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OF THE HINDUS.
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dependence on worldly acts, whilst the latter is total detachment from them, and independence of them effected by knowledge.
MAURYAPUTRA doubts of the existence of gods, to which MAHÁVÍRA opposes the fact of the presence of INDRA, and the rest around his throne. They cannot bear the odour of mere mortality, he adds; but they never fail to attend at the birth, inauguration, and other passages of the life of a Jina.
AKAMPITA is disposed to disbelieve the existence of the spirits of hell, because he cannot see them; but the Sage says that they are visible to those possessing certain knowledge, of whom he is one.
ACHALABHRÁTá is sceptical as to the distinction between vice and virtue, for which MaHÁvira rebukes him, and desires him to judge of them by their fruits: length of days, honorable birth, health, beauty and prosperity being the rewards in this life of virtue; and the reverse of these the punishments of vice.
METÁRYA questions a future existence, because life having no certain form must depend on elementary form, and consequently perish with it; but MahÁVÍRA replies, that life is severally present in various elementary aggregates to give them consciousness, and existing independent of them, may go elsewhere when they are dissolved. He adds, in confirmation of the doctrine, that the Srutis and Smritis, that is, the scriptural writings of the Brahmanas, assert the existence of other worlds.
The last of the list is PRABHÁSA, who doubts if there
