tman_and_moksa

SR No.: 020053
Original Sutra Author: N/A
Author: G N Joshi
Publisher: Gujarat University
Publication Year: 1965
Total Pages: 901
Language: English
Classification: Book_English
File Size: 12 MB

Page 240

Acharya Shri Kailashsagarsuri Gyanmandir
20
Ātman and Mokaa
Madhyamikas to that of the Upanişads. He says - "Nāgārjuna admits the existence of a higher reality, though with the Upnisads he considers it to be not an object of experience. “The eye does not see, the mind does not think, this is the highest truth, wherein men do enter. The land wherein the full vision of all objects is obtained at once has by the Buddha been called the Paramārtha, or absolute truth, which cannot be preached in words.''? Going ahead, he further quotes Kumārajīva, commenting upon Nāgārjuna and suggest that the Nirvāna (S'ūnyatā-777at) must be a positive existence at the back of all the phenomenal existence, serving the latter as its substratum. Such is the Madhyamika Nirvāņa. S. Radhakrishnan compares it with Hamilton's unconditioned or Spencer's inscrutable power, and on account of its relational character, it is sometimes compared with that one of Plotinus, with the substance of Spinoza, and with the neutrum of Schelling. Schayer describes the Nirvāna as “this 'Negativism' should in no way be identified with mere denial of any thesis is proved in the epitheton ornans of Subhūti, who is always described as araña-vihárin which Walleser very aptly translates as "one abiding in strifelessness."3 Thus, the state of Nirvāṇa seems to be free from the unceasing change and strife of the phenomenal life. Schayer writes — “This shows that the Mahāyānist does not deny the existence of objects, but he considers
1 Radhakrishnan S. : Indian Philosophy, Vol. I, p. 662. 2 Ibid. p. 663.
3 Schayer Stanislav : Mahāyāna Doctrines of Salvation, p. 39.
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