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same manner, the individual Self does not become the highest Self; only the truth comes out that it is the highest Self.
This is the doctrine of the highly philosophical Hindu. Let us now turn to Buddha and see what he says as to the existence and nature of soul. Buddha's merit consists not in promulgating a special theory of his own as to the nature or existence of soul but in avoiding the metaphysical and subtle disputation of the Brāhmaṇas. His sarcasm against this sort of discussion appears to be very bold as we read it in the Tevija Sutta. He says to a Brāhmaṇa named Vasettha-"Then you say, Vasettha, that not one of the Brahmanas, or of their teachers, or of their pupils has ever seen Brahman face to face. And that even Rsis of old, the utterers of the ancient verse, which the Brahmaņas of today so carefully intone and recite precisely as they have been handed down-even they did not pretend to know or to have seen where or whence or whither Brahman is. So that the Brahmanas versed in the three Vedas have forsooth said thus, "To a state of union with that which we know not and have not seen we can show the way and can say, 'this is the straight path, this is the direct way which leads him who acts according to him, into a state of union with Brahman'."
"Now what do you think, Vasettha? Does it not follow, this being so, that the talk of the Brahmaņas, versed though they be in the three Vedas, is foolish talk? Verily, Vasettha, that Brāhmaṇas versed in the three Vedas should be able to show
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