spirit runs so much against the orthodox system that it accepts nothing as true except what the senses reveal, not even the recorded truths commonly accepted as Revelation and which form the basis of orthodox belief. It places no trust even in matters of inference. Thus the conclusion is inevitable that nothing is left behind after death; that there can be no life after death for which one should prepare while still alive here on earth. The result is an extreme materialistic sensualism or a low form of utilitarianism forming the rule of conduct. This system of thought forms the faith of a Charvaka. Though the system may satisfy the sensualist who wants to shake himself off all restrictions put on his libertine tendencies, its conclusions cannot commend themselves to the enquiring man who, as having already experienced heavenly pleasures, feels a sense of complete dissatisfaction about the mere earthly pleasures, and a secret and inexpressible longing for the celestial pleasures of even a more intense kind than he has already tasted. Though not quite agreeing with the orthodox ritualist who honestly exercises all the powers of his intellect with a view to find a rational basis for the received code of morality and ceremonial, yet the honest heterodox thinker cannot subscribe to all the conclusions to which the materialistic philosophy has led him, undermining all the basis of morality; and he follows

some rules of moral conduct which he formulates for himself in the light of his own conscience which has by this time under the impress of his former experience developed into a faculty.

14. This spirit of enquiry has served to stimulate the intellect of the orthodox as well as the heterodox thinker to that pitch of thought at which it is prepared to take a further step in advance with a little more light on their path. Both alike feel somewhat dissatisfied with all the pleasures the earth and heaven can afford, temporary as they are, lasting short or long in accordance with the intensity of the effort made to secure them, and always mixed with anxiety and care about their duration. While in this state of mind, the Divine Teacher comes once more to their help and throws out slight hints as to the possibility of freeing oneself from the ever-revolving wheel of birth and death and attain to a state of happiness untainted by pain, a state of being in which one will he free from all pain and will never return to the earthly life wherein pleasure and pain alternate with each other. The Teacher sets at rest their uneasy mind by declaring that this life of pain and pleasure is at best temporary and that freedom from pain can be obtained by knowing things as they are in their true relations. The Divine Teacher lays down a brief sketch of the