There are indications that at an early period a chief or king might offer up a sacrifice, but when the profession of the Brahman became hereditary, no rite could be performed unless presided over by holy men. A sacrifice might be rendered futile by an error in the construction of an altar, or in the order of ceremonial practices, or by failure to select appropriate chants. The Asuras and Rakshasas and other demons were ever hovering round the altar, endeavouring to obstruct ceremonies and to take advantage of ritualistic errors to intercept offerings intended for the gods. It was by making sacrifices that man was believed to obtain power over the gods, or magical control over the forces of nature.
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Photo. Frith
GROUP OF PRESENT-DAY BRAHMANS
For the performance of some sacrifices a day of preparation might be required. Altars had to be erected with mathematical exactness; the stones were blessed and anointed; offerings were made at every stage of the work so that the various deities might give protection in their various spheres. The following extract from one of the Brahmanas affords a glimpse of the preparatory rites:—
Thrice he (the priest) perambulates it (the altar); for thrice he walks round it (whilst sprinkling); thus as many times as he walks round it, so many times does he perambulate it....
Having thereupon put that stone into the water pitcher, (he) throws it in that (south-westerly) direction, for that is Nirriti's region; he thus consigns pain to Nirriti's region....
Outside the fire altars he throws it, &c.[130]
Human failings may be imputed to Brahmans, but it must be recognized that the ideals of their caste were of a high order. They were supposed to be born with “spiritual lustre”, and their lives were consecrated to the instruction and uplifting of mankind and the attainment of salvation. A Brahman's life was divided into four periods. The first was the period of childhood, and the second was the period of probation, when he went to live in a forest hermitage, where he acted as the servant of a revered old sage, his spiritual father, and received instruction in Brahmanic knowledge for a number of years. During the third period the Brahman lived the worldly life; he married and reared a family and performed the duties pertaining to his caste. Hospitality was one of the chief worldly duties; if a stranger, even although he might be an enemy, came and asked for food he received it, although the Brahman family should have to fast to supply him. In the fourth period the Brahman, having proved himself a faithful husband and exemplary father, divided his worldly possessions between his grown-up sons and daughters; then he abandoned his comfortable home and, assuming the deerskin clothing of hermits, went to live in a lonely forest, or among the Himalayan mountains, to prepare for the coming of death, far away from the shadows cast by sin and sorrow. In solitude he performed rigid penances and addressed himself with single-minded devotion to the contemplation of spiritual problems. Subduing the five senses, he attained to the state of Yoga (concentration). Placing his mind entirely upon the contemplation of the soul, he became united ultimately with the World Soul (God), thus obtaining the release which was Salvation. Some Brahmans were teachers who instructed pupils and composed the sacred writings. The forest hermitages were the universities of ancient India.