Early Monastic Buddhism v1.c5.s1.8

v1.c5.s1.8

They were not devoid of any religious belief: to them nature in her beneficent aspect was a constant friend, and to her they approached for having their wants fulfilled. They conceived of Indra and other gods as so many replicas of human beings, endowed with supernatural powers, which they exercised in aid of those who satisfied them by offering sacrifices. Indra was always ready to help his votaries; so also other gods whose aid was constantly sought for by their worshippers.² They were mainly physiolators. The pessimistic view of life in this world was yet unknown and hence to them, the question of liberation from the worldly existence did not arise.³ The theory of transmigration did not trouble them nor the influence of *Karma* in shaping one's destiny. They, however, had a fear for the unknown which in fact led them to perform sacrifices.⁴ They knew that a punctilious performance of the rituals of a sacrifice was all that was necessary for a happy life not only in this world but also in the next. A heavenly existence was all that they sought for by means of sacrifice.⁵ This outlook on life and the world continued among the Vedic Indians up to the close of the *Brāhmaṇa* period (8th century B.C.) and it was only with the appearance of the *Upaniṣads* that we notice a change in their outlook, their mind turning from the outward to the inward, culminating in the appearance of the philosophy of *anitya* and *Brahman*. In short, the physiolatry of the Vedic people gave way in course of time to the idolatry and sacrifices of the *Brāhmaṇas*, the *Upaniṣads* representing a further development from the objective to the subjective.