e addicted to food and dress, nor for one pleased with a
fine house. By means of prodigies, omens, astrology, palmistry,
teaching, and talking let him not seek alms ... he best knows
salvation who (cares for naught)' ... (such are the verses). Let him
neither harm nor do good to anything.... Avoidance of disagreeable
conduct, jealousy, presumption, selfishness, lack of belief, lack of
uprightness, self-praise, blame of others, harm, greed, distraction,
wrath, and envy, is a rule that applies to all the stadia of life. The
Brahman that is pure, and wears the girdle, and carries the gourd in
his hand, and avoids the food of low castes fails not of obtaining the
world of Brahm[=a]" (_ib_. 10. 18 ff.). Yama, the Manes, and evil
spirits (_asuras_) are referred to in the following chapter (20, 25);
and hell in the same chapter is declared to be the portion of such
ascetics as will not eat meat when requested to do so at a feast to
the Manes or gods (11. 34),--rather an interesting verse, for in
Manu's code the corresponding threat is that, instead of going to hell
'for as long, _i.e_., as many years, as the beast has hairs,' as here,
one shall experience 'twenty-one rebirths,' _i.e_., the hell-doctrine
in terms of _sams[=a]ra_; while the same image occurs in Manu in the
form 'he that slaughters beasts unlawfully obtains as many rebirths as
there are hairs on the beast' (v. 35. 38). The passive attitude
sometimes ascribed to the Manes is denied; they rejoice over a
virtuous descendant (11. 41); a bad one deprives them of the heaven
they stand in (16. 36). The authorities on morals are here, as
elsewhere, Manu and other seers, the Vedas, and the Father-god, who
with Yama gives directions to man in regard to lawful food, etc. (14.
30). The moral side of the code, apart from ritual impurities,
is given, as usual, by a list of good and bad qualities (above),
while formal laws in regard to theft, murder (especially of a
priest), adultery and drunkenness (20. 44; i. 20), with violation
of caste-regulations by intercourse with outcasts, are 'great
crimes.' Though older than [=A]pastamba, who mentions the
P[=u]rva-m[=i]m[=a]ms[=a], Vasistha, too, knows the Ved[=a]nta (3.
17), and the M[=i]m[=a]ms[=a] (_vikalpin--tarkin_, 3. 20, M. XII.
111).

From the S[=u]tras of B[=a]udh[=a]yana's probably southern school
something of additional interest is to be gained. Here 'darkness'
takes the place of hell (2. 3. 5. 9), which, however, by a cit