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[Footnote 20: Here there is plainly an allusion to the two states of felicity of the Upanishads. Whether the law-giver believes that the spirit will be united with Brahm[=a] or simply live in his heaven he does not say.]
[Footnote 21: Gautama, too, is probably a Northerner. The S[=ultra, it should be observed, are not so individual as would be implied by the name of the teachers to whom they are credited. They were each texts of a school, carana, but they are attributed uniformly to a special teacher, who represents the cara[n.Ja, as has been shown by Müller. For what is known in regard to the early 'S[=ultra-makers' see Bühler's introductions to volumes ii. and xiv. of the Sacred Books.]
[Footnote 22: Compare Bühler's Introduction, p. XXXV, SBE. vol. XIV.]
[Footnote 23: B[=a]udh. II. 18. 2-3. Compare Jacobi's Introduction, p. XXIII ff. of SBE. vol. XXII.]
[Footnote 24: Bühler (Introduction, p. XXXI) gives as the district of the (=A]pastamb[=i]ya school parts of the Bombay Presidency, the greater parts of the Niz[=a]m's possessions, and parts of the Madras Presidency. Apastamba himself refers to Northerners as if they were foreigners (loc. cit.).]
[Footnote 25: In India the latter question is: does the soul immediately at death unite with the [=a]tm[=a] or does it travel to it. In Europe: does the soul wait for the Last Day, or get to heaven immediately? Compare Maine, Early Law and Custom, p. 71.]
[Footnote 26: Thought by some scholars to have been developed out of the code of The M[ra]navas; but ascribed by the Hindus to Father Manu,
