he fruits of karmas are regarded as being like
the fruits of trees which take some time before they can ripen.
Even though there may be pleasures here and there, birth means
sorrow for men, for even the man who enjoys pleasure is tormented
by many sorrows, and sometimes one mistakes pains for
pleasures. As there is no sorrow in the man who is in deep dreamless
sleep, so there is no affliction (_kles'a_) in the man who attains
apavarga (salvation) [Footnote ref 1]. When once this state is attained all
efforts (_prav@rtti_) cease for ever, for though efforts were beginningless
with us they were all due to attachment, antipathy, etc. Then
there are short discussions regarding the way in which egoism
(_aha@mkara_) ceases with the knowledge of the true causes of defects
(_do@sa_); about the nature of whole and parts and about the
nature of atoms (_a@nus_) which cannot further be divided. A discussion
is then introduced against the doctrine of the Vijnanavadins
that nothing can be regarded as having any reality when
separated from thoughts. Incidentally Yoga is mentioned as
leading to right knowledge.

The whole of the fifth book which seems to be a later addition
is devoted to the enumeration of different kinds of refutations
(_nigrahasthana_) and futilities (_jati_).

Caraka, Nyaya sutras and Vais'e@sika sutras.

When we compare the _Nyaya sutras_ with the _Vais'e@sika sutras_
we find that in the former two or three differentstreams of purposes
have met, whereas the latter is much more homogeneous. The large
amount of materials relating to debates treated as a practical art
for defeating an opponent would lead one to suppose that it was
probably originally compiled from some other existing treatises
which were used by Hindus and Buddhists alike for rendering
themselves fit to hold their own in debates with their
opponents [Footnote ref 2]. This assumption is justified when

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[Footnote 1: Vatsyayana notes that this is the salvation of him who has
known Brahman, IV. i. 63.]

[Footnote 2: A reference to the _Suvar@naprabhasa sutra_ shows that the
Buddhist missionaries used to get certain preparations for improving
their voice in order to be able to argue with force, and they took to
the worship of Sarasvati (goddess of learning), who they supposed would
help them in bringing readily before their mind all the information
and ideas of which they sto