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 observance for each of the four stadia of a priest’s life.[30] There is no hint in any of this of the importance of the knowledge of the [=a]tm[=a]. But in their proper place the rules of morality and the higher philosophical views are taught.  The doctrine of re-birth is formally stated, and the attainment of the world of Brahm[=a] (brahma) by union of ceremonies and knowledge is inculcated.  The ascetic should seek, by meditation, to go to Brahm[=a] (or brahma) for when he is utterly indifferent, then, both here and after death, he gains everlasting happiness.  Therefore he should study the Vedas, but especially the teachings in regard to the Supreme Spirit, and the Upanishads; studying the Ved[=a]nta is a regular part of his final discipline (VI, 74-94).  In another part of the work the distinction made in the Upanishads is upheld, that religious acts are of two sorts, one designed to procure bliss, and cause a good man to reach equality with the gods; the other performed without selfish motive; by which latter “even the five elements are overcome,” that is, the absorption into brahma is effected.  For “among all virtuous acts the knowledge of the spirit, [=a]tm[=a], is highest; through this is obtained even immortality.  One that sees spirit in all things and all things in spirit sacrifices to spirit and enters Brahm[=a] (or brahma)” “The spirit (or self) is all divinities; the All is based on spirit.”  And in Upanishadic vein the Person is then proclaimed as lord of gods, whom “some call fire, some call Manu, some call Indra, some call air, and some call eternal brahma.” But though this be the view of the closing verses, yet in the beginning of the work is this Person represented as being produced from a First Cause.  It would be out of place here to analyse the conflicting philosophical views of the Manu code.  Even his commentators are uncertain whether he belonged to the pantheistic Ved[=a]nta or dualistic S[=a]nkhya school.  For them that believe in no Manu the solution is simpler.  Although Manu is usually called a Puranic Sankhyan, yet are both schools represented, and that without