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বই থেকে নমুনা পাঠ্য (মেশিন অনুবাদিত)
(Click to expand)সা) “J” ara comparatively slow. The mere fact that
there is a consciousness of identity does not prove
the existence of Afman which is the witness
or possessor of sensations, ideas ete. The “thing”
yr “4” has no real existence and as contents of
consciousness there is no intrinsic difference be-
‘tween them, Thus it is said in the “Sutta Nipata,”
—there is neither external nor internal for one who
has understood the truth (nattha ayjhattanca bahed-
dhanca kincitt passato), There is no permanent
immutable “J” or atma—the “spark of divine
life” which in the consummation of all things
merges in the infinite * Great 2” (paramatma) ;
but this “ 4” that feels itself distinct from other
«Tis but reflection of the real and true শা] পি
not the “chinmatra” but the “ chidavas.” Certain-
ly the narrow “2” (chidavas) has no existence,
or has existence only as the phenomenon ef ৯
noumenon which is the true ‘/” . Nibbana has been variously explained. Some
think that Nibbana is the annihilation of. all ‘acti-
vities and others think that it is the absorption of
individual soul in the universal soul. But Nibbane
as used in Buddhism is neither the one nor the
other 5 it is, on the one side the destruction of the
fires of lust, hatred and ignorance ; and on the other
hand perfection of all haman execellences, If it
is annihilation, it is annihilation throagh growth.
The aim of Buddhism is to get out of sorrow and.as
sorrow 13. related with happiness therefore ont
rot happiness too, It is like an ooean undisturbed _ by sweet breese or storm—a perfect equanimity of
৷ imind} as sorrow goes hand in hand with birth und
.. ‘irth with thirst and thirst with ignorance. 7
