Sumanapal Bhikkhu
The Tibetan and East Asian Mahayana traditions of
Buddhism often referred Nagarjuna as “the second Buddha”. He offered sharp criticism
of Brahmanic and Buddhist essentialist philosophy, theory of knowledge, and
approaches to practice. Nagarjuna’s philosophical occupies a very critical
position not only in the corpus of Indian philosophy but also in the whole
tradition of philosophical thought as it reaches some important question
regarding some of our assumptions made in our attempt to understand the world.
In this context we may mention many important topics such as the existence of
stable substance, the linear and one directional movement of causation, the
atomic individuality of persons and the belief in a fixed life.
Nagarjuna’s famous concept of emptiness (Sunyata) does
not mean “non existence” as it is sometimes traditionally believed but a lack
of, inherently essential existence (nisavabhava). However, Nagarjuna emphasized
that the denial of autonomy does not take us to the world of metaphysical or
existential predilection. On the contrary, it demonstrates that all things are
interconnected and this includes human beings. What Nagarjuna tried to
establish was the fact that all things are empty. This hints at the concept
that all phenomenons are incessantly changing and they do not have any fixed
nature.
This served as an instrument of subsequent Buddhist
philosophy opposed to Vedic system. The philosophy of Nagarjuna had a great
significance for Indian philosophical modals of equation, substance, and
epistemology, conceptualizations of language, ethics and theories of liberation
solution.
Nagarjunas Life, Legend and Works: We have very little authentic about the
personal life of Nagarjuna. Nagarjuna has two very detailed biographies— one in
Chinese and the other in Tibetan, and both of them were written many centuries
after his demise. As a result, they abound in unrealistic though interesting
material. However, by judiciously applying the mythical elements and
combining with them those test which we may attribute to him safely, we may
develop a general idea about his place in the Indian Buddhist or philosophical
tradition.
Nagarjuna is believed to have been born in a “Hindu”
family or in an upper class Buddhist family somewhere in the Andhra region of
South India. Since he was a Hindu we may take it for granted that they had deep
regard for the Vedas. Though we do not know for certain the dates of his life,
we may use the two tests written by him to give us some help in this regard.
The texts were compressed in the forms of epistles that were addressed to
Gautamiputra Satkarni who was the historical King of the northern Satvahana dynasty.
In spite of Nagarjuna’s advice the King was steadfast in his patronage of
Brahmanism and in making quarrels was against powerful northern shaka satrap
rulers. He also made attempts at expansion which ultimately proved
unsuccessful. In sum, the evidences that can be attained from these imperial
epistles shows that the significant events of Nagarjuna’s life took place
somewhere between the period from 150 and 200 CE.[1] From this we may assume the accounts of
the Tibetan source as a curate and these sources portray the philosopher’s
emigration to the University of Nalanda in present day Bihar in order to study
Buddhism. Perhaps the Shaka rulers themselves followed the same path of
emigration to the north. We cannot say for certain how and why Nagarjuna was
converted to Buddhism. The Tibetan account shares that own up to the prediction
that Nagarjuna would die a premature death, his parents very promptly converted
him to Buddhism.
Nagarjuna, as a young adolescent, who, using his
magical power, entered the King’s harem with some friends and tried to seduce
his mistresses. In the attempt they were caught red handed and ultimately
executed. Only Nagarjuna managed to escape. However, the incident made him
realize that the pursuit of desire was dangerous and as a result Nagarjuna
decided to seek Enlightenment by renouncing the world. After his conversion, he
received invitations from the serpent Kingdom due to his skill at meditation
and magic. So he went to the bottom of the ocean and it is claimed that there he
“discovered” the wisdom literature of the “Buddhist tradition” which is known
as the “Prajnaparamita sutra.” He returned to the world with them and after
that he came to be famous as Nagarjuna. In those days many interesting events
took place in the realm of knowledge and learning. Though traditionally it is
believed that the debate between the classical Theravada and emerging Mahayana
(Great Vehicle) got the inspiration from Nagarjuna’s creativity but we find
very rare evidence regardship the topic in Sanskrit, the language in which
Nagarjuna wrote. It is much more possible that Nagarjuna was more encouraged by
the ongoing philosophy debates between Buddhist and Brahmanical Philosophers
that were happening throughout North India. Various Indian philosophical schools
such as Vaishesika and Yoga were well-established in the philosophical sense
and the new Vedic school of Logic (Nyaya) was on the rise. Nagarjuna took part
in these movements and it was an intellectual effort that had no precedence’s
until that pant of time. The concept of “Sunya” meant in the early Pali
Buddhist literature the back of a stable, inherent existence in person but from
the think century BCE onwards the world “Sunya” also began to denote the number
“Zero” which was newly formulated. The concept of “Sunya” was the
interpretative key by which all the contemporary philosophical schools were
undone Nagarjuna made a bold attempt to correct all those philosophies that
believed in the existences of fixed substances and essences, Nagarjuna believed
that things have no fixed nature since they have no essence and in the absence
of anything essential or immutable the northern of change as well as the
transformation of one thing into another are possible. The absence of inherent
and eternal issue enables each thing to exist. With these concepts of
“emptiness” and, “Zeroes” Nagarjuna brought about a perpetual change in the
vocabulary and nature of Buddhist philosophy.
Nagarjuna’s literacy corpus was based on the concept
of the ‘emptiness of all things’. There are differences of opinion as to which
of the tests claimed to be written by Nagarjuna can be safely attributed to
him.
However, scholars seem to have reached a general
agreement. As the exact chronological of Nagarjuna’s works were written is
shrouded in mystery, they can at the most be arranged in theoretical order
namely works on Buddhist topics, Brahmanical topics and finally ethics.
Nagarjuna addressed the schools of Buddhism that he considered metaphysically
wayward in his Fundamental Verses in the Middle way “Mulamadhymikarika” and it
was followed by “the Seventy Verses on
Emptiness (Sunyatasaptati)” that was an advancement of his newly coined and revolutionary
concept. This book was followed by a treatise on Buddhist philosophical method.
“The Sixty Verses on Reasoning (Yuktisastika)” He also wrote a didactic work “The Constituents
of Depaendants Arising” and also a pair of religious or
ethical treatise which bore the titled to be Good Friend[2]
(Suhrulekha)” and previous Garland
(Ratnavali). As an active author Nagarjuna dealt with the most relevant
contemporary philosophical uses related to Buddhism and Brahmanism and not only
that, he extended his Buddhist concepts in the realm of political, social and
ethical troughs.
Nagarjuna’s life span is also unknown; the legendary
story associated with his death pays him a tribute in the Buddhist tradition.
From the Tibetan life rapiers we come to know that as the successor of
Gouatamiputra Satkarni2 was about to ascend the throne. He wanted
to replace Nagarjuna who was the spiritual advisor to the king by some ether
person with a strong Brahmanical learning. He had no idea how to approach the
great sage Nagarjuna delicately and diplomatically and as a result of it he
directly requested him to be accommodative and compassionate to his problem and
comment. Nagarjuna obliged the new king.
Nagarjuna’s vast
activities: We already
know that Nagarjuna was born in south India and converted to Buddhism. From one
of his biographies we come to know that an astrologer made a prediction that he
would line for seven years. Whereas the span of seven years age almost expired
his parents entrusted him to a servant and sent him away on a pilgrim because
they wanted to avoid seeing the death of his son. But after reaching Nalanda
University he was informed by Saraha that he could still remain alive if he
were ordained as a monk. By practicing the mantra recitation through the last
night of his 7th year Nagarjuna managed to escape death. In the year
which followed he received initial ordination of a monk and became well versed
in variant of Buddhism.
From Saraha Nagarjuna received secret knowledge of
Mantrayana. Being proficient in all these branches Nagarjuna went to meet his
friends. After the meeting he becomes a full-fledged monk.
From legends we come to know that when a terrible
famine raged in Magadha for 12 years, Saraha asked Nagarjuna to help the
destitute monks of Nalanda. Best instructed thus by his preceptor, Nagarjuna
felt the need to learn the art of making gold which would enable him to help
them. With two sandalwood leaves and by chanting appropriate mantras Nagarjuna
succeeded in acquiring the power for transporting a person to wherever he
wished to go. With the help of these techniques Nagarjuna become successful to
cross the ocean and reach an island where there was a famous alchemist.
Nagarjuna begged the alchemist to impart him the knowledge of making gold. The
alchemist realized that Nagarjuna must be in possession of esoteric technique
which had enabled him to errors the sea it. So he told Nagarjuna to exchange
crafts with him. Nagarjuna agreed to this and gave him the leaf which was in
his hand. The alchemist did not know that Nagarjuna had hidden another sandalwood
leaf in his sandal so he thought that even if he taught Nagarjuna the trick he
won’t be to leave the island. But Nagarjuna could return to his country and turned
a lot of iron into gold. This eradicated the poverty of the Sangha and finally he
became the abbot of Nalanda. He defeated many learned rivals in philosophical
debates and established the Mahayana philosophy.
According to Dr Peter Della Santina, the translator of
Suhrullekha gave very profound advice to the King Gautamiputra Satkarni on the
surgical for morality Nagarjuna mentioned the seven Noble Treasures given by
the Buddha to his only son Rahula. There is a very interesting story regarding
the bestowing of this teaching. It is said that when the Buddha returned to
Kapilavastu for a bride period his son Rahula went to him that worldly
possessions such as houses, gold, silver, etc are all perishable and so it
would be worthwhile to possess the seven Noble Treasures such as faith, morality, giving, study, modesty,
humility and wisdom. So Nagarjuna also being profoundly wise in the knowledge
of emptiness did not rule out the importance of morality. Nagarjuna also
mentions there things as oldest worthy of recollection. They are the three Gems
namely the Buddha, Dharma and sangha, giving, morality and the gods. But the
reason behind the mention of gods is that gods had attained their higher
station by means of the morality and mental development practiced in their
former lives so bringing them to mind one may receive the inspiration to
practice morality and meditation as the gods did. At the same time Nagarjuna
urges us to avoid six indulgences namely gambling, association with unwholesome
friends, alcohol, etc.
Nagarjuna also advises his friend regarding how
everyday social affairs should be conducted. He points out to the king that
actions and intentions are the two important things on the basis of which the
nature of a person is to be judged. Nagarjuna opines that we should make
friends with persons with whole some actions and intentions.
Nagarjuna had a deep social awareness. He says that
the blind, the poor, the homeless and the crippled should always be provided
with food and drink. This shows that as early as in 2nd century C.E
Nagarjuna had a very advanced conception of social awareness. Nagarjuna was
also deeply concerned about the reformation of the prisoner. In this he
anticipates the social enlightened philosophy of the 18th century;
Europe which said that wrong doers should be punished with the intention to
correct them and not for taking revenge. They should be dealt with in such a
way that might enable them to be accepted in the mainstream of the society once
again. For the well known and hardened criminals, Nagarjuna prescribes at must
the punishment of deportation.
Nagarjuna was immensely successful. The success of
Nagarjuna and his books he in the fact that they propagate a version of
Buddhism which is comprehensive, useful and accessible to the ordinary man.
The New Buddhist Space and
Mission: there is a
debate regarding the philosophical affiliation of Nagarjuna. We cannot say for
certain whether he was a follower of the traditional Theravada Buddhism or a
devotee of the Mahayana faith. In solving the issue we can depend on two
letters presumably written by him. Through the nation of emptiness propounded
by Nagarjuna faith, Nagarjuna himself was not much aware of the fact.
The destinations between classical (Theravada) and
Mahayana Buddhism were largely philosophical. The former was conservative and
later was religiosity. The farmer stressed upon the attainment of individual
perfection by individual effort and the imagines angelic and socially engaged
bodhisattva who would help common people to attain perfection. So far the
Mahayana thought the attainment of perfection that Buddhism does not represent
a new sort of human vehicle. Its aim is not to transport realm from one realm
to another but a vehicle which transform people in their own realm.
Through all these sections are somewhat disunited, a
general theme seems to be emerging. It is almost evident that Nagarjuna gives
primary importance to observe a virtuous life style than the achievement of
higher knowledge.
Through both the Theravada and Mahayana philosophy
agreed that wisdom (Prajna) and compassion (Karuna) were the ultimate virtues,
there was a difference of opinions regarding their respective importance. But
Nagarjuna emphasized the importance of leading a life based on ethics. Through
the Buddha’s law of existence has two aspects one of meditative non action and
other of positive action.
Nagarjuna believed that the road to Buddhahood passes
through the latter. The dharma in spite in being shuffle and hard to comprehend
especially the philosophical issue, if it in practical in right earnest, roll
help us to tide over these philosophical debates. This is a general advice
which can be followed by ordinary monks or nuns; Nagarjuna further adds that
following a path based upon strong ethical principles is also the best policy.
This is said to be true because it the King himself guides his conduct by
ethical principle, justices will be established in his Kingdom and as a result
everyone will be benefited. This benefit will far surpass the realm of narrow
and temporary material wealth and power.
In present and future the only important thing is
action. By the physicality of the deeds meritorious or detrimental karma is
accommodated and so we are truly the makers of our own destiny. But the
circumstances of own life changes a prince may give up the throne, as the
Buddha did but at the sometime he may do it unwillingly. Young men become old
one day and beauties fade away very quickly. But Nagarjuna reminder his readers
that all these changes can have a reverse duration, material poverty may be
transformed into spiritual riches.
Nagarjuna was great scholar and a great teacher. Above
all, he was a great sage who realized that the mundane life in an illusion. So
it is quite natural that his memory would be secured by myths and legends.
There was also a second Nagarjuna who was a famous alchemist and a follower of
the Tantric cult. Besides, he was also a renowned exponent of the Mahayanic
philosophy. Tradition attributed some of the alchemist Nagarjuna’s creation to
the sage Nagarjuna.
There are some books and treatises which may be safely
attributed to Nagarjuna, the sage. They are (a) Mula Madhyamika Karika (b)
Mahaprajnaparamita Sastra (c) Dvadasa Nikaya Sastra (d) Dasabhumi Vibhas Satra
(e) Sunyata Saptati (f) Yukti Sastika (g) Vigraha Vyavartani (h) Suhrullekkha
(i) Ratnavali, among these treatise we can get hold of item a and g in their
Sanskrit original, item b and c in Chinese translation only. The second Nagarjuna
composed may works in medicine and chemistry and these treatises are sometimes
attributed Nagarjuna the philosopher.
It is very likely that mystery around Nagarjuna will
be never should to satisfy everyone as there is real dearth of archeological
and chorological material about it. However, he will always represent a high
watermark in the human morality. Nagarjuna’s propagation of emptiness and
prajnaparamita have broken he barrier between the temporal and the eternal.
It was Nagarjuna who the discovered the Prajnaparamita
which teaches us a philosophy which in beyond the realm of ordinary wisdom. It says
something more that the four noble truths and the law of causation but four
noble truths and the law of causation but there is no contradictions between
them. The revelation of the Prajnaparamita may be said to be the second turning
of the wheel of law and a logical collusion of the fusty.
The Prajnaparamita literature in that Ultimate Reality
has no beginning, end or change or all phenomena are usual and they have only a
relative existence. The verve (feeling), Samjana (Concepts) and Sanskara
(confirmation) have no real existence, they are illus vary in nature. The
ultimate truth is neither temporal nor eternal, but void. When all appearances
absolutely cease, we can claim to have attained absolute wisdom. The perfect
Bodhisattva is someone who is aware that is no beings, not even Bodhisattva and
helps endless number of people to attain Nirvana.
This concept will free the follower from every false
notion of ego or glory. The rewards is not Nirvana but in the attempt to attain
it. The concepts that Buddha Propagated in the deer park if Sarnath namely
sorrow (9 duksha) non self (anatama) impermanence (anitya) are all found in the
prajnaparnamita literature.
Nagarjuna expounded a philosophy which avoided the two
extremes of affirmation and nation and this became known as the Madhyamika
philosophy of the central position. But we cannot question the reality or
validity of the four noble truths or the Laws of causation. If a person realizes
the four noble truths in the first stage the means of realization of the truth
are ethics and meditation and in the second the means is wisdom. The ultimate
stage of wisdom can be attained only through the initial stage of ethics and
meditation. Nagarjuna was famous not only for his great learning but also for
his strictly disciplined life style.
Footnote:
1. According to Lankavatarasutra and Manjusrimulatantrasutra, he lived for
six hundred years.
2. [However, the sinful māra and his entourages were displeased with such extensive noble
works performed by the ācārya. One of
the māra-s entered into the womb of
the queen of the King Udayana Bhadra or Udayi Bhadra with evil intention to
create interruption with the noble works. Later, he was born as a son to the
king who was named Kumara Shaktimān. Years later, when the prince grew up, once
his mother presented him with a rare, fine and costly garment. But the prince
refused it by saying, “Put this away for me. I shall wear it when I become the
ruler of the kingdom.” “You shall never rule as your father has obtained the
accomplishment of immortality equal to that of Ācārya Nāgārjuna. Your father
will not die for as long as the ācārya
lives.” The boy began to weep with grief and so his mother continued, “Don’t
cry son! The ācārya is a Bodhisattva,
and if you ask him for his head he will not refuse. In this way, your father
will die and you will also acquire the kingdom.”]
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