The Positive Background of Hindu Sociology c13.s3.t2.16

c13.s3.t2.16

Finally, it should be observed that in social atmosphere *Bārhaspatya-sūtra* and *Nitivākyāmrita* are as the poles asunder. In Somadeva (ch. I.) the message is one of equality. The highest of all social dealings and attitudes consists in sameness or equality to all beings (*sarvasattveṣu hi samatā sarvācharaṇānām param charaṇam*), says he. It is the farthest removed from Brihaspati's prejudices of all sorts. We are here led to the doctrine of equality *vis-à-vis* not only men but all sentient beings. And so far as human beings are concerned, Somadeva is equally precise and positive. Among the ways of acquiring *dharma* he attaches the first importance to *ātmavat paratra kuśalavrittichintamam*, i.e., the cultivation of thoughts regarding other people's welfare as one's own. In his analysis of *dharma* he propagates the doctrines of *tyāga*, i.e., self-sacrifice or gifts and charities as well as of *tapas*, i.e., the control of senses and the mind. Last but not least, the doctrine of *ahimsā* or non-injury to animals finds its proper place in his moral system. Neither in this world nor in the next can any action, we are told, leading to the injury of living beings, be productive of good results. The conduct of persons who do not perform *vratas* (ceremonies) but whose minds are not given to killing can lead to heaven (*ajighāmsumanasām vratariktamapi charitam svargāya jāyate*). In these and similar passages of chapter I, entitled *Dharmasamuddeśe* we encounter the catechism of Jaina religion and morals.