By austerities, that is, by ascetic practices, by hideous self-torture, the Brahman may atone for all sins of whatsoever kind and may become so holy that at death, having conquered all desires, save only the desire for union with the Universal One, he may hope to fall away into unawakening unconsciousness and be absorbed into the absolute, impersonal Brahma, and thus escape forever from the weary round of births. This way of full salvation, and it is the only one, is open only to Brahmans and to the chosen few from other castes who, having gone forth “from home into homelessness,” as mendicants or forest hermits, follow this life of complete renunciation of all that is earthly.
The moral code for inferior castes
The duties, the faithful performance of which avail most for persons of inferior castes, are those that have to do with religion, and chiefly with sacrifice. These duties are the bringing of gifts and offerings for the sacrifices and the giving of generous fees to the priests. Through the faithful performance of his assigned duties the man of inferior caste can make sure of salvation—not the full and perfect salvation attained by the Brahman through his austerities, but a qualified salvation. He may hope for rebirth in some higher caste or in some better state either on earth or in some other world.[251]
Animal ethics
Duty to animals seems to have formed no part of the moral code of the early Indian Aryans. But chiefly through the influence of the doctrine of transmigration respect for every living thing became a high moral requirement. To take life wantonly became a crime. To kill a kine, a horse, a camel, a deer, an elephant, a goat, a sheep, a fish, a snake, a buffalo, insects, or birds is an offense which must be expiated by penances.[252]
In order that he may not harm any living creature, the ascetic is enjoined “always by day and by night, even with pain to his body, to walk carefully, scanning the ground.”[253] Should he unintentionally injure any creature he must expiate its death by penitent austerities.[254]
Animals may, however, be slain for food[255] and for sacrifices, since they were created for these special purposes. And then there is compensation for the victims of the altars: “Herbs, trees, cattle, birds, and all animals that have been destroyed for sacrifices receive, being reborn, higher existences.”[256]
The killing of animals for sport is an inexpiable sin: “He who injures innoxious beings from a wish to (give) himself pleasure never finds happiness, neither living nor dead.”[257]
Under the influence of Buddhism we shall see this consideration for animal life deepening into a genuine tenderness for every living creature, and duties toward the inferior animals becoming one of the most beautiful and characteristic features of the ethical ideal.
War ethics