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is in itself and not merely as it appears to be. 6 This can be realised only when the pravịttivi jānes which are caused by discrimination, cease. Nirvana is simply realising the fact that the whole phenomenal world which is seen, is nothing else but a dream. Lankā says that even Nirvana is like a dream for him who has attained Nirvana. This is because Nirvāna is not something which can be attained. There is really no Nirvāṇa where one may enter or come out. 8
Pure citta or consciousness is the sole Reality for Asanga. It is also equated with Dharmadhātu, Tathata and Buddhattva. Nirvana, therefore, means realisation of pure consciousness which is one's own original nature. It is realisation of Dharmadhātu underlying the wbole universe. It is a state of omniscience which is free from all obscurations. It is a state free from all sorts of kleśävarana and jheyavarana. 10
Like other Mahāyānists, Asanga conceives two screens : kleśåvarana and jñeyāvarana. Both these screens operate as hindrance or obstacle in the way of realisation of Nirvana. The non-dual reality or pure consciousness is verled by these obscurations. Reality is hidden by the veil of passions, like attachment, aversion, delusion (kleśävarana) and also by the veil that hides true knowledge jñe yavarana. The klesavarana is mainly due to belief in existence of permanent self, pudgala or satkā vadīşti. Believing in it, there arises attachment towards it which is the cause of pain and suffering. Jřeyavarana is dependent on the belief of substantiality of existence of elements and accepting independent reality of their own. It is the veil which was lying on the pure consciousness and making it appear to be external world. Without removing these two screens it is not possible to realise Nirvana. Only by removing these screens one enjoy bliss. 11 Realisation of the pudgala-noirätmya and dharma-nairatmya i.e. knowledge of the unreality of ego and of the existing elements is needed for the removal of these screens. Realisation of soul-lessness is pudgalanairātmya and realisation of external world as merely a product of thought and illusion is dharma-nairatmya. Knowledge of pudgala-nairatmya destroys
6. LAS II. p. 67. 7. LAS JI p. 51 8. Studies in Lafikávatāra, ed. Suzuki, D. T., Routledge and kegan paul Ltd. London,
1957. p. 132. 9. Sarvakārajñatāvāptik sarvavaranan irmalā. Mahäyānasūtrālankara, (MSA) IX-2. ed.
by Bagchi, S., The Mithila Institute, Darbhanga, 1970. 10. Sarıaklesa-jfeyavarananir muktatā. MSA. XX-XXI-44 Ibid. 11. Sarvävarananirmokşāt prasrabdhya sukhameti ca, MSA. XVIII-60 OJ 10.
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