नागार्जुन
किसी वस्तु का अपना कोई स्थिर, स्वतंत्र स्वभाव नहीं – सब कुछ केवल अन्य वस्तुओं के संबंध में अस्तित्व रखता है, और यह शून्यता भी कोई वस्तु नहीं।
पृष्ठभूमि
माध्यमक: सब वस्तुएँ स्वभाव से शून्य (शून्यता) हैं – शून्यता स्वयं भी।
मुख्य विचार
- शून्यता
- दो सत्य
- चतुष्कोटि
प्रभाव
जिनसे प्रभावित 1
गौतम बुद्ध
जिनसे प्रभावित
Nagarjuna’s Root Verses on the Middle Way open by praising the Buddha for teaching dependent origination, which Nagarjuna reads as the emptiness of intrinsic nature. Nagarjuna, Mulamadhyamakakarika, tr. J. L. Garfield, The Fundamental Wisdom of the Middle Way (1995); SEP “Nagarjuna”
साक्ष्य: AI मसौदा
गौतम बुद्ध › लगभग 480–400 ईसा पूर्व · प्रचलित तिथि 563–483 ईसा पूर्व
जिन्हें प्रभावित किया 14
वसुबन्धु
जिन्हें प्रभावित किया
Vasubandhu’s Yogacara reinterprets the Mahayana emptiness taught by Nagarjuna through the doctrine of three natures; whether Vasubandhu drew on Nagarjuna’s own works is uncertain. Vasubandhu, Trisvabhavanirdesa; SEP “Vasubandhu”
साक्ष्य: AI मसौदा
वसुबन्धु › लगभग 350–430
चंद्रकीर्ति
जिन्हें प्रभावित किया ✓
Chandrakirti commented on Nagarjuna’s Root Verses in Clear Words (Prasannapada) and defended their method of reductio (prasanga) against Bhavaviveka. Candrakirti, Prasannapada; C. W. Huntington, The Emptiness of Emptiness (1989)
साक्ष्य: Wikidata में भी · Wikidata
चंद्रकीर्ति › लगभग 600–650
हुइनेंग
जिन्हें प्रभावित किया
The Platform Sutra ascribed to Huineng counts Nagarjuna among the Indian patriarchs and teaches the middle way by pairing opposites so that neither side is clung to. Platform Sutra (Dunhuang version), tr. P. Yampolsky, The Platform Sutra of the Sixth Patriarch (1967)
साक्ष्य: AI मसौदा
हुइनेंग › परंपरागत रूप से 638–713
फ़ात्सांग
जिन्हें प्रभावित किया
Fazang commented on the Twelve Gate Treatise ascribed to Nagarjuna and, in his five-teaching scheme, ranked emptiness teaching as elementary Mahayana below Huayan’s perfect teaching. Fazang, Shiermen lun zongzhi yiji; Huayan wujiao zhang; F. H. Cook, Hua-yen Buddhism: The Jewel Net of Indra (1977)
साक्ष्य: AI मसौदा
फ़ात्सांग › 643–712
दोगेन
जिन्हें प्रभावित किया
In the fascicle ‘Buddha-nature’ (Busshō) of the Shōbōgenzō Dōgen discusses Nagarjuna, fourteenth Indian ancestor of the Zen lineage, whose body appeared as the round moon of Buddha-nature. Dōgen, Shōbōgenzō, Busshō; SEP “Japanese Zen Buddhist Philosophy”
साक्ष्य: AI मसौदा
दोगेन › 1200–1253
कार्ल यास्पर्स
जिन्हें प्रभावित किया
Jaspers devoted a chapter of The Great Philosophers (1957) to Nagarjuna, alongside Laozi among the metaphysicians whose thinking springs from the origin. K. Jaspers, Die großen Philosophen I (1957), “Aus dem Ursprung denkende Metaphysiker”
साक्ष्य: AI मसौदा
कार्ल यास्पर्स › 1883–1969
सभी दिखाएँ (14)कम दिखाएँ
झियी
जिन्हें प्रभावित किया
From Nagarjuna’s verse equating dependent arising with emptiness, provisional designation and the middle way Zhiyi developed the threefold truth (Mohe zhiguan, 594). Zhiyi, Mohe zhiguan (594); Nagarjuna, Mulamadhyamakakarika, Chinese tr. Kumarajiva (Zhonglun); SEP “Tiantai Buddhism”
साक्ष्य: AI मसौदा
झियी › 538–597
वोनह्यो
जिन्हें प्रभावित किया
In his commentary on the Awakening of Faith Wonhyo held that Nagarjuna’s Madhyamaka negates without affirming, Yogacara affirms without negating, and the Awakening of Faith does both. Wonhyo, Daeseung gisillon so; Daeseung gisillon byeolgi; A. C. Muller (ed.), Wonhyo: Selected Works (Collected Works of Korean Buddhism 1, 2012)
साक्ष्य: AI मसौदा
वोनह्यो › 617–686
शान्तिदेव
जिन्हें प्रभावित किया
The wisdom chapter of Shantideva’s Guide to the Bodhisattva’s Way of Life (Bodhicaryavatara) defends Nagarjuna’s Madhyamaka against Yogacara and other schools. Santideva, Bodhicaryavatara, tr. K. Crosby & A. Skilton (1995)
साक्ष्य: AI मसौदा
शान्तिदेव › लगभग 685–763
शान्तरक्षित
जिन्हें प्रभावित किया
Shantarakshita’s Ornament of the Middle Way argues with Nagarjuna that nothing has intrinsic nature, since nothing is truly one or many, while accepting Yogacara conventionally. Santaraksita, Madhyamakalamkara, tr. J. Blumenthal, The Ornament of the Middle Way (2004); SEP “Śāntarakṣita”
साक्ष्य: AI मसौदा
शान्तरक्षित › लगभग 725–788
कूकाई
जिन्हें प्रभावित किया
Kūkai counted Nagarjuna as third patriarch of esoteric Buddhism, who by legend received it in an iron stupa in South India (Record of the Transmission, 821). Kūkai, Himitsu mandara kyō fuhōden (821); R. Abé, The Weaving of Mantra: Kūkai and the Construction of Esoteric Buddhist Discourse (1999)
साक्ष्य: AI मसौदा
कूकाई › 774–835
अतीश दीपंकर
जिन्हें प्रभावित किया
Atisha placed Nagarjuna’s Madhyamaka view of emptiness at the summit of the path and taught it in Tibet, in the reading of Chandrakirti. Atisha, Bodhipathapradipa, tr. R. Sherburne, A Lamp for the Path and Commentary (1983); Satyadvayavatara, tr. C. Lindtner (1981)
साक्ष्य: AI मसौदा
अतीश दीपंकर › लगभग 982–1054
शिनरान
जिन्हें प्रभावित किया
Shinran honoured Nagarjuna as first of seven Pure Land masters and took from the ‘Chapter on Easy Practice’ ascribed to him the easy path of calling Amida’s name. Shinran, Kyōgyōshinshō, Shōshinge; D. Hirota et al. (tr.), The Collected Works of Shinran (1997)
साक्ष्य: AI मसौदा
शिनरान › 1173–1263
त्सोंगखापा
जिन्हें प्रभावित किया
Tsongkhapa commented on Nagarjuna’s Root Verses in Ocean of Reasoning and insisted that emptiness negates intrinsic nature, not the conventional existence of things. Tsongkhapa, Ocean of Reasoning, tr. Geshe Ngawang Samten & J. L. Garfield (2006)
साक्ष्य: AI मसौदा
त्सोंगखापा › 1357–1419
आलोचना
जिनके द्वारा आलोचित 1
आदि शंकराचार्य
जिनके द्वारा आलोचित
Shankara dismissed the Madhyamaka doctrine that everything is empty as contradicted by every means of knowledge and not worth detailed refutation (Brahmasutrabhashya II.2.31). Śaṅkara, Brahmasūtrabhāṣya II.2.31
साक्ष्य: AI मसौदा
आदि शंकराचार्य › लगभग 700–750 · प्रचलित तिथि 788–820
जिनकी आलोचना की 1
अक्षपाद गौतम
जिनकी आलोचना की विवादित
Nagarjuna asked what establishes the Nyaya means of knowledge themselves (Vigrahavyavartani 31–51); whether he knew the Nyaya-sutra in its present form is disputed. Nāgārjuna, Vigrahavyāvartanī 31–51, tr. J. Westerhoff, The Dispeller of Disputes, 2010; F. Tola & C. Dragonetti, Nāgārjuna’s Refutation of Logic, 1995
साक्ष्य: AI मसौदा
अक्षपाद गौतम › लगभग 120–190
कृतियाँ
- लगभग 200मूलमध्यमककारिका
सब स्वभाव-अस्तित्व का द्वंद्वात्मक खंडन – मध्य मार्ग के रूप में शून्यता।
मत
Nagarjuna radicalised the Buddha’s teaching of dependent origination. If everything arises in dependence on other things, then nothing has svabhava – intrinsic, independent existence. All things are therefore “empty” (shunyata). Emptiness is not nothingness but the very fact of dependence, and emptiness itself is empty too. With sharp dialectical arguments he showed that every attempt to establish things as truly existing – causes, motion, a self – collapses into contradiction. He distinguished conventional from ultimate truth and taught that nirvana and samsara are not ultimately different. His thought is foundational for Tibetan, Chinese and Japanese Buddhism, Zen included.
जीवन और संदर्भ
Nagarjuna was an Indian Buddhist monk and philosopher who probably lived in the second century CE in southern India. Many legends grew up around his name, and later tradition attributed numerous works to him. He is revered as the founder of the Madhyamaka, the “school of the middle”, and in Tibetan and East Asian Buddhism as a “second Buddha”.
अन्य प्रमुख कृतियाँ
- Fundamental Verses on the Middle Way (Mūlamadhyamakakārikā, c. 200 CE)
- The Dispeller of Disputes (Vigrahavyāvartanī, c. 200 CE)
- Precious Garland (Ratnāvalī, c. 200 CE)
इनमें आता है
- यात्रा ‘एशिया और यूरोप संवाद में’ · 11 में से पड़ाव 3
- यात्रा ‘भारतीय चिंतन के मार्ग’ · 9 में से पड़ाव 5
नवंबर 2026 तक · स्रोत · इस पृष्ठ को बेहतर बनाएँ · Agora कैसे बना है