ledge appears, and with it salvation (final emancipation), Mokscha, i.e., reunion with Brahma. The Buddhists, however, with perfect honesty, only indicate the matter negatively, by Nirvana, which is the negation of this world, or of Sansara. If Nirvana is defined as nothing, this only means that the Sansara contains no single element which could assist the definition or construction of Nirvana. Just on this account the Jainas, who differ from the Buddhists only in name, call the Brahmans who believe in the Vedas Sabdapramans, a nickname which is meant to signify that they believe upon hearsay what cannot be known or proved ("Asiat. Researches," vol. vi. P. 474).
When certain ancient philosophers, such as Orpheus, the Pythagoreans, and Plato (e.g., in the "Phædo," pp. 151, 183 seq., Bip.; and see Clem. Alex. strom., iii. p. 400 seq.), just like the Apostle Paul, lament the union of soul and body, and desire to be freed from it, we understand the real and true meaning of this complaint, since we have recognised, in the second book, that the body is the will itself, objectively perceived as a phenomenon in space.
In the hour of death it is decided whether the man returns into the womb of nature or belongs no more to nature at all, but — — —: for this opposite we lack image, conception, and word, just because these are all taken from the objectification of the will, therefore belong to this, and consequently can in no way express the absolute opposite of it, which accordingly remains for us a mere negation. However, the death of the individual is in each case the unweariedly repeated question of nature to the will to live, "Hast thou enough? Wilt thou escape from me?" In order that it may occur often enough, the individual life is so short. In this spirit are conceived the ceremonies, prayers, and exhortations of the Brahmans at the time of death, as we find them preserved in the Upanischad in several places; and so also are the Christian provisions for the suitable employment of the
