Mahayana Buddhism and Early Advaita Vedanta (Study)
by Asokan N. | 2018 | 48,955 words
This thesis is called: Mahayana Buddhism And Early Advaita Vedanta A Critical Study. It shows how Buddhism (especially Mahayana) was assimilated into Vedantic theorisation in due course of time. Philosophical distance between Mahayana Buddhism and Advaita-Vedanta became minimal with the advent of Gaudapada and Shankaracharya, who were both harbinge...
Chapter 2.9 - Dvadsanga Pariksha (examination)
A person enveloped by ignorance forms disposition (Samskaras) and such actions make his destiny. The disposition as its condition, enters new life and consciousness transforms as the Psycho-physical personality. The dispositions are thus responsible for providing an individuality to consciousness, and it is this individuated consciousness that comes to be established in a psycho-physical personality. Here, Nagarjuna tries to establish his theory of senses and its contacts with the psycho-physical being of six senses etc. Nagarjuna explains the important pre-requisite for the emergence of human knowledge through sensing faculties.
Nagarjuna explains that the external object should come into focus and attention, which is the function of consciousness. Then only there will emerge consciousness which is a necessary condition for contact. Thus, depending upon the eye and material form, the attention too, depending upon the psycho-physical personality proceeds consciousness. Feeling proceeds from such contact. The twelve fold formula presents feeling as being conditioned by contact. In referring to the Buddha’s own statement, Nagarjuna depicts contact as the harmonious concurrence of three factors; viz., form, consciousness and eye. It is thus, harmonious concurrence that provides a foundation for feeling (vedana). In the Sixth Sutra, Nagarjuna defines Vedana and its function. It is for feeling that one craves. It is a reference to the pleasant feelings (Sukha) conditioned by feeling is craving. One who craves (grasps) on to the sphere of feelings and aspirations.
The sphere of grasping are four:
- Desires (Kama),
- Views (Dithhi),
- rules and rights (Shilabeta) and
- theories of self (Attavada) Atmavada when grasping exists, ‘becoming’ on the part of the grasper happens.
If the person were to be a non-grasper, he would be released, and there would be no becoming. Nagarjuna explains here the wonderful point of twelve fold formula of depended arising and how to be released from Samsara that is freedom, Nirvana.