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 citation is explained (in 2. 2. 3. 34) as 'Yama's hall.' A verse is cited to show that the greatest sin is lack of faith (1. 5. 10. 6) and not going to heaven is the reward of folly (_ib_. 7); while the reward of virtue is to live in heaven for long (4. 8. 7). The same freedom in regard to ascetics as occurs in other S[=u]tra works is to be found in this author, not in the more suspicious final chapters, but in that part of the work which is accepted as oldest,[22] and agrees with the data found in the Br[=a]hmanas, where the pre-buddhistic monk is called Bhikshu, 'beggar/or Sanny[=a]sin 'he that renounces,' just as these terms are employed in the heretical writings. As among the Jains (and Buddhists), the Brahmanic ascetic carries a few simple utensils, and wanders about from house to house and village to village, begging food. Some authorities (among the Brahmans) say that one may become an ascetic as soon as he has completed his study, though ordinarily this may be done only after passing through the householder stadium. On becoming an ascetic the beggar takes the vow not to injure any living thing (B[=a]udh. II.10.17.2. 11, 29), exactly as the Jain ascetic takes the vow of non-injury. More than this, as will be seen below, the details of the Brahman ascetic's vows are almost identical with those of the Jain ascetic. He vows not to injure living beings, not to lie, not to steal, to be continent, to be liberal; with the five minor vows, not to get angry, to obey the Teacher, not to be rash, to be cleanly and pure in eating.[23] To this ascetic order in the Brahman priesthood may be traced the origin of the heretical monks. Even in