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THE INDIAN ANTIQUARY.
[APRIL, 1875.
by removal of which we arrive at Nirvana This means that as all things which the eye (what is called Nirvaņa).
beholds are seen to begin and to end, and this (2) But if all things are real,
is what the sloka calls “Life” and “Death” Then how can we remove
(or birth and death). Now if Nirvana is like Birth and death, real existence,
this, then it would be possible to speak of reAnd so arrive at Nirvana ?
moving these things and so arriving at homeThis section argues that we cannot destroy thing fixed-but here is a plain contradiction that which has in itself real existence, and there- of terms-for Nirvana is supposed to be that fore, if all things have this real being, we cannot which is fixed and unchangeable. remove birth and death, and so arrive at (5) If Nirvana is Bhava (existent), Nirvana; therefore, neither by the theory of Then it is personal; Bhava, nor by the theory of Sunyata (empti- Bat, in fact, that which cannot be individu ness), can we arrive at the just idea of Nirvana. lized (3) That which is not striven for, or "ob- Is spoken of as not personal. tained,"
This means that as all phenomenal existence That which is not "for a time" or "eternal," comes from cause and consequent production, That which is not born, nor dies,
therefore all such things are rightly called This is that which is called Nirvana.
personal." "Not to be striven for," that is, in the way of (6) If Nirvana be Bhava, religions action (acharya), and its result (fruit). Then it cannot be called" without sensation" "Not obtained" (or "arrived at "), that is, (anuvedana); because there is no place or point at which to For non-Being comes not from sensation, arrive. "Not for a time" (or not by way of And by this obtains its distinct name. interruption [per saltum]); for the five skan- This means that as the sůtras describe Nir. dhas having been from the time of complete vâna as being "without sensation" (anuvedana), enlightenment proved to be unreal, and not part it cannot be Bhava; for then abhava would of true existence, then on entering final nirvana come from sensation. But now it will be asked (anupadisesha nirvana)-What is there that if Nirvana is not Bhava, then that which is breaks or interrupts the character of previous | "not Bhava" (abhava), surely then is Nirvana. existence ? "Not for ever," or "everlasting," To this we replyfor if there were something to be obtained that (7) If Nirvana be not Bhava, admitted of distinctions whilst in the possession! Much less is it nothing (abhava); of it, then we might speak of an eternil wir- For if there be no room for Being," vâna ; but as in the condition of silent extinc- | What place can there be for "not Being." tion (nirvana) there can be no properties to dis. This means that "not Being" is the opposite tinguish, how can we speak of it as everlast- of "Being." If, then, "Being” be not admising?" And so with reference to Birth and sible, how can we speak of "not Being P" (its Death. Now that which is so characterized is opposite). what we call Nirvana.
(8) If, again, Nirvana is Nothing, “Again, there is a sütra which says, Nir. How is it called "without sensation" (anpána is the opposite of Being' and 'not vedana)? Being;' it is the opposite of these two combined; For it would be wonderful indeed if everyit is the opposite of the absence of Being' and thing not capable of sonsation the absence of 'not Being.' So, in short, that Were forthwith spoken of as Nothing. which admits of no conditions such as are If, then, Nirvana be neither "Being "nor attached to limited existence, that is Nirvana." "non-Being," what is it? (4) Nirvana cannot be called "Bhava;"
(9) By participation in cause and effect For if so, then it admits of old age and death, Comes the wheel of continual existence, In fact, both being " and " not being" are By non-participation in cause and effect phenomena,
Comes Nirvana. And therefore are capable of being deprived As by knowing a thing to be straight we also of characteristics.
I know that which is crooked, so by the know
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