free  from  all  impurities,  Oh  friends, with

　　　　   regard to the five aggregates of attachment.  I

　　　　   have a feeling  'I am' but I do not clearly see

　　　　   'This is I am'".  Then Khemaka explains what he

　　　　   calls  'I  am'  is  neither   matter,  feeling,

　　　　   perception, mental  formation  (sa^nkhaara) nor

　　　　   consciousness nor anything without them. But he

　　　　   has the feeling  'I am' with regard to the five

　　　　   skadhas, though he could not see clearly  'This

　　　　   is I am'.  He says  it is like  the smell  of a

　　　　   flower, it is neither  the smell of the petals,

　　　　   nor of the colours, nor of the pollens, but the

　　　　   smell of the flower.  Khemaka further  explains

　　　　   that  this feeling  'I am' disappears  when one

　　　　   progresses further, just as the chemical  smell

　　　　   of a freshly washed cloth disappears when it is

　　　　   kept in a box.

　　   (25) See, E.Conze, Buddhist  Thought in India, p.33.

　　　　   It is to be noted  that the same comparison  of

　　　　   attaa with smell of a flower also occurs in the

　　　　   Sa^myutta Nikaaya (see, note no.24). We should,

　　　　   however, observe  that though Khemaka  feels 'I

　　　　   am' he does not treasure this feeling; he wants

　　　　   to get rid of it as something unreal.  But to a

　　　　   follower   of  'Saa'svatavaada   this   feeling

　　　　   indicates  something  real  which  is the  very

　　　　   essence  of his eternal  being.  The  spiritual

　　　　   experience  is same  in both  the cases, though

　　　　   the wisdom  needed to interpret  the experience

　　　　   correctly　　 is   absent   in   case   of   the

　　　　   'Saa'svatavaadins.

　　　　　　　　　　　　  P.402

　　　　  This account  of the Sathaayad.r.s.ti  acquaints

　　   us  with  the  most  basic  form  of  attaa  heresy.

　　   Satkaayad.r.s.ti  merely  postulates  a relationship

　　   between  the soul and the five skandhas.  It neither

　　   advocates  the eternity  of the soul  nor holds  the

　　   soul　　 to   be   co-terminous　　 with   the   body.