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As to the nature of nan, Buddha's teaching is that it consists of an assemblage of different properties or qualities or aggregates none of which corresponds to the Hindu or modern nation of soul. These are Rupa, forms or material attributes, Vedanta, sensation Sangiz notions or abstract ideas, Sanskara, tende:1cies or potentialities and Vignan2 i, e., conscious less or nental powers. These aggregates along with hundred and ninety three sub-divisions exhaust all the elements, all the inaterial, intellectual and moral proparties and attributes of the individual. There exists nothing apart fro.n these, eitaer fixed principle or soul, or sinple or permanent substance of any kind. They unite and ar:auge themselves so as to form a separate being, undergo incessant modification along with it and dissolve at its death; the individual being throughout a compo:ind of compounds entirely parishes. The influence of its Karman alone of its acts survives it and through this the formation of a new group of Skanathas or aggregatas is immediately effected; a new individual rises into existence in sone other world. and continues in soine degree the first. The Buddhist strictly speaking does not revive but another if I may say so revives in his stead and it is to avert fro.n this other, who is to be only the heir of his Karma, the pains of existence that he aspires to Nirvan.
Let us now turn to Jainism and see what ex planation it offers as to the nature and existence of
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