World of Philosophy

Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan

Page 890

influence of Upanisadic thought on it. We can see clearly Upanisadic influence on his conception of the Absolute and phenomena, theory of ignorance, doctrine of truth, the conception of Moksa or Nirvana (liberation), on the doctrine of Bodhisattva and the disciplines. When we talk of Upanisadic influence on Asanga, we have to keep in our mind. that it is ideological influence rather than terminological. Now let us see how Upanisadic thinkers describe the Absolute and how Asanga has been influenced by that conception.
We are told in the Mändükya Upanisad that the Supreme Reality is that which cannot be seen, which cannot be described, which cannot be grasped, which has no distinct marks, which cannot be thought, which cannot be designated, that of which the essence is the knowledge of the oneness of the self, that in which the world ceases to exist, the peaceful, the benign, the non-dual." Katha Upanisad tells us that the Reality is neither born nor does it die. it is unborn, eternal, everlasting and primeval. Again, it is said in the same Upanisad that the Reality can not be reached by speech, by mind, and by sight.' This knowledge of Reality cannot be obtained simply by argument or reason. Brahman or the Absolute is that from which all speech within the mind turns away unable to reach it. Bṛhadaranyaka Upanisad declares that the Atman (Reality) can only be described by 'not this', 'not this'. He is incomprehensible for he can never be comprehended. He is indestructible. He is unattached for he does not attach himself. He is unfettered. He does not suffer. The intended meaning of this statement is that the Absolute is characterless and indefinable. That which may be predicated of it falls outside of it and thus fails to define it. The Absolute is described in positive terms also. Taittiriya Upanisad describes it as 'Existence, Consciousness and Infinity." Reality is eternal, all pervading, omnipresent and extremely subtle.12 We are also told in the Bṛhadaran-yaka that this great Being infinite and boundless is only a mass of consciousness. 13 This consciousness itself is Absolute.14 Emphasising knowledge, the Katha Upanisad states that by his light all this is illumined. Mundaka also tells us that he who knows Supreme Brahman becomes Brahman himself. In Taittiriya Upanisad also it is said that the knower of Brahman reaches the Supreme.17
Asanga in his Mahäyänasüträlankara, describes Reality in positive as well as in negative terms like the Upanasadic thinkers. It is non-dual, inexpressible and indeterminate.18 It is neither exsstence nor nonexistence, nor both nor neither.19 It cannot be obtained by reason or logic. It is neither production nor destruction.21 It is unimaginable, immeasurable and all pervading.22 It is pure self-luminous consciousness. It is the universal soul. Like the Upanisads, he describes Reality as pure Existence (sat).25 It means that though the highest Reality cannot
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