uprightness, kindness, subduing
(of the passions), self-control; and is at peace with all creatures;
and practices Yoga; and acts in an [=A]ryan (noble) way; and does not
hurt anything; and has contentment--qualities which, it is agreed,
appertain to all the (four) stadia--he becomes _s[=a]rvag[=a]min"
(ib._ 23.6), that is 'one belonging to the all-pervading' (All-soul).
There appears to be a contradiction between the former passage, where
Yoga is enjoined on ascetics alone; and this, where Yoga is part of
the discipline of all four stadia. But what was in the author's mind
was probably that all these vices and moral virtues are enumerated as
such for all; and he slips in mental concentration as a virtue for the
ascetic, meaning to include all the virtues he knows.

A few further illustrations from that special code which has won for
itself a preeminent name, 'the law-book of Manu,'[26] will give in
epitome the popular religion as taught to the masses; withal even
better than this is taught in the S[=u]tras. For Father Manu's
law-book, as the Hindus call it, is a popular C[=a]stra or metrical[27]
composite of law and religion, which reflects the opinion of
Brahmanism in its geographical stronghold, whereas the S[=u]tras
emanate from various localities, north and south. To Manu there is but
one Holy Land, the Kurus' plain and the region round-about it (near
Delhi).

The work takes us forward in time beyond even the latest S[=u]tras,
but the content is such as to show that formal Brahmanism in this
latest stage still keeps to its old norm and to Brahmanic models.

It deserves therefore to be examined with care from several points of
view if one would escape from the belief of the philosopher to the
more general teaching. In this popular religion all morality is
conditioned by the castes,[28] which is true also to a certain degree
of the earlier Sutras, but the evil fruit of this plant is not there
quite so ripe as it is in the later code. The enormity of all crimes
depends on who commits them, and against whom they are committed. The
three upper castes alone have religious privileges. The lowest caste,
outcasts, women, and diseased persons are not allowed to hear the holy
texts or take part in ceremonies.[29] As to the rites, they are the
inherited ones, sacrifices to gods, offerings to Manes and spirits,
and all the ceremonies of house and individual, as explained above;
with especial and very minute rules of observa