following one upon another in a continuous stream without being tainted by external objects of perception; or, according to the Nihilist, it consists in everything, including the soul, being reduced in knowledge to a non-entity, to an absolute void.

19. The followers of the Arhats, on the other hand, reject the Buddhistic doctrine of momentariness of everything and accord to the universe a sort of continued existence. They advocate the continuous existence of the soul which, neither infinitesimally small nor infinitely great, occupies a limited space, doing acts at present and reaping the fruits thereof in future. With the Buddhists, they deny the existence of one eternal God,--of one independent and all-pervading creator of the universe,--while admitting the existence of an omniscient Being who has overcome all faults and shaken off all bonds of existence in the ordinary process of soul-evolution. The universe comes out of atoms by the action of individual karma. Everything is made up of something eternal and of something non-eternal. The bondage consists in the soul assuming, as the result of sin and false intuition, various bodies occupying limited parts of space. Liberation is the absolute release from action by the decay of the causes of bondage and existence. "It is the abiding in the highest regions, the soul being absorbed in bliss, with its knowledge unhindered, and its bliss

untainted by any pain or impression thereof." It is secured by right knowledge obtained through an absolute faith in the teaching of an Arhat, by right conduct, and by abstaining from all actions tending to evil.

20. In its struggle against the materialists of the Charvaka type, the intellect has attained a high stage of development; and, as a result, a complete system of logic has been formulated. But the conclusions based on mere intellectual speculation concerning matters which rise far above the loftiest reaches of the intellect cannot always subserve the cause of truth. It has been seen how much at variance, as regards the ultimate problems, are the few typical systems above referred to, which seek to prove everything by reason. In speculating about the transcendental, each theorist tries to outwit the other by resorting to reasoning, and thus a host of warring systems have come into being. This result soon leads to reaction. When reasoning is exclusively resorted to for guidance in an enquiry as to the matters which do not fall within the scope of the sense-organs, the conclusions are often at variance with truth. The laws of reasoning are based primarily upon relations of objects as perceived by the sense organs; and the sense-organs lend to the objects of perception their own colour and conditions which make them appear different from what