THE
EVOLUTION OF
ARYAN
RELIGION
35
The
threedifferent
degrees of divineworship recognised
in
modern Hinduism
—thatof the Ishta-deva, or
the special
aspect of the Divine
appropriateto the individual,
the Ego
;
theGrihya-deva,
ortheguardian deityof
the household
;
and
the Gramya-deva,
the patron deity of
the village—represent
thethreefold
religious responsibility
of the Hindu—his duty
to
God, thefamily, andthe
state—thevillage standingforthe
wholebody politic./
There were three
analogous stages in
the
evolution of
Aryan
religionand of Indian religious
building. First, the
personal religion of the Aryan,
whichwasa direct appeal to
the Deity, and needed no shrines
except those which God
Himself
provided
;
next, hispositionas the headof ahouse-
holdinwhich hewasthefamilypriest; and,thirdly, hisjoint
responsibilityinthe performance of tribal sacrifices. In early
Vedic
literaturethereis no traceoftherelicorsymbolworship
represented inAsokan sculpture, nor evidence of shrines or
temples being dedicated to the worship ofany deity; but it
would
berash to
assume from thisnegative evidence that all
VedicAryans lived
in
a
spiritual planeso muchhigher than
the rest of humanity that they
could dispense entirely with
templesand symbols
madeby human hands. All that
canbe
said definitely is that
the philosophyof the pure
Aryan re-
ligion, thoughit recognised
manydifferent manifestations of
divine
power
in nature, was essentially
monotheistic, and as
muchopposed to image
worshipas the Puritanismof
Christi-
anityand ofIslam. Itis
thisaspectof Aryanreligion
which
is represented in the Buddhistsculpture
ofAsoka's time.
Inpre-Buddhistictimes
theKshatriyas,or
fightingAryans,
recognised
no
priestlyintermediary
betweenthemselves
andthe
Deity. The Kshatriya
head of ahousehold
wasthe sole
ex-
ponent of the
religious traditions
of hisrace, and
the Brah-
mans, whowerea
special classversed
in sacrificial
lore, held