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Review
Nalanda-Mahavihara Research Publication, Vol-I, 1957). Prof. Mookerjee does not give literal translation of the text, but gives the faithful exposition" of the arguments (verse-wise), 'in a language and manner intelligible to the modern mind'. Prof. G. Tuchi's English translation also is available on this work, which is based on the Tibetan and Chinese Versions (in the author's pre-Dianaga Buddhist Texts on Logic from Chinese sources, Baroda, 1929). The present English translation is based on critically edited Sanskrit text with introduction, which is considered as 'the possibly nearest approximation of Nagarjuna's original text'(p-3). The special feature of this translation is that it follows the original Sanskrit text closely and as literally as possible.
Nagarjuna is a founder father of Madhyamika (Sanyavada) school of Budhism. His works viz, Madhyamika kärikà and Vigrahavyavartan are the finest specimen of his dialectical Skill. It is the irony of fate that this greate man's doctrine of Sanyata is generally misunderstood by his opponents as mere emptiness or voidness and consequently he is dubbed as propagator of nihilism at his own time. It is very clear by his statements that we do not negate anything. There is nothing which can be negated, Even the charge that we negate every thing is made by our opponent' (Vigrahavy KvartanI-64)
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The word anya is used by Nagarjuna in two senses. It is used to indicate the Absolute Reality (which is indescribable) as well as to show! the unreality of the phenomenal world. The phenomenal world is sunya in the sense that it is svabhävasanya i.e. devoid of independent substantial reality of its own. From the Absolute point of view, it means prapañcasünya i.e. devoid of thought descrimination and plurality. It is indescribable in human language. It is transcendent to thought. It does not mean mere negation of all things or absolute blank (Madhyamika karika-XVIII-9,XXII-11).
In this short work, Nagarjuna shows all his dialectical skill in refuting, the objections raised by the Naiyayikas. For Nagarjuna,-everything that, exists is relative, dependent and thus unreal. He interpretes Pratitya-Samutpäda (Dependent origination) in terms of relativity and proves the, dependent, unreal nature of all things. There is to real independent existence of entities, since, there is no elements of existence (dhrama) which comes into manifestation without conditions, therefore, there is no dhrama which is ot sunya i,e. devoid of real independent existence (vv-22).
This work is divided into two parts viz, objection (purvapakṣa) and reply (uttarapaksa). In the first part, Nagarjuna gives the anticipated
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