who presumably
has performed all ritualistic duties and passed through the stadia
that legally precede his own.

Of all the legal S[=u]tra-writers Gautama is oldest, and perhaps is
pre-buddhistic. Turning to his work one notices first that the
M[=i]m[=a]msist is omitted in the list of learned men (28. 49);[17]
but since the Upanishads and Ved[=a]nta are expressly mentioned, it is
evident that the author of even the oldest S[=u]tra was acquainted
with whatever then corresponded to these works.[18] The opposed
teaching of hell versus _sams[=a]ra_ is found in Gautama. But there is
rather an interesting attempt to unite them. Ordinarily it is to hell
and heaven that reference is made, _e.g_., 'the one that knows the law
obtains the heavenly world' (28. 52); 'if one speak untruth to a
teacher, even in thought, even in respect to little things, he slays
seven men after and before him' (seven descendants and seven
ancestors, 23. 31). So in the case of witnesses: 'heaven (is the
fruit) for speaking the truth; otherwise hell' (13. 7); 'for stealing
(land) hell' (is the punishment, _ib_. 17). Now and then comes the
philosophical doctrine: 'one does not fall from the world of
Brahm[=a]' (9. 74); 'one enters into union and into the same world
with Brahm[=a]' (8. 25).

But in 21. 4-6 there occurs the following statement: 'To be an outcast
is to be deprived of the works of the twice-born, and hereafter to be
deprived of happiness; this some (call) hell.' It is evident here that
the expression _asiddhis_ (deprivation of success or happiness) is
placed optionally beside _naraka_ (hell) as the view of one set of
theologians compared with that of another; 'lack of obtaining success,
_i.e_., reward' stands parallel to 'hell.' In the same chapter, where
Manu says that he who assaults a Brahman "obtains hell for one hundred
years" (M. xi. 207), Gautama (21. 20) says "for one hundred years,
lack of heaven" (_asvargyam_), which may mean hell or the deprivation
of the result of merit, _i.e_., one hundred years will be deducted
from his heavenly life. In this case not a new and better birth but
heaven is assumed to be the reward of good acts. Now if one turns to
11. 29-30 he finds both views combined. In the parallel passage in
[=A]pastamba only better or worse re-births are promised as a reward
for good or evil (2. 5. 11. 10-11); but here it is said: "The castes
and orders that remain by their duty, having died, having enjoyed the
fruits o