Satkaayad.r.s.ti   is  neither  'Saa'svatavaada  nor

　　   Ucchedavaada.  But the following  statement recorded

　　   in  the  Sa^myutta  Nikaaya  (26) imaa kho  gahapati

　　   ditthiyo sakkaayaditthiya  sati honti-shows that the

　　   satkaaya  d.r.s.ti  is the  root cause  of all other

　　   heresies,  including  the  'Saa'svatavaada  and  the

　　   Ucchedavaada.  A  person  believing  in  a soul  and

　　   having   desire   for  existence   (bhava-t.r.s.naa)

　　   willingly  believes  that the soul survies  the body

　　   and  accepts   the  false  view  of  its  permanetnt

　　   existence  (bhava-d.r.s.ti).  On the  other  hand, a

　　   person thirsting for non-existence (vibhava-t.r.s.naa),

　　   willingly believes that death is the ultimate end of

　　   every thing, and comes to believe  in the false view

　　   of non-existence  (Vibhavad.r.s.ti) the annihilation

　　   of soul after death (Ucchedavaada).(27)

　　　　  b)   'Saa'svatavaada:   The   account   of   the

　　   'Saa'svatvaada as  given  in  the  Brahma-jaalasutta

　　   (28) may be abridged as follows:-

　　　　  There are recluses and Brahmanas who accept  the

　　   philosophy of eternalism (sassatavaada) and proclaim

　　   that both the soul  and the world  are eternal.  And

　　   why they do so? Some recluse  and Brahmana  by means

　　   of exertion  and proper mental attention  attains to

　　   such a cencentration  of mind that they  are able to

　　   recall  to mind many hundreds  of thousands  of past

　　   births. And they think: "There

　　   ────────────

　　   (26) Sa^myutta, Vol.IV, p.287

　　   (27) Lamotte, Indian Buddhism, pp.35,48,51.  In this

　　　　   connection we may refer to the Sattaasavasutta,

　　　　   Majjhima   Nikaaya,   (Nalanda　　 Ed.　　 Vol.I,

　　　　   pp.12-13), which also states  that it is due to

　　　　   ego-centric thoughts (e.g.  atthi me atta etc.)

　　　　   that  such  a wrong  view  arises: "This  is my

　　　　   self, which speaks and feels, which experiences

　　　　   the fruits  of good  and bad actions  now here,

　　　　   now  there, this  self  is  permanent,  stable,

　　　　   everlasting, unchanging, remaining the same for

　　　　   ever and ever."  This false  view is given  the

　　　　   designation of 'Saa'svatavaada in the Sa^myutta

　　　　   Nikaaya;  "That  is the self, that is the world

　　　　   (loka) .  He  takes  rebirth,  he  is  eternal,