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2. EARLY BRAHMINISM OR VEDISM

• Varuna, the all-embracing heaven, maker and lord of all things and upholder of the moral law; the sun-god, variously known as
• Surya, the enemy of darkness and bringer of blessings; as
• Pushan the nourisher;
• Mitra, the omniscient friends of the good, and the avenger of deceit; as
• Savitar the enlightener, arousing men to daily activity, and as ,
• Vishnu, said to have measured the earth in three great strides and to have given the rich pastures to mortals;
• the god of the air, Indra, like Mars, also, the mighty god of war, who set free from the cloud-serpent
• Ahi (or Vritra), the quickening rain;
• Rudra, later known as Siva, the blessed one, the god of the destructive thunderstorm, an object of dread to evil-doers, but a friend to the good;
• Agni, the fire-god, the friend and benefactor of man, dwelling on their hearths, and bearing to the gods their prayers and sacrificial offerings;
• Soma, the god of that mysterious plant whose inebriating juice was so dear to the gods and to man, warding off disease,imparting strength and securing immortality.

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.