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ON BUDDHIST NIRVANA
47
continuum which runs closely parallel to its citta-continuum) so long as the citta-continuum does not attain nirvāņa; as soon as it attains nirvāna this identical personality (pudgala) gets totally extinguished. This idea of pudgala (personality) very well corresponds to the Jaina conception of kārmana-sarīra and
Sankhya conception of lingaśarīra. 24. Jayanta maintains that there are two views about Buddhist
nirvāṇa. According to one view, in nirvāna there is total destruction of the continuum. According to the other view there continues pure jñāna-continuum in nirvāna. निर्वाणादिपदाख्येयमपवर्गं तु सौगताः । सन्तत्युच्छेदमिच्छन्ति स्वच्छां वा ज्ञानसन्ततिम् । Nyāyamañjari, IX Ahnika, L. D: Series No 115, p. 333 In fact, these are not two views about nirvāna. One and the same state of nirvāṇa is here, viewed from two different angles or described negatively and positively. When described negatively, it is the annihilation of the continuum of personality or pudgala. When described positively, it is the continuance of the continuum of pure-citta. Santarakṣita in his Tattvasangraha (Ka. 543) clearly states that mukti (Ultimate Release, nirvāņa) is nothing but purity of citta
(dhi). Muktir nirmalată dhiyah. 25. Buddhist Logic by Stcherbatsky, Vol. I, p. 101, 190-191 Mouton · & Co., 1958
अपरे (बौद्धाः) आहुः-कक्खडतादीनां चतुर्णां भूतानां भौतिकानां च वर्णादीनां विलक्षणानां
Aucun petit 144410g: 1 Tattvārtha-Rājavārtika, p. 17 26. There is close resemblance between citta-vittis of Patañjala Yoga
and Buddhist skandhas. Yoga philosophy accepts purusa (soul) over and above and independent of citta. Purusa is absolutely changeless (kūtasthanitya), while citta is variable constant (pariņāmi-nitya). Vịtti means mode, transformation, change which citta assumes or undergoes. Citta assumes the mode of happiness (sukhākāra-vrtti), of unhappiness (duhkhākāra-vrtti), mode of the form of external object (jñānavrtti, ghatajñāna, patajñāna, etc.), mode of concept (vikalpavịtti), mode of memory (smrtivịtti), and so on. And so long as there arise vrttis in citta, purusa who is closely associated with citta has to bear reflections of vịttis. This is the bondage of puruṣa.
