[Footnote 17: Especially mentioned in the later Vasistha (see below); on _m[=i]m[=a]ms[=a]_ a branch of the Ved[=a]nta system see below.] [Footnote 18: The commentator here (19. 12, cited by Bühler) defines Ved[=a]nta as the part of the [=A]ranyakas which are not Upanishads, that is, apparently as a local 'Veda-end' (_veda-anta_), though this meaning is not admitted by some scholars, who will see in _anta_ only the meaning 'goal, aim.'] [Footnote 19: The Rudra (Çiva) invocation at 26. 12 ff. is interpolated, according to Bühler.] [Footnote 20: Here there is plainly an allusion to the two states of felicity of the Upanishads. Whether the law-giver believes that the spirit will be united with Brahm[=a] or simply live in his heaven he does not say.] [Footnote 21: Gautama, too, is probably a Northerner. The S[=u]tra, it should be observed, are not so individual as would be implied by the name of the teachers to whom they are credited. They were each texts of a school, _carana_, but they are attributed uniformly to a special teacher, who represents the _cara[n.]a_, as has been shown by Müller. For what is known in regard to the early 'S[=u]tra-makers' see Bühler's introductions to volumes ii. and xiv. of the Sacred Books.] [Footnote 22: Compare Bühler's Introduction, p. XXXV, SBE. vol. XIV.] [Footnote 23: B[=a]udh. II. 18. 2-3. Compare Jacobi's Introduction, p. XXIII ff. of SBE. vol. XXII.] [Footnote 24: Bühler (Introduction, p. XXXI) gives as the district of the [=A]pastamb[=i]ya school parts of the Bombay Presidency, the greater parts of the Niz[=a]m's possessions, and parts of the Madras Presidency. Apastamba himself refers to Northerners as if they were foreigners (_loc. cit.)_.] [Footnote 25: In India the latter question is: does the soul immediately at death unite with the _[=a]tm[=a]_ or does it travel to it. In Europe: does the soul wait for the Last Day, or get to heaven immediately? Compare Maine, _Early Law and Custom_, p. 71.] [Footnote 26: Thought by some scholars to have been developed out of the code of The M[=a]navas; but ascribed by the Hindus to Father Manu, as are many other verses of legal character contained in the epic and elsewhere.] [Footnote 27: Although S[=u]tras may be metrical too in part, yet is the complete metrical form, as in the case of still later Ç[=a]stra, evidence that the work is intended for the general public.] [Footnote 28: The priest alone, in the post-Vedic age, has the right to teach the sacred texts; he has immunity from bodily punishment; the right to receive gifts, and other special privileges. The three upper castes have each the right and duty of studying the sacred texts for a number of years.]