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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, [-astm[=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 Brahms=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 eternalbrahma." 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 regard to incongruous teaching. Manu is no more Sankhyan than Vedantic. Indeed in the main part of the work the teaching is clearly more Vedantic. But it suffices here to point out that the[=a]tm[=a)philosophy and religion is not ignored; it is taught as essential. Nevertheless, it is not taught in such a way as to indicate that it is requisite for the vulgar. On the contrary, it is only when one becomes an ascetic that he is told to devote himself to the pursuit of the knowledge of [=astm[=a]. In one passage there is evidence that two replies were given to this fundamental question in regard to works and knowledge. For after enumerating a list of good acts, among which are knowledge and Vedic ceremonies, it is asked which among them most tends to deliverance. The answer is vital. Or it should be, but it is given in an ambiguous form (xii. 85-6): "Amid all these acts the knowledge of self, [=a]tm[=a), is the