P.391

　　   Summary

　　　　  The present article deals with the  non-Buddhist

　　   concepts  of attaa and their refutation  through the

　　   doctrine  of anattaa.  This article is divided  into

　　   five sections.

　　　　  Section  I  discusses   Nikaaya  passages  which

　　   states which the attaa is not existent either in the

　　   sphere  of the Conditioned  or in the  realm  of the

　　   Unconditioned.  It  is  nothing  but  a  figment  of

　　   imagination.

　　　　  Section II refers to the different opinions held

　　   by scholars  as to the  proper  implications  of the

　　   term attaa.Except for the lone voice of E. Conze who

　　   found similarity  between  the attaa and the Puru.sa

　　   of the Saa.mkhya, all other  scholars  who cared  to

　　   ponder  over  this  problem, seem  to be preoccupied

　　   with the relationship  that could exist between  the

　　   attaa and the Aatman of the Upani.sads.  This may be

　　   due  to the  fact  that  these  two terms-attaa  and

　　   Aatman-are philologically identical.The philological

　　   identity led the scholars readily to accept the view

　　   that these terms are also philosophically  identical

　　   without  making any further  investigation into the

　　   exact onnotations of these two terms. The need for a

　　   more objective  study of  the  problem  of equation

　　   of attaa  and  Aatman  is  obvious, and a suitable

　　   methodology for such a study has been suggesed.

　　　　  Section III delineates  the main features of the

　　   thoughts of the 'Saa'svatavaadins,  Ekacasassatavaa-

　　   dins, the  ucchedavaadins  and the followers  of the

　　   Satkaayad.r.s.ti. They were the chief propagators of

　　   the attaa heresies rejected by the Buddha.

　　　　  Section IV, Part A contations  the criticism  of

　　   all these heresies meant for the Buddhist monks. The

　　   validity  of such a criticism  mainly  rests  on the

　　   Buddha's  claim to superior and higher knowledge  of

　　   which the heretics  know nothing.Part  B of the same

　　   Section  offers  us the  following  two patterns  of

　　   reasonings which

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　　   were ultimately meant for the non-Buddhist  ascetics

　　   and  employed  for  the refutation  of the different

　　   attaa heresies except the Ucchedavaada: I) To reject

　　   the  opponent's   view   by  showing   the  internal

　　   contradictions, a method which was later followed by