2); and many of the teachers famous in the Upanishads are now revered by name like gods ([=A]çv. 3. 4. 4, etc.). On turning from these domestic S[=u]tras to the legal S[=u]tras it becomes evident that the pantheistic doctrine of the Upanishads, and in part the Upanishads themselves, were already familiar to the law-makers, and that they influenced, in some degree, the doctrines of the law, despite the retention of the older forms. Not only is _sams[=a]ra_ the accepted doctrine, but the _[=a]tm[=a]_, as if in a veritable Upanishad, is the object of religious devotion. Here, however, this quest is permitted only to the ascetic, 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).