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 the Br[=a]hmanas occur the termini technici of the Buddhist priesthood, notably the Cramana or ascetic monk, and the word buddha, ‘awakened’ (pratibudh).  The ‘four orders’ are those enumerated as the householder, student, ascetic, and forest-hermit.  If one live in all four orders according to rule, and be serene, he will come to peace, that is, salvation ([=A]pastamba, 2. 9. 21.  I, 2).

According to this later legal writer, who belongs to Southern India,[24] it is only after one has passed through all the preceding stadia that he may give up works (sacrifice, etc.) and devote himself to seeking the [=a]tm[=a],’wandering about, without caring for earth or heaven, renouncing truth and falsehood, pleasure and pain’ (ib. 10, 13).  There follows this passage one significant of the opposition between purely Upanishad-ideas and those of the law-givers:  ’Acquirement of peace (salvation) depends, it is said, on knowledge; this is opposed by the codes.  If on knowledge (depended) acquirement of peace, even here (in this world) one would escape grief’ (ib. 14-16).  Further, in describing the