Hardy, who stoutly maintains that the genuine doctrine of Buddha's philosophy is that there is no transmigrating individuality in man, but that the karma creates a new person on the dissolution of the former one, confesses the difficulties of this dogma to be so great that "it is almost universally repudiated." M. Obry published at Paris, in 1856, a small volume entirely devoted to this subject, under the title of "The Indian Nirwana, or the Enfranchisement of the Soul after Death." His conclusion, after a careful and candid discussion, is, that Nirwana had different meanings to the minds of the ancient Aryan priests, the orthodox Brahmans, the Sankhya Brahmans, and the Buddhists, but had not to any of them, excepting possibly a few atheists, the sense of strict annihilation. He thinks that Burnouf and Barthelemy Saint Hilaire themselves would have accepted this view if they had paid particular attention to the definite inquiry, instead of merely touching upon it in the course of their more comprehensive studies. What Spinoza declares in the following sentence "God is one, simple, infinite; his modes of being are diverse, complex, finite" strongly resembles what the Buddhists say of Nirwana and the contrasted vicissitudes of existence, and may perhaps throw light on their meaning. The supposition of immaterial, unlimited, absolutely unalterable being the scholastic ens sine qualitate answers to the descriptions of it much more satisfactorily than the idea of unqualified nothingness does. "Nirwana is real; all else is phenomenal." The Sankhyas, who do not hold to the nonentity nor to the annihilation of the soul, but to its eternal identification with the Infinite One, use nevertheless nearly the same phrases in describing it that the Buddhists do. For example, they say, "The soul is neither a production nor productive, neither matter nor form"43 The Vishnu Purana says, "The mundane egg, containing the whole creation, was surrounded by seven envelops, water, air, fire, ether, egotism, intelligence, and finally the indiscrete principle"44 Is not this Indiscrete Principle of the Brahmans the same as the Nirwana of the Buddhists? The latter explicitly claim that "man is capable of enlarging his faculties to infinity." 43 Sankhya Karika, pp. 16-18. 44 Vishnu Purana, p. 19.