History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c18.10.4

v2.c18.10.4

3-6) calls upon all āśramas to eradicate faults that tend to destruction and to cultivate the opposite virtues (and gives long lists of both). This shows that in the scale of values mere performance of sacrifices and purificatory and other religious ceremonies ranked according to Gautama and other writers very low and the highest value attached to the moral qualities of the soul. There is no elaborate discussion of the questions as to why a man should tell the truth or abstain from *hiṁsā* (injury to sentient beings) and cultivate other high moral qualities. But it should not be supposed that no indications whatever are given of the reasons why this should be done. Two principles emerge if we closely examine the texts. In the midst of countless rules of outward conduct there is always insistence on the necessity to satisfy the inner man (āntara-puruṣa) or conscience. Manu IV. 161 says 'assiduously do that which will give satisfaction to the antarātman' (inner self); IV. 239 says 'No parents, nor wife nor sons will be a man's friends in the next world; but only righteousness.' 'Gods and the inner man mark the sinful acts' Vanaparva 207·54 and Manu VIII. 85, 91-92. Vide also Ādiparva 74. 28-29, Manu VIII. 86, Anuśāsana 2. 73-74. The reason given for cultivating such virtues as *dayā*, *ahiṁsā* is based upon the philosophical doctrine of the one Self being immanent in every individual as said in the words 'tat tvam-asi'.