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to the age when the qualities which in early times gave the Brâhmanas their pre-eminence in Hindu society were still a living reality. It will be noted, too, that there is nothing in that list of duties which has any necessary or natural connexion with any privilege as belonging to the caste. The Law lays down these duties, in the true sense of the word. In Âpastamba, on the contrary, we see an advance towards the later view on both points. You have no reference to moral and religious qualities now. You have to do with ceremonies and acts. You have under the head 'duties not mere obligations, but rights. For the duty of receiving gifts is a right, and so is the duty of teaching others and officiating at others' sacrifices; as we know not merely from the subsequent course of events, but also from a comparison of the duties of Brâhmanas on the one hand, and Kshatriyas, Vaisyas, and Sûdras on the other, as laid down by Manu and Âpastamba themselves. Âpastamba's rules, therefore, appear to belong to the time when the Brâhmanas had long been an established power, and were assuming to themselves those valuable privileges which they have always claimed in later times. The rules of the Gîtâ, on the other hand, point to a time considerably prior to this—to a time when the Brâhmanas were by their moral and intellectual qualities laying the foundation of that preeminence in Hindu society which afterwards enabled them to lord it over all castes. These observations mutatis mutandis apply to the rules regarding. the other castes also. Here again, while the Gîtâ still insists on the inner qualities, which properly constitute the military profession, for instance, the rules of Âpastamba indicate the powerful influence of the Brâhmanas. For, as stated before, officiating at others' sacrifices, instructing others, and receiving presents, are here expressly prohibited to Kshatriyas as also to Vaisyas. The result of that is, that the Brâhmanas become indispensable to the Kshatriyas and Vaisyas, for