feeling.  But as this  is not  the case, we have  to

　　   take the given proposition as the main proposition.

　　　　  Thought the negative formulation states that the

　　   individual  soul  is  not  the  same  as feeling, it

　　   should  not be interpreted  to mean that the soul is

　　   not connected with any of the five skandhas. For the

　　   Sa^myutta  Nikaaya  passage  quoted above shows that

　　   the negative  formulation  of this type  is also the

　　   result of the Satkaaya.r.s.ti.

　　　　  To  sum  up, the  attaa  concepts  held  by  the

　　   followers of the 'Saa'svatavaada, Ekaccasassatavaada,

　　   Ucchedavaada, and Satkaayad.r.s.tti mainly have been

　　   criticised and rejected in the Nikaayas and Aagamas.

　　   None  of  these  concepts  are  identical  with  the

　　   Upani.sadic Aatman-Brahman.

　　　　  Except  the  Ucchedavaada,  all  other  concepts

　　   regarding   attaa   have  been  criticised   in  two

　　   defferent  ways.  When the criticisms  rejecting the

　　   attaa heresies were addressed  to his own disciples,

　　   the Buddha referred to his more extensive  knowledge

　　   that  could  see farther  into  the past  and future

　　   lives of the beings, and his superior  knowledge  of

　　   the law dependent origination  (Pa.ticcasamuppaada).

　　   But  when  the  criticisms   were   meant   for  the

　　   non-Buddhist  ascetics  all references  to these two

　　   types of knowledge were  avoided.  The Buddha by way

　　   of expediency  makes use of a part of the opponent's

　　   proposition  for the sake of further  argumentation,

　　   and thereby  lays  bare the internal  contradictions

　　   involved in the proposition. This method of reductio

　　   ad absurdum  which the Buddha  introduced, was later

　　   applied by Naagaarjuna with great success.

　　　　  The  Ucchedavaada  was  criticised  only  on the

　　   basis  of  the  Buddha's  extensive   knowledge  and

　　   superior  knowledge  but not on logical  grounds, as

　　   the Ucchedavaada philosophy does not suffer from any

　　   logical inconsistencies.

　　　　　　　　　　　　  V

　　　　  We have shown that the early Buddhist  scripture

　　   rejected  any  notion  of  attaa  which  was  either

　　   identical with the skandhas or dependent on them for

　　   its very existence.  The Buddha specially took great

　　   paints  to discard  the  'Saa'svatavaadins  and  the

　　   Ucchedavaadins  who preached the philosophy of attaa