By Bhattacharya Kamaleswar & E.H. Johnston & Arnold Kunst, E. H. Johnston, Arnold Kunst
Even though 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 approach by way of Nagarjuna the founding father of the college however it additionally clarifies the belief of Voidness which has been so frequently misunderstood not just nowa days and overseas yet in India itself and in Nagarjuna`s personal time. lengthy misplaced in India this article used to be frotunately came upon by way of Rahula Sankrtyayana in a Tibetan monastery.
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Extra info for Dialectical Method of Nagarjuna: Vigrahavyavartani
Cf. also Nyiyasûtra 1, 11 : pratidrffintahetutve ca nihetur drffintah. — The verb ä-gamis used in both the senses ‘to have recourse to’ and ‘to understand, realize’. On its use in the latter sense cf. Aivaghosa, Buddhacarita 38 and 116; Saundarananda 42 (both in E. H. Johnston’s editions, Lahore 1936 and 1928, respectively; reprint: Delhi, Motilal Banarsidass, 1972 and 1975). The absolute truth is beyond words (anakfara). But it is taught ‘through super imposition’ (samirapit), with the help o f the conventional turth.
The example of the father and the son indicates it. The father exists only in relation to the son, and the son exists only in relation to the father; in an absolute sense, there is neither a father nor a son: pitä cen na vinä puträt kutah putrasya sambhavah/ puträbhäve pitä nästi lathäsattvam tayor dvayohU (Säntideva, Bodhicaryävatära IX, 114 [ed. by P. L. Vaidya, Darbhanga, I960]). We should not conclude, however, that Nägärjuna does not recognize any empiri cal validity of the pramärtas and the prameyas, of the ideas of the father and the son, and so on.
But, if it is thought that the pramâças themselves are established by the prameyas, in other words, that they are sâdhyas in relation to the prameyas, which are sädhanas, they cannot establish the prameyas, for the sädhya cannot establish the sâdhana. — Note the use of the particle kila ‘it is said’. By this Nägäijuna reports a view ordinarily accepted in the world. Cf. M K . I, 5. XLTV. And if the prameyas are established even independently of the pramânas, what do you gain by establishing the pramânas (kim te pramânasiddhyâ)?
Dialectical Method of Nagarjuna: Vigrahavyavartani by Bhattacharya Kamaleswar & E.H. Johnston & Arnold Kunst, E. H. Johnston, Arnold Kunst