100 THE INDIAN ANTIQI.TAKT, WL, 18?5< by removal or u hidi we arrive- M N i r v « n a (what, is colled Nirvana). (2) TJnr ifutl things are real, TLi'u how can we remove Hirihanil death, real existe And -to arrive at Nirv.'> IHm argues that we cannot destroy Umt which lnwiniljielfroid rxififoniX', and tliurv- . if all tilings have &la -."il bring, we cannot minora hirrh nnd SfiUfUb, and so arrive at Nirvana; thcsvfore, neither by the theory of Muva r nor by ihc theory of £ III tyofe (, ness), can wo arrive Hi the just idea of N" ; Thai whfch fa not striven for, or "ob- tained," That which is not " for a tune" or " eternal, " That which Is ant Isjrn, nor dies. This lii i kal i hiuh is called Nirvana. " Not to be striven for," tiinl is, in the way of religions action (ai-AaV^a), and ito result (fruit).
- obtained " (or "arrived at"), that is,
bu<anse there is no place or point at whirl; i,, arrive. "Not for a tinn"" (ox not by way of uptkin Ipnr mlUm]) f for the five ekaa- dliM having been from the time of complete proved to bo unreal, and no! part 10 existence, then on entering final ah (tmupwlivctiha ?«V . is them thai breaks or inktrrupta the character of pi -. existence: ' srr," vf "evurlaei for if thoto were something hi ho obtained that I of dtfrtinrti/cina whilst in the possession of it, thou wa might *p«ak .if an rlcrnil «■>. n£aa ; but iw bi the eoi f ajtent pxtfao- tioa fnirvuna) there can U< no properties. t<» .dig. tiuguiidi, bow can we speak of it u* " everlast- ing' ?" And so with inference to Mirth raa * [i. ah.. How thai which itfa) ehnratderizod i» W'ri'tttUI. " W.mi. then is a antra which my*, . mbu ■ • i In' op] ; -" of 'Bring' and Bring;' || hese two i it is the oppoi ubsonco of * lifting* and the absence of 'm,i Iking.' So, I, thai wlricl no conditi i uoh ju nFv i Uniltad godvtn , iJn.1 is Nirvana/" ( t) Nirvana cannot Iw called " HI r ,, Pot if so, thou ft admit* of old Bge and di I B farf, bott '♦ being " nnd " not bfiUlg' nonwrift| Ami therefore &ro capable of being deprived iA < haruotoraiiac. is means that as all thing* which the eyp bebolfhi am Keen to begin and to end, and uwhai tli Ika calls "Ufa" and "Death*' (or birth and death). Now if Nirvana is like this, then it won Id ho possible to speak of re- moving ihfiso things and so nrriving at thing fixed — but litre is a plain contradiction of ii'i-ms — for NirvAnn is supposed to be that which is fixed and unchangeable. Nirvana in JJlmva (esintem), Then it kjMMHA4|; J>nt T infaet, that which cannot I loa- ItKcd In -^urken ofafl *Qt ponmtol. Thu, means that us all phenomenal exvetcncu front cause and consequent production, thurufow. nil &nch things are rightly a 4 ' personal*' (0) K Nirvana be Bhava, Tlicn it cannot be called " withrmt Aeiniation ' (afnwtwfimo) ; uinlii ing comes not bom senitnt :un. And by this obtain:, iia distinet name. This moaiu tilfti as the sAiraa diiicribo Nir- Tana as bring u witlw.ut wmoatinn" (nuuvctluna), 11 M«uioi b B at u wcmld come from scn&stian. But now it will be asked if Nirvana is nol then that which ti " not Bhava ' {tHnio), mTV j then is Nirv.inu To this w*» tapir— (7) It Nh vAtitt be not TChnvn, U och less is it nothing {abhtm) » For if thero be no room for " Boing,' , W but place can there be for ■ roI Being." t1 "eot Being "k th, 1$-»Jkm&r If, thon, "Being" be no. adn Bible, how can w v speak of M not Bring?" (its again, Krrani jing, Huw is it eallwl" withont sensation" (a« M . eccfeau)? For it wuuM be irondfirful indeed if ew ttirag nut iv|»hlo of sensation W,>:v forthwith ppokon of«l Nothing. U. then, Nirvana Iw neither "Bring "cor ■■ | J t'l) l: . r T"" W in caw o and effect I I Mt.nuxlrrisl, By aon-part i ; n 0^,. fttu | ^g^ Conte* NfrvaSA, b»on ing n thing to bo straight we al«r. know that which is crooked, so bj the know-
