RELIGIOUS SECTS OF THE HINDUS. 259 



Achalabhrata is sceptical as to the distinction between vice and 

 virtue, for which Mahavira rebukes him, and desires him to judge of them 

 by their fruits : length of days, honorable birth, health, beauty and pros- 

 perity, being the rewards in this life of virtue ; and the reverse of these 

 the punishments of vice. 



Metarya questions a future existence, because life having no certain 

 form must depend on elementary form, and consequently perish with it; 

 but Mahavira replies, that life is severally present in various elementary 

 aggregates to give them consciousness, and existing independent of them, 

 may go elsewhere often they are dissolved. He adds, in confirmation of 

 the doctrine, that the Srntis and Smritis, that is, the scriptural writings of 

 the Brahmanas, assert the existence of other worlds. 



The last of the list is Prabhasa, who doubts if there be such a thing 

 as Nii^vdn, that state of non-entity which it is the object of a Jaina saint 

 to attain. The solution is not very explicit. Nirvdn is declared to be the 

 same with Moksha, liberation, and Kermalcshaya, abrogation of acts, and 

 that this is real is proved by the authority of the Veda, and is visibly 

 manifested in those who acquire true knowledge. 



According to this view of the Jain system, therefore, we find the vital 

 principle recognised as a real existence, animating in distinct portions 

 distinct bodies, and condemned to suffer the consequences of its actions 

 by migrations through various forms. The reality of elementary mat- 

 ter is also asserted, as well as of gods, demons, heaven, and hell. The 

 final state of the vital and sentient principle is left rather obscure, but as 

 its actual and visible exemption from human acts is taught, it follows 

 that it is exempt from their consequences or repeated births in various 

 shapes, and therefore ceases to be in any sensible or suffering form. It 

 is unnecessary to dwell longer on the subject here, as we shall have occa- 

 sion to recur to it. 



