Conclusion

The Buddhism, prior to its decline in the land of its origin, developed in India into two chapters, (1) Śrāvakayāna or otherwise called Hīnayāna and (2) Bodhisattvayāna also known as Mahāyāna. The term Mahāyāna refers to Bodhisattvayāna in supersession to Śrāvakayāna on several grounds referred by Āchārya Asaṅga in his Sūtrālaṃkāra. One of the specific point deferent between the two is that a Bodhisattva attends a higher spiritual state than that of a wayfarer of Śrāvakayāna. Another important point is that the Bodhisattvayāna developed independent process of spiritual practice. From this point of view the Bodhisattvayāna holds two facts in practice (1) the method of pāramitā and (2) the method of mantra. These are called respectively pāramitānaya and mantranaya. Both these practices are supported by the literary sources of Bodhisattvayāna which are classified from different angles in different manners.

It is also further to be noted that these Mahāyāna Sūtras represent Bodhisattavapiṭaka, or the canon (Āgam) of Mahāyāna Buddhist tradition.The Mahāyāna Sūtras are also classified into several categories like

1. Prajñāpāramitāsūtra propounding Sūnyatā to be ultimate reality
2. Avataṃśateka Sūtra (consisting of different vyūhas, like Gaṇḍavyūha,Kāraṇḍyavyūha etc.)
3. Sukhāvatīvyūha Sūtra related to the cult of Amitāvha the great Bodhisattva Avalokiteśvara.

As mentioned above the two spiritual practices of Bodhisattvas are dealt with in different Sūtras of Mahāyāna. The text under study namely Ārya Kāraṇḍyavyūha Sūtra (KVS) is a significant Sūtra because it aims at uniting these two facets of these spiritual practices of Mahāyāna Buddhism. Kāraṇḍyavyūha Sūtra (KVS), the text under study belongs to the Vyūha categories of Buddhist Mahāyāna Sūtras. From these literary sources it is also confirmed that altruist a Bodhisattva, by the practice of Pāramitā, attends higher merits of benevolence, moral conduct, tolerance, vigour, meditative excellence and wisdom creditable to engage for rendering welfare service to those who suffer.

Avatamśaka Sūtras in the Bodhisattva-yāna play an important role to elucidate merits in excellence of the Buddha. In the growth of Buddhalogy among the Buddhists, engaged for spiritual quests of bliss in tranquility, Buddha’s merits in excellence may not be transcendent beyond the experiences of our worldly life. That refers to the reverse course in ascending order pratiloma-krama. ‘How to get rid of suffering’ is the root problem in respect to the beings belonging under the ‘Wheel of Existence’ sridpa’i’khor lo, popularly known as bhavacakra.

With above objectives, Gautama the Buddha used to enter into deep meditation under tranquil status of his crown uṣṇiṣa. Later on, he narrated his meditative experience before the assembly of the Brethren at Jetavana Vihāra at Śrāvastī. In this context the text belonging to Avatamśaka Sūtra enunciates the impact of the six-syllabled mantra Oṃ Maṇi Padme Hūṃ which may lead a practitioner up to the high sphere by dint of merits with grace of Avalokiteśvara Bodhisattva.

Among the Nava-dharmaparyāya series of spiritual outburst, traditionally accepted as the Buddha’s sayings, Avatamśaka(s) Gaṇḍavyūha(s), as a specific treatise in the Sanskrit literature of the Indian Buddhists, may claim to be unique.

Kāraṇḍyavyūha Sūtra, the text under study belongs to the Vyūha categories of Buddhist Mahāyāna Sūtras. The text is one of the most important Vyūha-sūtra from the climax of the large text of the Avataṃśataka Sūtras. By the 3^rd century B.C. Mahāyāna Sūtras, developed in different dimension. Particularly Ratnakūṭa Sūtra and Avalokitaśvara Sūtra might claim distinction from Prajñapāramitā Sūtra, which probably appeared in south India. The Vyūha-sūtras were excellent in narrating eminence of Buddha and Bodhisattva. In due course the popular Buddhism among the Mahāyāna had a tendency to deal the eminent personifications as the Buddha. In that respect Kāraṇḍavyūha’s have a lien and along with Gaṇḍavyūha are taken in account here.

The Kāraṇḍavyūha, may claim an antiquity with authentic evidence in the process of change over from the Gaṇḍavyūha.The book will remain as a source book for future research scholars and will establish itself as a leading reference book for scholars working on the magnificent fabric of the Philosophy supplied by Buddhism and Buddhist Culture. English translation of the Kāraṇḍayūha Sūtra will be lighted not only the Asian Buddhist scholars but also the European Buddhist researchers. Its language and linguistic study will make a bridge between Pāṇinīan and Non-Pāṇinīan Sanskrit language usages.

The Kāraṇḍavyūha is the source of the most prevalent mantra of Tibetan Buddhism: Oṃ Maṇi Padme Hūṃ. It marks a significant stage in the growing importance of Avalokiteśvara within Indian Buddhism in the early centuries of the first millennium. In a series of narratives within narratives, the Sūtra describes Avalokiteśvara’s activities in various realms and the realms contained within the pores of his skin. It culminates in a description of the extreme rarity of his mantra, which, on the Buddha’s instructions, Bodhisattva Sarvanīvaraṇaviṣkambhin obtains from someone in Vārāṇasī who has broken his monastic vows. This Sūtra provided a basis and source of quotations for the teachings and practices of the eleventh-century Maṇi Kabum, which itself served as a foundation for the rich tradition of Tibetan Avalokiteśvara practice.

In the cult of Avalokiteśvara, during the course of expunction of Mahāyāna as a popular Buddhism, Avalokiteśvara became the compassion in manifestation. Gradually Avalokiteśvara, who is believed to be a human being dedicated for the altruistic cause, was defined later on. A cult in favour of Avalokiteśvara developed and the metrical version of KVS might be younger in ślokas. The prose version elaborates how Avalokiteśvara could enter into six realms of wheel of life. It stands on a theistic approach as a manifestation of Ādhibuddha. In the Buddhist thought idea of the Ādibuddha appears to the later innovation after the development of Nairātmyavāda and emanation of Śūnyatā. Ādhibuddha is regarded as Svayambhū or ‘self-originated’. Among them (Nathgayi) is regarded as Ādinātha. In the Buddhist pantheon he is also occupied a prominent position. He, therefore, created universe through meditation as M. Winternitz referred. In this regard it may be mentioned that the theistic Buddhism with Ādibuddha developed after the inclusion of the Tantra among the Buddhists. Āvalokitaśvara appeared in the threshold in popular Buddhism and theistic Buddhism.

Indian culture is highly indebted to Buddhism and Buddhist literature for inducting certain rich thought in its texture and providing certain tissues that are resplendent for all time to come in their own light in its magnificent fabric. Buddhism is noted for its lofty philosophy of Humanism, the emphasis placed by it on the qualities of non-violence and truth, maintenance of purity of character and newness of thought. It is because of this, that Buddhism could spread itself in different parts of the globe and many countries accepted it as its national faith. It is strange that though Buddhism originated from India it could not exist in the country of its origin for long time to come, but transcended the boundaries of the country of its origin and got itself spread in the neighbouring countries like Burma and Tibet, China and Japan. Just as Buddhism became one of the great religious and spiritual movements of the world, a great part of the Buddhist literature in Pāli and Sanskrit languages was also universalized. Even since then, Buddhist literature has inspired the minds of thinkers and the hearts of poet’s world over. The post -modern civilization has once again challenged the peaceful co-existence of nations and the whole of the culture biome. Through wide impact of Buddhist thought preserved in ancient Indian Buddhist literature the nations of the world can be led out of the impase in which modern man is miserably enmeshed today. With the Buddhist literature only we set our foot in the bright day light of history and even the darkness of history of Vedic and the epic literature is dispelled to certain extent by this light. Here different aspects of Buddhist literature require a fresh investing action with fresh points of view.

Buddhist literature is preserved mainly in four Indian languages:

1. The famous Buddhist poet Aśvaghoṣa wrote in standard Sanskrit language. His Sanskrit is flawless, although it does not always follow strictly the rules of Pāṇini's grammar. Many Sanskrit works of Brahmanical tradition too ignored these rules. The philosophical texts of Sarvāstivāda, Vijñanavāda and Mādhyamika schools of Buddhism too were composed in the similar variety of Sanskrit.

2. The second is middle Indic dialect in which the Prākṛit Dhammapāda is written and which is published by Senart in JAS, IX - 12 in 1898, pp.193. This text was reprinted by B. Barua and S. Mitra in 1921 with a translation of Senart's new textual notes and exegetic notes. Some scholars are of the view that the language of this text was based on a north -western middle Indian dialect. There is no evidence to prove the existence of any such religious texts, which might have formed part of a canon and preserved in any middle Indian dialect.

3. The third language preserving the Buddhist religious literature contains the largest Buddhist literature, even now preserved in original. It is called Pāli and is considered to be the sacred language of the Theravāda Buddhism. Opinions of scholars as to the origin of this middle Indic language are divided. The majority of them believe that it is a literary language based on Western or west central middle Indic dialect of Buddha's time.

4. The fourth language is the main subject of the present survey. Different names have been suggested by different scholars. Previously it was called ‘Gāthā dialect’. Scholars like senart and M. Winternitz named it mixed Sanskrit. Similarly opinions regarding the origin and linguistic features of this language also differ. At the very outset it seems essential to point -out that the Buddhist religious literature composed in Pāli language is certainly rich and vast. However, it does not represent the literature of all the branches of Buddhism and is confined to the literature of one particular Buddhist, namely the Theravāda. In addition to it several other Buddhist sects produced their religious literature in several other languages mentioned above. The Theravāda tradition asserts that from the earliest times there were differences of opinions among the early disciples of the Buddha regarding the usage of a language for the propagation of Buddha's words. It is clearly mentioned in the texts of the Theravādins that the Buddha directed his disciples to learn and preach his Dhamma words in their respective dialects. Such a liberal attitude of the master paved the way for collecting his teachings in different dialects and languages. A Buddhist monk -scholar of 8th century A. D. named Vinitadeva also says that the Sarvāstivādins used Sanskrit, the Mahāsānghikas Prākṛita, the Sammitiyas Apabhraṃśa and the Sthaviravādins Paiśacī. It shows that there existed a valuable literature of Buddhist, which was composed in languages other than Pāli. As most of the north Indian Buddhist texts of several Buddhist schools were composed in mixed and pure Sanskrit, therefore the analysis of this language and literature is essential to have a complete and clear picture of Indian Buddhist literature.

The mention of the Ṣaṭ-pāramitā, the fulfillment of which is compulsory for the Bodhisattvas, is frequently found in the works of both the Sarvāstivādins and the Mahāsāṅghikas, and both are responsible for the growth of the large mass of Avadāna literature, the central theme of which is the fulfillment of the Pāramitās.

Like other Buddhist Sanskrit works, the Avadāna literature also has attached “the greatest importance to the Pāramitās, which distinguish the Bodhisattvas from the inferior arhats and Pratyeka Buddhas. These latter are regarded as representative of merely negative ethical ideals, while the Pāramitās are put forward as a scheme of positive moral development”. In this formula of Pāramitās the latter Buddhists had combined “the social virtues of a righteous layman householder with the ascetic ideals of meditative monks”. Thus they provided a bridge in the form of these Pāramitās between the two i.e. popular and monastic Buddhism. It was “not only to inspire faith, but also to encourage people in the performance of Dāna, Śīla, Kṣānti, Vīrya, Dhyāna and Prajñā that they invented story after story and associated them not only with the life of Buddha but also with the lives of persons who attained prominence in the history of the Buddhist faith”. A number of instances can be quoted from the pages of the Avadāna literature which, directly or indirectly, reveal their stress upon the performance of the six Pāramitās.

Mahāyāna originated in India and subsequently spread throughout China, Korea, Japan, Tibet, Central Asia, Vietnam, and Taiwan. Followers of Mahāyāna have traditionally regarded their doctrine as the full revelation of the nature and teachings of the Buddha, in opposition to the earlier Theravāda tradition, which they characterize as the Hinayāna. Mahāyāna Buddhism followers believe that, the genesis of Mahāyāna Buddhism took place at the time of the Buddha. Mahāyānists belief is based on the evidence proved in the Prajñāpāramitā literature and related systems. Some scholars think that the process of the Mahāyāna movement was started at the time of the Buddha’s Mahāparinirvāṇa. The Mahāyāna movement has investigated and developed more fruitful ideas of the Buddha. This movement had two stages. At the initial stage, the Buddha’s doctrines were advocated, and at the later stage, the arguments were made against Early Buddhism.The first stage is known as the religious movement of Mahāyāna. It was almost complete at the end of first century BC. Mahāyāna sutras which are also known as Vaipulya Sūtras introduce religious aspect of Mahāyāna Buddhism. The second stage is known as the doctrinal development of Mahāyāna. It was formulated during the period from the first to the six century CE. During this period, the important Mahāyānist philosophers like Nāgārjuna, Asaṅga, Vasubandhu, Diṅnāga, and Dharmakīrti had contributed to the development of Buddhism and Buddhist logic. In this way, the movement of Mahāyāna Buddhism lasted for more than eight centuries.

In contrast to the relative conservatism of earlier Buddhist schools, which adhered closely to the recognized teachings of the historical Buddha, Mahāyāna embraces a wider variety of practices, has a more mythological view of what a Buddha is, and addresses broader philosophical issues. Daisetz Teitaro Suzuki says "the term Mahāyāna was first used to designate the highest principle, or being, or knowledge, of which the universe with all its sentient and non-sentient beings is a manifestation, and through which only they can attain final salvation or nirvāṇa. Mahāyāna was not the name given to any religious doctrine, nor had it anything to do with doctrinal controversy, though later it was so utilized by the progressive school."-Daisetz Teitaro Suzuki 1908:7. Two major Mahāyāna schools arose in India: Mādhyamika (Middle Path) and Vijñanavāda (Consciousness only; also known as Yogāchāra). With the spread of Mahāyāna Buddhism beyond India, other indigenous schools appeared, such as Pure Land Buddhism and Zen.

The Buddhist Nikāya and fragment of Agama, which have come down to us in the mixed composition. Gāthā is metrical composition together with prose matter. In general, saying in the metrical composition gāthā in the Kāraṇḍavyūha is precise in expression and condensed in substance.

The metrical composition are therefore presumed to be an earlier in the following ground:

1. Convenient to keep in memory.
2. Easy to detect error in recitation of a verse on account of metrical structure.
3. Phonograms in different meters are popularly elegant and pleasant to listeners for lucidity.
4. A gāthā as the Buddha-saying is believed to be spontaneous outburst having both nitārtha and neyārtha.
5. The language with less Sanskrit grammatical orderliness is elegant to listen and melodious in short presentation.
6. Simplification in expression for usage.

It may be assumed that Gautama the Buddha already dealt, metrical composition in a novel process that had been invoked with Vedic seers and other intelligent exponent of the pre-Buddhist days.

According to the Buddha Teachings, it is extremely difficult for one to receive the teachings of Avalokiteśvara and the Six-Syllable Mantra. However, due to our accumulated merits, we are able to learn about Avalokiteśvara, his development process, his great mission and his accomplishments. We also learn about the inconceivable merits of the Mantra, we should rejoice and cherish this. If we recite this Mantra, which liberates all the beings from samsāra, we will be able to purify our misdeeds, clear our obscurations and perfect our Bodhicitta.

Thus we should:

• Take the Ārya Avalokiteśvara as our Yidam (deity),

• Recite the Six Syllables as the essence mantra,

• Be free from the fear of going to the lower realms.

With this I complete my study on Kāraṇḍyavyūha Sūtra say that Ārya Avalokiteśvara and the Six-Syllable Mantra with a stanza from the Thirty Seven Practices of a Bodhisattva:

• Due to the virtue arising from this, may all sentient beings

• By means of the supreme and conventional Bodhicittas,

• Become the Protector Avalokiteshvara who does not abide in the

• Extremes of cyclic existence and solitary salvation.

ye dharmā hetu-prabhavā hetuṃ teṣāṃ tathāgato hyavadat /
teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇa //

If someone benefits from this work, then it seems to be God’s mercy, and if anything wrong happens, I apologize to everyone for it.