"but the Çudra who cannot obtain sustenance there may dwell elsewhere."[222] The book of the law naturally declares the revelation (_Çruti_), the threefold Veda, to be the main source of law. The second source is immemorial tradition or the custom (_Smriti_) of the good, which is found in its typical form in Brahmavarta; in the third degree are the utterances of the old priests and sages, who are in part quoted by name and cited--Vasishtha, Atri, Gautama, Bhrigu, and Çaunaka.[223] But the book of the law is also not inclined utterly to reject the ancient observances and customs; on the contrary, all usages of families, races, and districts remain in force, provided that they are not contradictory to this code.[224] The Brahmans were wisely prepared to content themselves with this looser form of unity; by thus sparing local life, they might hope to gain the ascendant more easily and readily in the points of chief importance. This regard for local law is counterbalanced by the fact that the book includes in its sphere religious duties, morals, and worship, and the entire arrangement of the state; in all these departments it lays down the scheme on which they are to be regulated in the spirit of the priesthood. The book is as copious on the doctrine as on the practice; it contains the punishments of heaven as well as those on earth; the arrangement of expiations and penalties as well as of regulations for the trade of the market; the principles of a vigorous management of the state, and the description of hell; the rules for living the Brahman's life and conducting war successfully; the decision of the judge on earth and beneath it. It is not content with establishing rules of law, or commands of moral duty, it includes among its ordinances moral maxims, a number of proverbs and rules of wisdom; it not only shows how heaven is gained but also the proper demeanour in society; a compendium of diplomacy follows the system of regenerations. Hence this book gives striking evidence of the mixture characteristic of the Indian nature, a mixture of superstitious fancy and keen distinction, of vague cloudiness and punctilious systematising, of soaring theory and subtle craft, of sound sense and over-refinement in reflection.