immortal, unchanging one, limbless, voiceless, formless, touchless, purest, the highest goal.  He that everywhere devotes himself to Him ([=a]tm[=a] as Lord), and always lives accordingly; that by virtue of Yoga recognizes Him, the subtile one, shall rejoice in the top of heaven ...  He, [=a]tm[=a], comprehends all, embraces all, more subtile than a lotus-thread and huger than the earth ...  From him are created all bodies; he is the root, he the Everlasting, the Eternal One.”

This discipline it will be observed is enjoined as penance and to get rid of faults, that is, to subdue the passions.  As the same chapter contains a list of the faults which are to be overcome before one “arrives at peace” (salvation) they may be cited here:  “Anger, joy, wrath, greed, distraction, injury, threats, lying, over-eating, calumny, envy, sexual desire, and hate, lack of studying [=a]tm[=a], lack of Yoga—­the destruction of these (faults) is based on Yoga” (mental concentration).  On the other hand:  “He that devotes himself, in accordance with the law, to avoiding anger, joy, wrath, greed, distraction, injury, threats, lies, over-eating, calumny and envy; and practices liberality, renunciation, 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.