for the wicked.
Devotion to the Pitris (Fathers), or dead relatives, was also a prominent element in their religion. Although the Pitris mounted to the heavenly abode of bliss, their happiness was not altogether independent of the acts of devotion shown them by the living. It could be greatly increased by offerings of Soma, rice, and water; for like the gods they were thought to have bodies of air-like texture, and to enjoy the subtile essence of food. Hence, the surviving children felt it a sacred duty to make feast-offerings, called Sraddhas, at stated times to their departed Pitris. In return for these acts of filial piety, the grateful Pitris protected them from harm and promoted their welfare. Lower forms of nature-worship also obtained. The cow was held in reverence. Worship was given to trees and serpents. Formulae abounded for healing the diseased, driving off demons, and averting evil omens. Witchcraft was dreaded, and recourse to ordeals was common for the detection of guilt.
The transformation to popular Brahminism was largely due to the influence of the Brahmins, or priests. Owing to their excessive fondness for symbolic words and forms, the details of ritual became more and more intricate, some assuming so elaborate a character as to require the services of sixteen priests. The sacrifice partook of the nature of a sacramental rite, the due performance of which was sure to produce the desired end, and thus became an all-important center around which the visible and invisible world revolved. Hence it merited liberal fees to the officiating priests. Still it was not a mere perfunctory rite, for if performed by an unworthy priest it was accounted as both useless and sacrilegious. In keeping with this complicated liturgy was the multitude of prayers and rites which entered into the daily life of both priest and layman. The daily recitation of parts of the Vedas, now venerated as divine revelation, was of first importance, especially for the Brahmins. It was a sacred duty for every individual to recite, morning and evening, the Savitri, a short prayer in honor of the vivifying sun. A scrupulous regard for ceremonial purity, surpassing even that of the Jewish Pharisee, gave rise to an endless succession of purifactory rites, such as baths, sprinkling with water, smearing with ashes or cow-dung, sippings of water, suppressions of breath--all sacramental in character and efficacious for the remission of sin. There is reason to believe that the consciousness of guilt for sin committed was keen and vivid, and that in the performance of these rites, so liable to abuse, a penitential disposition of soul was largely cultivated.
In popular Brahminism of this period the idea of retribution for sin was made to embrace the most rigorous and far-reaching consequences, from which, save by timely penance, there was no escape. As every good action was certain of future recompense, so every evil one was destined to bear its fruit of misery in time to come. This was the doctrine of karma (action) with which the new idea of rebirth was closely connected. While the lasting bliss of heaven was still held out to the just, different fates after death were reserved for the wicked, varying, according to the nature and amount of guilt, from long periods of torture in a graded series of hells, to a more or less extensive series of rebirths in the forms of plants, animals, and men. From the grade to which the culprit was condemned, he had to pass by slow transition through the rest of the ascending scale till his rebirth as a man of honorable estate was attained.
This doctrine gave rise to restrictive rules of conduct that bordered on the absurd. Insects, however repulsive and noxious, might not be killed; water might not be drunk till it was first strained, lest minute forms of life be destroyed; carpentry, basket-making, working in leather, and other similar occupations were held in disrepute, because they could not be carried on without a certain loss of animal and plant life. Some zealots went so far as to question the blamelessness of tilling the ground on account of the unavoidable injury done to worms and insects. But on the other hand, the Brahmin ethical teaching in the legitimate sphere of right conduct is remarkably high. Truthfulness, obedience to parents and superiors, temperance, chastity, and almsgiving were strongly inculcated. Though allowing, like other religions of antiquity, polygamy and divorce, it strongly forbade adultery and all forms of unchastity. It also reprobated suicide, abortion, perjury, slander, drunkenness, gambling, oppressive usury, and wanton cruelty to animals. Its Christianlike aim to soften the hard side of human nature is seen in its many lessons of mildness, charity towards the sick, feeble, and aged, and in its insistence on the duty of forgiving injuries and returning good for evil. Nor did this high standard of right conduct apply simply to external acts. The threefold division of good and bad acts into thought, words, and deeds finds frequent expression in Brahmánic teaching.
Intimately bound up in the religious teaching of Brahminism was the division of society into rigidly defined castes. In the earlier, Vedic period there had been class distinctions according to which the warrior class (Kshatriyas, or Rajanas) stood first in dignity and importance, next the priestly class (Brahmins), then the farmer class (Vaisyas), and last of all, the servile class of conquered natives (Sudras). With the development of Brahminism, these four divisions of society became stereotyped into exclusive castes, the highest place of dignity being usurped by the Brahmins. As teachers of the sacred Vedas, and as priests of the all-important sacrifices, they professed to be the very representatives of the gods and the peerage of the human race. No honor was too great for them, and to lay hands on them was a sacrilege. One of their chief sources of power and influence lay in their exclusive privilege to teach the youth of the three upper castes, for education then consisted largely in the acquisition of Vedic lore, which only priests could teach. Thus the three upper castes alone had the right to know the Vedas and to take part in the sacrifices, and Brahminism, far from being a religion open to all, was exclusively a privilege of birth, from which the despised caste of Sudras was excluded.
The rite of initiation into Brahminism was conferred on male children only, when they began their studies under a Brahmin teacher, which took place generally in the eighth year of the Brahmin, and in the eleventh and twelfth years for the Kshatriya and the Vaisya respectively. It consisted in the investiture of the sacred cord, a string of white cotton yarn tired together at the ends, and worn like a deacon's stole, suspended on the left shoulder. The investiture was a sort of sacrament in virtue of which the youth was freed from guilt contracted from his parents and became Dvi-ja, twice-born, with the right to learn the sacred Vedic texts and to take part in the sacrifices. The period of studentship was not long for members of the warrior and farmer castes, but for the young Brahmin, who had to learn all the Vedas by heart, it consumed nine years or more. During this period, the student was subjected to severe moral discipline. He had to rise before the sun, and was not allow to recline until after sunset. He was denied rich and dainty foods, and what he ate at his two daily meals he had to beg. He was expected to observe the strictest chastity. He was bound to avoid music, dancing, gambling, falsehood, disrespect to superiors and to the aged, covetousness, anger, and injury to animals.
Marriage was held to be a religious duty for every twice-born. It was generally entered upon early in life, not long after the completion of the time of studentship. Like the initiation rite, it was a solemn sacramental ceremony. It was an imperative law that the bride and groom should be of the same caste in the principal marriage; for, as polygamy was tolerated, a man might take one or more secondary wives from the lower castes. For certain grave reasons, the household might repudiate his wife and marry another, but a wife on her part had no corresponding right of divorce. If her husband died, she was expected to remain for the rest of her life in chaste widowhood, if she would be honored on earth, and happy with him in heaven. The later Hindu practice known as the Suttee, in which the bereaved wife threw herself on the funeral pyre of her husband, seems at this period to have been unknown. All knowledge of the Vedic texts was withheld from woman, but she had the right to participate with her husband in the sacrifices performed for him by some officiating priest. One important sacrifice remained in his own hands--the morning and evening offering of hot milk, butter, and grain to the fire on the hearth, which was sacred to Agni, and was kept always burning.
A strong tendency to asceticism asserted itself in the Brahminism of this period. It found expression in the fasts preceding the great sacrifices, in the severe penances prescribed for various kinds of sin, in the austere life exacted of the student, in the conjugal abstinence to be observed for the first three days following marriage and on certain specified days of the month, but,above all, in the rigorous life of retirement and privation to which not a few devoted their declining years. An ever increasing number of householders, chiefly Brahmins, when their sons had grown to man's estate, abandoned their homes and spent the rest of their lives as ascetics, living apart from the villages in rude huts, or under the shelter of trees, eating only the simplest kinds of food, which they obtained by begging, and subjecting themselves to extraordinary fasts and mortifications. They were known as Sannyasis, or Yogis, and their severity of life was not so much a penitential life for past offenses as a means of acquiring abundant religious merits and superhuman powers. Coupled with these mortifications was the practice of Yogi (union). They would sit motionless with legs crossed, and, fixing their gaze intently on an object before them, would concentrate their thought on some abstract subject until they lapsed into a trance. In this state they fancied they were united with the deity, and the fruit of these contemplations was the pantheistic view of religion which found expression in the Upanishads, and left a permanent impress on the Brahmin mind.
This impersonal pantheism of the Brahmin ascetics led to a new conception of the end of man and of the way of salvation. The old way was to escape rebirths and their attendant misery by storing up merits of good deeds so as to obtain an eternal life of conscious bliss in heaven. This was a mistake. For so long as man was ignorant of his identity with Brahmá and did not see that his true end consisted in being absorbed into the impersonal all-god from which he sprang; so long as he set his heart on a merely personal existence, no amount of good works would secure his freedom from rebirth. By virtue of his good deeds he would, indeed, mount to heaven, perhaps win a place among the gods. but after a while his store of merits would give out like oil in a lamp, and he would have to return once more to life to taste in a new birth the bitterness of earthly existence. The only way to escape this misery was through the saving recognition of one's identity with Brahmâ. As so as one could say from conviction, "I am Brahmâ," the bonds were broken that held him fast to the illusion of personal immortality and consequently to rebirth. Thus, cultivating, by a mortified life, freedom form all desires, man spent his years in peaceful contemplation till death put an end to the seeming duality and he was absorbed in Brahmâ like a raindrop in the ocean.