In Hinduism, the self or atman is described as the “transcendental subject of all experiences” (Agrawal 2002, 44). That is, the combination of life experiences that continually changes and helps one become enlightened. It is these experiences that Hindus believe are the basis of human existence (Ahir 2011, 16), and therefore the permanent entity that is carried forward through the process of samsara. Buddhism stands in stark contrast to Hindu ideas in that the concept of self is very opposite and, as such, is called anatman, or “not-self” (Ahir 2011, 17). One of the most common questions about the concept of no-self is how there can be reincarnation without a soul to pass on. First, the Buddha commented that such questions about the self were forms of attachment in that they were a distraction from self-improvement, and thus prevented one from attaining nirvana. But ultimately, the Buddha's answer to this question was that to believe in the idea of ​​a self or a soul is to “deny the possibility of the spiritual change of the self” (Robinson et al. 2005, 28). That is, if there were a small part of the individual that is constant throughout samsara, then one could not end suffering because that very small element cannot be changed “for better or for worse” (Harris 1998, 49) . Therefore, without a complete change in the individuality of oneself, it is not possible to achieve nirvana.