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culty, wear off at a tangent in a region to be cons cious of which is an utter impossibility. Of Buddhisin and Jainism we shall judge later on.
The details of these philosophies will interest none but a student of metaphysics. My purpose therefore lies in giving you the essential principles which make up what are known as Hinduism, Buddhism and Jainism. In the first place, therefore, let us see what Hinduism says as to the existence and nature of soul for the theory of soul must be the foundation of every religion which deserves . name. In all ages it has been supposed that there is something divine in man; that there is in him the non-phenomenal agent on whom the phenomenal attributes of feeling, thinking and willing depend. To the Hindu philosophers this agent was self-evident (Svayamprakasha). Of course, this agent, which they called Self was not discovered in a day. We see in the Upanishads many attempts to discover and grasp it. I shall give you a kind of allegory representing the search after this Self from the Chhandogya Upanishad. It is a dialogue supposed to have taken place between Prajapati, the lord of creation, and Indra, as representing the Devas the bright gods and Virochna representing the Asuras, the opponents of the Devas. Prajapati is said to have uttered the following sentence. "The Self (Atman) free from sin, free from age, from death and grief, from hunger
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