In connection with the second materialistic system (<page 343>, section 22, and <page 237> f., vv. 15, 16) a variety of it is mentioned, which adds the permanent Atman or soul as a sixth to the five permanent elements. This seems to have been a primitive or a popular form of the philosophy which we now know under the name of Vaiseshika. To this school of philosophy we must perhaps assign Pakudha Kakkayana of Buddhist record. He maintained that there are seven eternal, unchangeable, mutually independent things: the four elements, pleasure, pain, and the soul. As they have no influence upon one another, it is impossible to do any real harm to anybody. I confess that to maintain the eternal existence of pleasure and pain (sukha and dukkha) and to deny their influence on the soul, seems to me absurd; but the Buddhists have perhaps misstated the original tenets. At any rate, the views of Pakudha Kakkayana

come under the denomination of Akriyavada; and in this they differ from the Vaiseshika proper, which is a Kriyavada system. As these two terms are frequently used both by Buddhists and Gainas, it will not be amiss to define them more accurately. Kriyavada is the doctrine which teaches that the soul acts or is affected by acts. Under this head comes Gainism, and of Brahmanical philosophies Vaiseshika and Nyaya (which, however, are not expressly quoted in the canonical books of either Buddhists or Gainas), and apparently a great many systems of which the names have not been preserved, but the existence of which is implied in our texts. Akriyavada is the doctrine which teaches either that a soul does not exist, or that it does not act or is not affected by acts. Under this subdivision fall the different schools of materialists; of Brahmanical philosophies the Vedanta, Sankhya, and Yoga; and the Buddhists. Of the latter the doctrines of the Kshanikavadins and the Sunyavadins are alluded to in Sutrakritanga I, 14, verses 4 and 7. It may be mentioned here that the Vedantists or their opinions are frequently mentioned in the Siddhanta; in the Sutrakritanga the Vedanta is the third heresy described in the First Lecture of the Second Book, <page 344>; it is also adverted to in the Sixth Lecture, p. 417. But as no professor of it was among the six heretical teachers (titthiya) of the Buddhists, we may pass them over here .

The fourth heresy discussed in the First Lecture of the Second Book of the Sutrakritanga is Fatalism. In the Samannaphala Sutta this system is expounded by Makkhali Gosala in the following words : 'Great king, there is no cause, nor any previously existing principle productive of the pollution of sentient beings; their defilement is uncaused and unproduced by anything previously existing. There is no cause nor any previously existing principle