[Footnote 203:  He had learnt the Veda and Upanishads.  Brih.-Ar. iv. 2. 1.]

[Footnote 204:  Chand.  Up. v. 3. 7, Kaush.  Up. iv., Brih.-Ar.  Up. ii. 1.  The Kshatriyas seem to have regarded the doctrine of the two paths which can be taken by the soul after death (devayana and pitriyana, the latter involving return to earth and transmigration) as their special property.]

[Footnote 205:  Literally set in front, praefectus.]

[Footnote 206:  Sat.  Brah. ii. 4. 4. 5.]

[Footnote 207:  Sat.  Brah. iv. 1. 4. 1-6.]

[Footnote 208:  The legends of Vena, Parasurama and others indicate the prevalence of considerable hostility between Brahmans and Kshatriyas at some period.]

[Footnote 209:  Brahmacarin, Grihastha, Vanaprastha, Sannyasin.]

[Footnote 210:  Thus in the Brih.-Aran.  Yajnavalkya retires to the forest.  But even the theory of three stages was at this time only in the making, for the last section of the Chandogya Up. expressly authorizes a religious man to spend all his life as a householder after completing his studentship and the account given of the stages in Chand. ii. 21 is not very clear.]

[Footnote 211:  Sat.  Brah. xi. 5. 6. 8.  Cf. the lists in the Chandogya Upanishad vii. secs. 1, 2 and 7.]

[Footnote 212:  In southern India at the present day it is the custom for Brahmans to live as Agnihotris and maintain the sacred fire for a few days after their marriage.]

[Footnote 213:  See Thurston, Castes and Tribes of Southern India, vol. v. s.v.]

[Footnote 214:  The Emperor Jehangir writing about 1616 implies that the Asramas, which he describes, were observed by the Brahmans of that time.  See his Memoirs, edited by Beveridge, pp. 357-359.]

[Footnote 215:  Sat.  Brah.  I. 7. 2. 1.  Cf.  Tait.  Brah.  VI. 3. 10. 5.]

[Footnote 216:  Such as those built by Janasruti Pautrayana.  See Chand.  Up.  IV. 1.]

[Footnote 217:  Sat.  Brah.  XI. 4. 1. 1.]

[Footnote 218:  Sat.  Brah. ii. 2. 2. 6 and iv. 3. 4. 4.]

[Footnote 219:  Sat.  Brah. iv. 3. 4. 2.]

[Footnote 220:  Vishnu Pur. iii. 5.]

[Footnote 221:  Sat.  Brah. iii. 8. 2. 24.  Yajnavalkya is the principal authority cited in books i-v and x-xiv of this Brahmana, but not in books vi-ix, which perhaps represent an earlier treatise incorporated in the text.]

[Footnote 222:  Or “in confidence.”  Sat.  Brah. xi. 3. 1. 4.]

[Footnote 223:  Brih.-Ar. iii. 2. 13.]

[Footnote 224:  In the Pali Pitaka the Buddha is represented as preaching in the land of the Kurus.]

[Footnote 225:  These are the Pali forms.  The Sanskrit equivalents are Parivrajaka and Sramana.]

[Footnote 226:  See for instance Mahav.  II. 1 and III. 1.]

[Footnote 227:  Dig.  Nik. 1.]

[Footnote 228:  See O. Schrader, Stand der indischen Philosophie zur Zeit Mahaviras und Buddhas, 1902.