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of will; for they are two different things, like light and shade. As a matter of fact, desires can be given up only by the exercise of will, which, in consequence of such exercise, becomes more and more strengthened and developed. Hence, the destruction of desires is not tantamount to the destruction of the jiva, but actually leads to its perfection.
It is no use speculating about Buddha's idea of Nirvana, for no one has yet been able to discover any positive content of knowledge in the word as used in the Buddhistic literature. Even the staunchest champions of Buddhism have found it difficult to avoid associating its idea with that of extinction out and out. The destruction of the will to live-this is what Dahlmann understands nirvana to imply-has already been shown to be an erroneous view of moksha.
THE SIDDHANTA.
A glance at the philosophy of Buddha suffices to show that the confusion of thought in his system has arisen from the laying of too much stress on what is termed' becoming' as distinguished from 'being.' The followers of Buddha had to resort to all sorts of evasions to meet the disturbing questions about the condition of the jiva in Nirvana. An instance of the inability of his disciples to explain the nature of life in Nirvana is to be found in the dialogue between King Pasenadi and Khema, the who was noted for her wisdom. "Does the Perfect One [Buddha] exist after death, O venerable lady?" asked the king. "The Sublime One, O great king, has not revealed to us the existence of a paradise beyond the grave," replied Khema. "Then the Perfect One," repeated the King, "exists no longer now that he is
nun,
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