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I he l'hilosophical Significance of the Idea of Tathāgata
Karunā and Prajñā are the two most important aspects of Tathāgata which make him almost God like. It is due to Prajña that he identifies himself with the Absolute and Karuņā makes him phenomenal temporarily. Prajña is said to be of four types! --Adarśa-Jñana, Samatā-Jñāna, Pratyaveksnā Jñana and Křtyānusthān-Jõāna. The adarśa Jñana is the fundamental and the rest are dependent on it.
Now a brief explanation of these knowledge is essential to highlight the epistemological character of Tathāgata. The Adarśa-Jõāna is a kind of knowledge which is limited to any personality (amarana). It is undifferentiated and all comprehesive. Such type of knowledge is extended to all things in all time. This is the reason why the knowable things do not obstuct it because it is free from all observations. It is infinite knowledge. It is the foundation of all the knowledges. Such type of knowledge can be appreciated only with the Tathāgata and no other entity. Samatā-Jñäna is the knowlede of the essential identity which is pervasive to all existences. But it reflects on the character of the Tathāgata who identifies himself with the Absolute. PratyavekşņaJñāna is the type of knowledge which perceives everything in a crystal clear way. Such a knowledge makes the Tathāgata to each individual without being confined. This is the vibhuti of the Lord, that is His omniscience which removes all doubts. Kftyänusthân-Jõāna is the type of knowledge which projects His apparational bodies and also which is infinite in number and variegated in nature. This is for the suffering humanity. This knowledge establishes Tathāgata as a compassionate Being. Thus Adarśa-Jñāna, Samatā-Jñāna, Pratyaveksaņā and Kţtyanusthān-Jñāna are said to be the expressions of the Tathāgata's supreme wisdom.
Compassion or Karuņā is the second aspect of the concept of Tathāgata. This is for the people who suffer. For this reason He freely consents to continue as a phenomenal Being. But compassion cannot be compared with love that a father has for his son. The Tathagata's love is neither pure nor mundane. Attachment and craving make love impure. The Tathagata's love is quite different from that. For being completely disinterested, it is pure. He (Tathāgata) is not affected by “I” or “mine” but remains absorbed in finding a way
I. Ibid. 67-76 In some Mādhyamika texts a fifth, Viz, Advaya
jñāna is added. 2. Mahāyāna Sutralanıkāra of Asanga XVII, 43, 44, p. 172.
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