Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 143

134
Traverses on less trodden path...
happiness removing samvrti or projection).40 It is free from all obscura. tions and all pervading. 41 Nirvāna is pure and all pervading. 42
Nirvana is indescribable in terms of thought-categories. Even at the empirical level it can be expressed in terms of Tathatā. This idea is similar to Vedāntic notion of nirrāna or mokşa, or Brahman. Upanişads are unanimous in proclaiming the indescribability of absolute Reality-Brahman. It is beyond speech, mind and sight. 43 It can be expressed in terms of 'not this not this,'44 It also states that Brahman is neither production nor destruction, neither existent nor becoming.. 5 Asanga says nirvana or Reality is eternal-nit ya and stable-dhruvam. Upanisads clearly point out that Brahman is eternal and stable or everlasting. Here Asanga is clearly influenced by the Upanişadic thought.
Asanga emphasises on viśuddha jñānamärga. Nirvana is called pure knowledge. It is nirvikalpaka jñana and free from subject-object duality. G Like Vedantins he advocates, that in the state of niryana there is no difference between subject-object and process of knowledge. It is this pure knowledge which brings the end of ignorance and illusion. Realisation of pure knowledge or consciousness destroys all doubts and ignorance just as strong medicine destroys or removes the effect of poison, 4 7 This is also similar to Vedāntic thought. Kathopanişad clearly states that Brahman realisation destroys all doubts, 48
For Asanga knowledge is not only means to nirrāna but from the ultimate point of view, it is an end in itself i.e. nirvāņa itself. Therefore, nirvana is also called bodhi (enlightenment and mahabodhi (great enlightement). One who realises buddhativa, there is nothing to be known for him. Knowing buddhartva everything will become known immediately. Everything shines with knowledge of Buddha, like a world which shines through the light of Sun. *9 Again this idea is similar to Vedāntic thought that knowing Brahman everything becomes known.60 One who knows Brahman 40. MSA, Y-8. 41. Sarvāvarananirmuktah sarvalokābhibhūl. MSA. XXI-44. 42. Anasravo dhātuļ vimuktik sa ca sarvatragasrayah. MSA. XI-44, 43. Naiva väcă na manasā prāptum sakyo no cakşuşā. Katha Upanişad. II-VI-12. 44. Neti neti. Běhadāranyaka Upanişad. IV-22. 45. Na jayate mriyate vā kadácit. Kațh. Up. I-11-18. 46. Dvayagrahavisamyuktam lokottara manuttaram. Nirvikalpam malapetam jñagam sa
Jabbate punah. MSA. XIV-28. 47. Mahāgadeneva visam nirasyate. MSA. VI-9. 48. Chhidyante sarvasarśayāh. Karh. Ur, II. II. 9. 49. Yatha Süryaikamuktābhairaśmibhirbhāsyate jagat, salirt-jšeyani tathā sarvan
buddhajñānaiḥ prabhāsyate. MSA. IX-33. 50. sarvamidam vijñātam bhavati. Mundaka Upanişad 1-1-3.