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CONCEPTION OF NIRVANA IN ASANGA'S VIJNANAVADA BUDDHISM
The conception of Nirvana or liberation is the greatest original contribution of Indian philosophy to the world thought. This is the gate-way shown by the Indian sages to the suffering mankind to become free from all kinds of miseries, passions, and ignorance, realising one's own real nature or Self. All the systems of Indian philosophy except Carvāka considered moksa as the highest value, the summum bonum of human life. To attain this Liberation or to become free from the clutches of ignorance, sufferings and passions, Indian sages and thinkers have enumerated and emphasised different paths based on their spiritual experience. Describing the nature of Nirvāṇa or mokṣa the different schools of philosophy may differ from one another but the ultimate goal is liberation or freedom from bondage.
The world 'Nirvana' itself seems to be the original contribution of Buddhists to Indian philosophy because this word does not appear in the major Upanisads. Describing the nature of Nirvana, especially Buddhism differs from the other schools of thought, but at the ultimate point of view, there is not much difference between them. It is, for all, becoming free from the clutches of ignorance, pain and attachment, even though it is indescribable in human terms. Describiag the nature of Nirvana even Buddhist schools differ from one another. Hinayanists think that Nirvāṇa is something existent, full of peace and beyond misery. It can be attained realising pudgalanairatmya (i e. realising self or ego to be non-existent which is the real cause of pain and passion). Removing the klesavaraṇa is enough for attaining the Nirvana. But Mahayanists hold that Nirvana is not something to be achieved; it is realising the true natura of things. It is indescribable and beyond categories of intellect. Therefore, it cannot be said to be either existent or non-existent. Simply realising the pudgalanairatmya is not enough for realising the Nirvana but realising the dharmanairatmya is also essential. Removing both the klesavarana and jħeyavaraṇa, one can know the real nature of Nirvana.
Nagarjuna, being an absolutist, severely criticises the Hinayānist's conception of Nirvana. It cannot be said to be existent or non-existent. It is beyond all categories of thought. Really it cannot be defined. It is non-dual.
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