  Gautama could himself be classified as one of the śramanas. That there existed such a phenomenon as the śramanas tells us that there was some degree of dissatisfaction with the customary religious practices then prevailing in the Gangetic basin of North India. These practices consisted largely in the rituals and sacrifices prescribed in the Vedas. Among the śramanas there were many, including the Buddha, who rejected the authority of the Vedas as definitive pronouncements on the nature of the world and our place in it (and for this reason are called ‘heterodox’). But within the Vedic canon itself there is a stratum of (comparatively late) texts, the Upaniṣads, that likewise displays disaffection with Brahmin ritualism. Among the new ideas that figure in these (‘orthodox’) texts, as well as in the teachings of those heterodox śramanas whose doctrines are known to us, are the following: that sentient beings (including humans, non-human animals, gods, and the inhabitants of various hells) undergo rebirth; that rebirth is governed by the causal laws of karma (good actions cause pleasant fruit for the agent, evil actions cause unpleasant fruit, etc.); that continual rebirth is inherently unsatisfactory; that there is an ideal state for sentient beings involving liberation from the cycle of rebirth; and that attaining this state requires overcoming ignorance concerning one’s true identity. Various views are offered concerning this ignorance and how to overcome it. The Bhagavad Gītā (classified by some orthodox schools as an Upaniṣad) lists four such methods, and discusses at least two separate views concerning our identity: that there is a plurality of distinct selves, each being the true agent of a person’s actions and the bearer of karmic merit and demerit but existing separately from the body and its associated states; and that there is just one self, of the nature of pure consciousness (a ‘witness’) and identical with the essence of the cosmos, Brahman or pure undifferentiated Being.