By Bhattacharya Kamaleswar & E.H. Johnston & Arnold Kunst, E. H. Johnston, Arnold Kunst
Although just a minor paintings in shape s regards its contexts the Vigrahavyavartani is a basic textual content of Madhyamaka in addition to of the early Indian dialectical culture. not just does it admirably illustrate the dialectical technique by way of Nagarjuna the founding father of the varsity however it additionally clarifies the assumption of Voidness which has been so frequently misunderstood not just nowa days and in another country yet in India itself and in Nagarjuna`s personal time. lengthy misplaced in India this article used to be frotunately came across via Rahula Sankrtyayana in a Tibetan monastery.
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Additional info for Dialectical Method of Nagarjuna: Vigrahavyavartani
Xxxm . Now, if [you think that] those pramänas are established without pramänas (pramänair vinâ), then your philosophic position is abandoned (vihlyate vädah). There is a discordance, and you should state the special reason for that. Now, if you think: those pramänas are established without pramänas-, the objects to be cognized (prameyänäm arthänäm), however, are estab lished through the pramänas, then your position that [all ] objects are established through pramänas (pramänaih prasiddhir arthänäm) is abandon ed.
The expression prakrtivivikta occurs on the same page of the Atfasâhasrikâ Prajüâpâramitâ. Nägärjuna uses the words Santa and upaSânta in the same sense. The Absolute is ‘appeased’, because it is not ‘grasped’, and hence not expressed in words. Cf. M K . X V III, 9; X X V 24. > In the Mahäyäna works the Absolute is often spoken of as beyond ‘grasping (:upalambha). Objectively speaking, it is ‘non-existent’. But from its objective non existence we should not conclude its metaphysical non-existence.
We read thus in the Mahä yäna-S ütrâlarpkâra : yävidyamänatä saiva paramâ rndyamänataj sarvathânupalambhaSca upalambhahparo matah // ( IX , 78; ed. by S. Lévi, Paris, 1907). C f. , p. 265: auidyätimiraprabhäwpalabdham bhâvajâtam ycnâtmanâ vigatâvidyàtimirânâm âryânâm adarSanayogena visayatvam upayâti tad eva svarüpam tsâtp svabhàva iti vyavasthâpyate. . sa cai;a bhävänäm anutpâdàtmakah svabhâvo ’ kimcittvenâbhâvamàtratvâd asvabhâva eveti krtvâ nâsti bhävasvabhäva iti vijneyam. [Supra, p. 1. See also Ätman-Brahman, p.