others, is common to all Indian religions. With the death of an arhat comes the state known as an-upâdi-sesa-nibbânam in which no skandhas remain. It is also called Parinibbânam and this word and the participle parinibbuto are frequently used with special reference to the death of the Buddha[492]. The difference between the two forms of nirvana is important though the second is only the continuation of the first. Nirvana in this life admits of approximate definition: it is the goal of the religious life, though only the elect can even enter the struggle. Nirvana after death is not a goal in the same sense. The correct doctrine is rather that death is indifferent to one who has obtained nirvana and the difficulty of defining his nature after death does not mean that he has been striving for something inexplicable and illusory. Arhatship is the aim and sum of the Buddha's teaching: it is associated in many passages with love for others, with wisdom, and happiness and is a condition of perfection attainable in this life. The passages in the Pitakas which seem to be the oldest and the most historical suggest that the success of the Buddha was due to the fact that he substituted for the chilly ideal of the Indian Munis something more inspiring and more visibly fruitful, something akin to what Christ called the Kingdom of Heaven. Thus we are told in the Vinaya that Bhaddiya was found sitting at the foot of a tree and exclaiming ecstatically, O happiness, happiness. When asked the reason of these ejaculations, he replied that formerly when he was a raja he was anxious and full of fear but that now, even when alone in the forest, he had become tranquil and calm, "with mind as peaceful as an antelope's." Nirvana is frequently described by such adjectives as deathless, endless and changeless. These epithets seem to apply to the quality, not to the duration of the arhat's existence (for they refer to the time before the death of the body) and to signify that in the state which he has attained death and change have no power over him. He may suffer in body but he does not suffer in mind, for he does not identify himself with the body or its feelings[493].