Traverses on Less Trodden Path of Indian Philosophy and Religion

SR No.: 001577
Original Sutra Author: N/A
Author: Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad
Publication Year: 1991
Total Pages: 302
Language: English
Classification: Book_English & Philosophy
File Size: 20 MB

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Traverses on less trodden path...
discussion until its ideas were systematically formulated by later writers. Like Fali canon it lacks refined form and logical regiour. Not only this,
in the Prajñāparamita literature like Pali Canon, Philosophical principles are mixed with religious dogmas and ethical conduct, All these indicate that. at the time when Aşțasahasrikā Prajñaparamita was composed, the Mahāyāna was in the early state of its history. While, Nāgārjuna's style and language are very much refined, there are no repetitions, doctrines are systematically presented and defended with sharp logical argumenta. tion. On this basis also, we can say that Prajñāpāramitā Maha yana literature was existent prior to Nāgārjua. Thirdly, a comparative study of the development of Sūnyavada reveals that some of the Prajñapāramita were definitely existent prior to Nāgārjuna. The term Śünya' is found in Buddhism since the beginning of its history, but its meaning has not been defined beyond its being identified with nothingness or emptiness in the sense of absence of content.
Hinayānists accepted only the pudgalanairarm ya (non-substantiality of soul). They did not try to go into its depthness. The Mahäsānghikas, for the first time took this word in a broader sense and maintained Pudgalanairaimya as well as Dharmanairatmya i.e. un-substantiality of all dharmas. Accordiog to them, empirical knowledge could not give to us an insight into reality, only Śūnyatā wbich transcends all worldly things can give to us a vision of the real 13 The Prajñāpäramita literature has concentrated on this conception of "Śūnyatā' ct the Mahāsānghikas. It teaches us non-substantiality of all dharmas, 13 The Phenomena, being dependent on conditions are devoid of substantial reality, hence they are Sūnya. Nirvana, being transcendent to all categories of thought is Sūnyaemptiness itself. Both Samsūra and Nirvana, the conditioned and unconditioned are mere thought-construction and are so devoid of reality (Sünya). Śünya transcends all impirical determinations and thought-construction. It is thus equated with ultimate reality. Thus Sūnya and Prajña became synonymas, 14 So, these Mahāyānasūtras made it (Sünva) mean the same thing as suchness which is indescribable. 15 But this doctrine of Sanya is treated in a loconic and desultary manner. Nāgārjuna, thinking that this doctrine dealt in Prajñāpāramita might be misunderstood as mere nothingness,
12. Conception of Buddhist Nirvana-Stcherbatsky, p. 9-11. 13. Sarve dharmā anātmānah-Aştasahasrikā Prajñāpāramita-ed. P. L. Vaidya, Pub.
Mithila Institute Darbhanga pp 20, 121, 136, 156-7, 201, 203. 14. (a) Prajñāparamita hi subhute sünyā--Asta, p. 201.
() Sünyatvät duranubodhye yam Prajñāpäramita 15. Early Mādhyamika in India and China--Richard H. Robinson, Pub. Motilal
Banarasi Dass, Delhi, 1976, pp. 177-78.