नागार्जुन बौद्धाचार्य

chitr:Disamb2.jpg nagarjun

ek bahuvikalpi shabd hai any arthoan ke lie dekhean:- nagarjun (bahuvikalpi)

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nagarjun bauddhachary (janm -150 ee; mrityu -lagabhag 250 ee) bharatiy bauddh bhikshu-darshanik aur madhyamik (madhy marg) mat ke sansthapak, jinaki ‘shoonyata’ (khalipan) ki avadharana ke spashtikaran ko uchchakoti ki bauddhik evan adhyatmik upalabdhi mana jata hai. bad ke kee bauddh matoan ne unhean pradhi-dharmadhyaksh mana. do maulik rachanaean, jo kafi had tak unaki haian aur sanskrit mean upalabdh rahi- moolamadhyamika karika (samanyat: madhyamika karika ke roop mean jani jati) tatha vigrahavyavartini haian, jo astitv ki utpatti, jnan ke sadhan aur yatharth ke svaroop par vicharoan ka vivechanatmak vishleshan haian.

jivan vritaant

nagarjun ki jivan katha ka aanrabhik vivaran chini bhasha mean upalabdh hai, jise qarib 405 ee. mean prasiddh bauddh anuvadak kumarajiv ne upalabdh karaya. yah any chini evan tibbati vrittaant se sahamat haian ki nagarjun dakshin bharat mean ek brahman parivar mean janme the. aitihasik roop se bachapan ki unaki kathaean vivadasprad haian, lekin yah sanket deti haian ki unake pas asadharan bauddhik kshamata thi tatha jab unhoanne mahayan bauddh dharm ke siddhaantoan, jo is samay poorvi eshiya mean prachalit haian, ke gahan arthoan ko samajha, tab unamean adhyatmik parivartan hua. kumarajiv ke vrittaant ke anusar, nagarjun dvara bauddh dharm ke kuchh mool vichar kuchh asantushti se sikhane ke bad ek 'mahanag bodhisatv' par jnan-prapti ke marg par agrasar ek pramukh nagaraj ne daya dikhaee tatha unhean atyant goodh mahayan shlokoan ke bare mean bataya. nagarjun ne kuchh hi samay mean inamean pravinata hasil ki tatha bharat mean saphalatapoorvak saty (dharm) ka prachar kiya aur kee virodhiyoan ko bauddhik-darshanik shastrarth mean parast kiya. anushrut vritaant yah bhi sanket dete haian ki vah kafi lanbi umr tak jie tatha isake bad unhoanne apane jivan ka aant karane ka nirnay liya. vibhinn vrittaant nagarjun ke vibhinn dharmik gunoan ka varnan karate haian tatha unake jivan ka kalaankan 500 se adhik varshoan ke dayare mean karate haian. isase yah sanket milata hai ki upalabdh sandarbh kee vyaktiyoan ke bare mean ho sakate haian tatha inamean kuchh kalpanik vrittaant bhi shamil hoange. phir bhi nagarjun ki jivani ke vibhinn tatvoan ki pushti etihasik samragri se hoti hai. vartaman vidvanh sanket dete haian ki nagarjun 50 ee. aur 280 ee. kisi avadhi mean rahe hoange. ek am ray ke mutabiq़, unaka kalaankan 150-250 ee. hai. kuchh puratatvik saboot : unake dvara satavahan vansh ke ek raja, sanbhavat: yajnashri (173-202) ko likha ek patr (suharillekh, ‘maitripoorn patr’) is dave ki pushti karata hai ki vah dakshin bharat mean rahate the.

mukhy bauddhachary

nagarjun madhyamik darshan ke pratishthapak aur mahayan bauddh darshan ke pramukh achary the. bhagavan buddh ne shashvat aur uchchhed, sath aur asath, bhav aur abhav in do antoan ke bich chalane ka upadesh diya tha. nagarjun ne tathagat dvara upadishth is madhyam marg ki darshanik vyakhya prastut ki aur bauddh parampara mean pratityasamutpad ke siddhaant ka darshanik vishleshan prastut kar jagath ko sapeksh, phalat: anutpann, ni:svabhav aur svabhav shoony batate hue shoonyata ke siddhaant ko shastriy drishti se prastut kiya. nagarjun ne jivan evan unaki tithi ke vishay mean kee prakar ke pravah aur mat prachalit haian. un matabhedoan ka vishad vivaran to yahaan sambhav nahian hai, kintu unake vishay mean lankavatarasootr, mahameghasootr, mahamerisootr aur majjushrimoolakalp mean bhavishyavaniyaan upalabdh hoti haian. sabhi praniyoan aur paramparaoan ki samiksha se jnat hota hai ki bharatiy parampara mean madhyamik darshan, raseshvar darshan, tantr tatha ayurved se sambandh nagarjun namadhari char achary hue. inamean prachinatam bauddh nagarjun hi the, jinaki tithi pray: eesavi san doosari shatabdi ke as pas mani gayi (146 – 217 ee.) hai.

prabhav evan rachanaean

nagarjun ka prabhav bauddh dharm ke madhyamik mat ke anuyayiyoan ke zariye jari raha. unaki darshanik sthitiyoan ki vivechanatmak p datal tatha upadeshatmak vyakhya ka adhyayan ab bhi kee poorvi eshiyaee matoan mean chini bauddh dharmashastr (ta-tsaang chiang) ke aang ke roop mean kiya jata hai. isi prakar tibbati bauddh dharmashastr ke aang ki tarah bastan-gyoor mean 17 madhyamika shodh prabandh haian. inamean se sabhi prabandhoan ka shrey nagarjun ko nahian diya aur paranparik taur par jinaka shrey unako diya jata hai, sanbhavat: ve bhi unhoanne nahian likhe haian.

do mool rachanaean, jo kafi had tak unaki haian, is samay sanskrit mean upalabdh haian; ve haian- moolamadhyamikakarika (madhyamika karika,’ madhyam marg ke mool siddhaant’) aur vigrahavyavartani (vad-vivad ka nivaran), doanno satta ki utpatti, jnan ke sadhan, tatha yatharth ke svaroop ke bare mean asaty vicharoan ka vivechanatmak vishleshan hai. jin tin mahattvapoorn, madhyamika rachanaoan ka shrey nagarjun ko diya jata hai ve vartaman mean keval chini bhasha mean upalabdh haian, ta-chih-too-lun (mahaprajnaparamita-shastr, 'prajna shodh prabandhoan ki mahanh parakashatha'), shi-choo-pi-pa-sha-lun (dashamoomi-vibhash-shastr, ’10 stariy granthoan ki abha'), tatha shin-erh-men-luk (dvadash-dvar {nikay} -shastr, '12 pravesh marg granth') nimnalikhit rachanaean keval tibbati dharmashastr mean milati haian tatha kee vidvanh inhean nagarjun ki rachanaean manate haian : rigs pa drag ka pahi tsig lehur vyas pa shes bya ba (yukti-shashtika, 'sanyojan par 60 chhand'), ton pa nid dun ku pahi tsig lehoor byas pa shes bya ba (shunyata-saptati, 'shoonyata par 70 chhand') aur shib bho nampar htag pa shes bya bahi mdo (vaidalaya-sootr, 'vaidalaya shreni ka pavitr granth').

madhyamik vishleshan ke shlokoan ke alava tibbati anushruti ne kee taantrik (jaduee) evan chikitsa rachanaoan ka shrey kisi 'nagarjun' ko diya hai. bad ki bharatiy rachanaoan mean nagarjun nam ke ek mahanh siddh ya taantrik ka zikr hai, jinhoanne taantrik acharan, yani chamatkari mantroan evan mandaloan ki madad se jaduee shaktiyaan prapt ki tatha niyantrit ahar aur aushadhi se astitv ki abhautikiy agat tak pahuanche. in kathaoan ke sath ek shaktishali kimiyagar ki kahani bhi sanbaddh hai, jinhoanne any upalabdhiyoan ke alava amarata ka amrit khoj nikala tha. thos aitihasik aank doan ke abhav tatha paraspar virodhi vrittaantoan doosari sadi ke is darshanik par lagoo nahian mana jata hai.

madhyamik darshanik ke jivan evan drishtikon ke bare mean kuchh janakari nagarjun ki rachanaoan se bhi mil sakati hai. unake vivechanatmak vishleshanatmak kavyoan aur unake upadeshatmak prabandh, patr evan shlok logoan ke sath viniyojan mean ‘anasakti’ (yani sabhi chijoan ki shoonyata ka bodh karana aur isalie unase nirlipt hona) ko vyavahar mean lane ke prati anek gahare sarokar ka sanket dete haian. durooh tark ke zariye, jaisa madhyamika karika mean hai, unhoanne astitv ke bare mean hiandoo evan bauddh drishtikonoan ki alochana ki haian. lekin unake adhikatar shastrarth sthaviravad aur sarvastivad ke bauddh matoan dvara prastativ astitv ki vyakhya ke prayas the. nagarjun ki sthiti praranbhik mahayan sahity ke prajnaparamita-sootr (prajna shlokoan ki parakashtha) se ghanishth roop se sanbaddh aur sanbhavat: nirbhar hai, jisamean 'shoony' ka vichar jnan ke marg par chalane valoan se lie mahattvapoorn tha aur madhyamika mat mean vishisht shabd ban gaya.

yah vichar batata hai ki astitv ka svaroop sanbandhatmak hai : koee atma nahian hai, kuchh nahian hai tatha isake sandarbh mean svatantr koee avadharana nahian hai; sabhi chize kisi se rikt haian tatha keval paristhiti ke sandarbh mean vidyaman haian. parivartanashil svaroopoan ke pichhe koee shashvat saty nahian hai; yahaan tak ki bina kisi bandhan ke nirvan (jnan-prapti) bhi astitv ke badalate svaroop se svatantr nahian hai. jin vyaktiyoan ne jnan mean poornata prapt kar li hai, unhean nirvan evan astitv ke parivartanashil pravah ka ek sath bauddh hota hai. yah poornata un doosari 'poornataoan' ko rupaantarit karati hai, jo bodhisatv (bhavi buddh) ke marg ke aang haian, jaise naitikata, sahanashilata evan dhyan. vivek ki parakashtha poornata ke lie prayasarat utsahi vyakti ko poornata ki asakti tak se mukti dila deti hai, us 'poornata' se, jisamean use kshan ke sanbandhatmak svaroop ka bodh nahian hota . at: vivek ko karuna se prithakh n karane vale nagarjun ke drishtikon se vidvatapoorn shastrarth mean hissa lena, buddh ki shikshaoan ki vyakhya likhana tatha shlokoan mean maya evan pi da se mukti ki prashansa karana param saty (dharm) anukool mane jate haian.

sattaees adhyayoan mean vibhakt aur 448 karikaoan mean nibaddh madhyamik karika ya madhyamak shastr nagarjun ki sarvadhik vidvattapoorn aur prasiddh rachana hai, jo sampoorn madhyamik prasthan ka adhar stambh hai. vigrahavyavartani mean nagarjun ke darshan ka praman paksh sphut hua hai. chatu:stav mean buddh ki stuti hai to ratnavali mean raja ke achar marg ka nirdesh aur bauddh darshan ke vastavik svaroop ka vivechan hai. pratityasamutpadahriday, shoonyatasaptati, yuktishashtika, upayahriday, bhavasankraantishastr, mahaprajnaparamitashastr aur vaidatyasootr nagarjun ki doosari asandigdh rachanayean haian, jinamean unake darshan ke vividh pakshoan ki abhiram abhivyakti huee hai.

nagarjun ka samay kal

• hrenasaang ke anusar ashvaghosh, nagarjun, aryadev aur kumaralabdh (kumaralat) samakalin the.
• rajatanragini aur taranath ke matanusar nagarjun kanishk ke kal mean paida hue the. nagarjun ke kal ke bare mean itane mat-matantar haian ki koee nishchit samay siddh kar pana atyant kathin hai, phir bhi ee.poo. pratham shatabdi se eesviy pratham-dvitiy shatabdi ke bich kahian unaka samay hona chahie. kumarajiv ne 405 ee. ke lagabhag chini bhasha mean nagarjun ki jivani ka anuvad kiya tha. ye dakshin bharat ke vidarbh pradesh mean brahman kul mean utpann hue the. ve jyotish, ayurved, darshan evan tantr adi vidyaoan mean atyant nipun the aur prasiddh siddh tantrik the.
• prajnaparamitasootroan ke adhar par unhoanne madhyamik darshan ka pravartan kiya tha. kaha jata hai ki unake kal mean prajnaparamitasootr jamboodvip mean anupalabdh the. unhoanne nagalok jakar unhean prapt kiya tatha un sootroan ke darshan paksh ko madhyamik darshan ke roop mean prastut kiya.
• astitv ka vishleshan darshanoan ka pramukh vishay raha hai. bharatavarsh mean isi ke vishleshan mean darshanoan ka abhootapoorv vikas hua hai. upanishad-dhara mean achary shankar ka advait vedant tatha bauddh-dhara mean achary nagarjun ka shoonyadvayavad shikharayaman hai. paraspar ke vad-vivad ne in donoan dharaoan ke darshanoan ko utkarsh ki parakashtha tak pahuanchaya hai. yadyapi achary shankar ka kal nagarjun se bahut bad ka hai, phir bhi nagarjun ke samay aupanishadik dhara ke astitv ka apalap nahian kiya ja sakata, kintu usaki vyakhya achary shankar ki vyakhya se nishchit hi bhinn rahi hogi. achary nagarjun ke avirbhav ke bad bharatiy darshanik chintan mean naya mo d aya. usamean nee gati evan prakharata ka pradurbhav hua. vastut: nagarjun ke bad hi bharatavarsh mean yatharth darshanik chintan prarambh hua. nagarjun ne jo mat sthapit kiya, usaka pray: sabhi bauddh-bauddhetar darshanoan par vyapak prabhav p da aur usi ke khandan-mandan mean any darshanoan ne apane ko charitarth kiya.
• nagarjun ke matanusar vastu ki paramarthat: satta ka ek 'shashvat ant' hai tatha vyavaharat: asatta doosara 'uchchhed ant' hai. in donoan antoan ka parihas kar ve apana anootha madhyam marg prakashit karate haian. unake anusar paramarthat: 'bhav' nahian hai tatha vyavaharat: ya sanvrittit: 'abhav' bhi nahian hai. yahi nagarjun ka madhyam marg ya madhyamik darshan hai. is madhyam marg ki vyavastha unhoanne any bauddhoan ki bhaanti pratityasamutpad ki apani vishisht vyakhya ke adhar par ki hai. ve 'pratity' shabd dvara shashvat ant ka tatha 'samutpad' shabd dvara uchchhed ant ka parihas karate haian aur shoonyatadarshan ki sthapana karate haian.

pramukh granth

nagarjun ke nam par anek granth upalabdh hote haian, kintu unamean

1. moolamadhyamikakarika
2. vigrahavyavartani
3. yuktishashtika
4. shoonyatasaptati
5. ratnavali
6. vaidalyasootr

inamean moolamadhyamikakarika sharir sthaniy hai tatha any granth usi ke avayav ya poorak ke roop mean mane jate haian. kaha jata hai ki unhoanne moolamadhyamikakarika par 'akutobhaya' nam ki vritti likhi thi, kintu any sakshyoan ke prakash mean ane par ab yah mat vidvanoan mean many nahian hai. isake atirikt suhrillekh evan sootrasamuchchay adi bhi unaki kritiyaan haian.

• bharatiy bauddh acharyoan ka kritiyoan ka tibbat ke 'tan-gyur' namak sangrah mean sankalan kiya gaya hai.

darshanik vichar

nagarjun ka sampoorn madhyamik darshan prajnaparamitaoan mean pratipadit dharmanairatmy aur pudgal nairatmy padarthoan ya dharmoan ki ni:svabhavata, dharmata, dharm dhatu, bhootakoti ityadi padoan se sanketit shoonyata, hetu pratyay sapeksh karanata ke siddhaant pratityasamutpad aur doosare sahayan siddhaantoan ki darshanik drishti se ki mahayan gayi vyakhya par adhrit hai. unhoanne prajnaparamitaoan mean pratipadit in siddhaantoan ka shastriy drishti se, kramabaddh aur tarkik vidhi se vishleshan kar unhean ek abhinav riti se prastut kiya hai.

shoonyata ka siddhaant

shoonyata nagarjun ke darshan ka adharabhoot siddhaant hai. samanyat: shoony se asath ya abhav ka arth liya jata hai. is prakar lok vyavahar mean shoonyavad ka prasiddh arth hai sakal satta ka nishedh ya abhav. usi sadharan arth ko grahan karane ke karan shoonyavad 'sarvavainashikavad' kaha gaya hai. parantu nagarjun shoony se ni:svabhav ya svabhavashoony ka arth lete hue shoony ke sasvabhav moolak abhav ke arth ka spasht pratishedh karate haian. (dr. madhyamakashastr, aryasatyapariksha). unaki spasht ukti hai :-

astiti shashvatagraho nastotyuchchhed darshanamh.
tasmadastitv nastitve nashriyet vichakshan:..

arthath asti se shashvatavad ka aur nasti se uchchhedavad ka parigrah hota hai. atev buddhiman asti aur nasti in ubhay antoan ka ashrayan nahian karate. madhyamik nay mean kisi bhi padarth ya dharm ka svaroop nirnay karane ke lie sath (bhav), asath (abhav), sadasath (bhavabhav, ubhay) aur n sath, n sadasath (anubhay, n bhav, n abhav) in char kotiyoan ka prayog sambhav hai, kintu tatv in char kotiyoan se pare, vani ke dvara avarny buddhi ka avishay aur pratyatmavedy hai aryadev ki in vishay mean spasht ukti hai-

n sannasann sadasann chapyanubhayatmakamh.
chatushkotivinirmuktan tattvan madhyamika vidu:..

shoonyata ka arth vyavahar aur paramarth in do drishtiyoan se bodhy hai. kyoanki vyavahar ke bina paramarth ka bodh nahian hota aur paramarth ki prapti ke bina nirvan bhi samadhigamy nahian hota. vyavahar drishti se shoonyata ka arth hai svabhav shoonyata ya ni:svabhavata. sansar ke sabhi dharm hetu pratyay janit yani pratityasumatpann haian. jin hetu pratyayoan se padarth utpann hote haian, unake n rahane par unaka nirodh hota hai. at: padarth sasvabhav svatantr roop se sthit nahian mane ja sakate. vyavahar ki drishti se shoonyata ka yahi ni:svabhavatamoolak arth jnay hai. is drishti se pratityasamutpad bhi shoonyata ka hi paryay hai. is drishti se nagarjun ki yah ukti bhi vicharaniy hai ki shoonyata sabhi drishtiyoan ka ni:saran hai, kyoanki tatv kisi bhi drishti, vad ya ant ka vishay nahian ban sakata.

vyavaharamanashrity paramarthi n deshyate.
paramarthamanagamy nirvanan nadhigamyate..

hetut: sambhavo yasy sthitirn pratyayairvina.
vigam: pratyayatravath soastityavagat: kathamh..

shoonyata sarvadrishtinaan prokta ni:saranan jinai:.
yeshaan tu shoonyata drishtistanasadhyanh babhashire..

paramarth drishti se shoonyata ka arth prapavyashoonyata hai. sanvritti ya vyavahar ki drishti se shoonyata pratinchasamutpad hai, kintu paramarth drishti se shoonyata ka arth hai nirvikalp tattv jo vani ke abhilapoan ka avishay, paropadesh se agamy, advay (anana) tattv hai. yah anakshar, shant (svabhavarahit) aur prapanchoan ka avishay hai, jahaan buddhi ki samast kotiyaan shant ho jaean, jo sarvavidh prapanch se shoony aur asprisht, advay, vishuddh, jnan roop ho, vahi tattv hai. nagarjun kahate haian :-

aparapratyayan shantan prapanchachair prapanchitamh.
nirvikalpam nanarth me tattattvasy lakshanamh..

is drishti se sansar (pratityasamutpann dharmadi) aur nirvan mean kianchitamatr bhi bhed nahian hai. jo vyavahar drishti se shoony, pratityasamutpad ya sansar hai, vahi paramarth drishti se nirvan kaha jata hai. jo pratiti aur upadan ki drishti se avagaman roopi sansar hai, vahi apratiti aur anupadan ki drishti se nirvan hai. lsansar aur nirvan donoan ka svabhav niyat nahian kiya ja sakata. isilie donoan ek kotik (yani ni:svabhav) haian. isi drishti se nirvan ko ashtasahasrika prajnaparamita mean mayopam bhi kaha gaya hai. yah shanka ho sakati hai ki yadi sab kuchh shoony hai, n kisi vastu ka (svabhavat:) utpad hota hai aur n hi nirodh ya prahan, to kisake prahan ya nirodh se nirvan hota hai. is par nagarjun ka kathan hai ki nirvan n to prahan (nasht) hota hai aur n hi prapt (asanprapt) n usaka uchchhed hota hai, n vah shashvat hi hai, usaka nirodh hota hai aur vah n to utpann hota hai aur n niruddh.

aprahinamasampraptamanuchchhinnamashashvatamh.
aniruddhamanutpannametannirvanamuchyate..

aisa nirvan bhav roop nahian kaha ja sakata, kyoanki bhav roop manane par nirvan ko upadan yukt (sopadan, upaday) manana p dega. yadi nirvan bhav roop nahian hai to use abhav roop bhi nahian mana ja sakata, kyoanki abhav bhav sapeksh hota hai. vah ubhay roop (bhavabhav roop) bhi nahian mana ja sakata, kyoanki ekatr bhav aur abhav ki sthiti svikar nahian ki ja sakati. nirvan anupaday hai. yadi use bhav ya abhav (ya ubhay ya anubhay) roop mana jayega to vah saansarik dharmoan ki bhaanti hi utpatti nirodh sapeksh ho jayega. utpatti, nirodh ka sapeksh kram hi sansar kaha jata hai. usi ki nirapeksh roopen apravritti nirvan hai. sansar aur nirvan mean kisi prakar ka bhed nahian hai. paramarth ashabd, nirvikalp aur pratyatmavedy hai. nirvan bhi pray: usi prakar ka hai. vastut: bhagavan tathagat ne shabdash: kisi bhi dharm ka (paramarthat: shabdoan ke dvara) upadesh nahian diya hai, kyoanki paramarth sabhi prakar ke upalambhoan aur prapanchoan ka avishay hai :-

sarvopalambhopasham: prapanchopasham: shiv:.
n kvachith kasyachith kashchidarmo buddhen deshita..

nagarjun ne bauddh paramarth vichar ko praudh aur samunnat roop pradan kiya hai. isamean unhoanne jis tark paddhati ka ashray liya hai, vah unaka poorvavarti vichar dharaoan ke samikshan aur chatushkotik prasangapadan ki riti par ashrit hai. nagarjun ne vigrah vyavartani mean ni:svabhavata ke siddhaant ka parigrah kar pramanoan ko bhi ni:svabhav manate hue parimarthat: unaki svabhavik satta asvikar ki hai. praman unake mat mean agni ke saman hai. unaki svabhavat: satta n svat:, n parat:, n ubhayat aur n anubhavat: hi siddh hoti hai. vastut: madhyamik ka koee paksh nahian hai. doosare vadi ke paksh ka niras karana hi madhyamik ka lakshy hai. aisa karake vah sasvabhavavad aur drishtivad ka nirasan karata hai. doosari or nagarjun pratipadit madhyamik darshan mean bhavaroop mean kisi siddhaant ka pratipadan nahian kiya gaya hai. keval nishedh pradhan tark paddhati se nagarjun paramat ka nirasan karate haian. madhyamik ka koee paksh nahian hai. isilie usake nirasan ka prashn bhi nahian upasthit hota. yadyapi nagarjun paramarthat: praman ko ni:svabhav manate haian, kintu madhyamik mat mean vyavahar dasha mean pratyaksh aur anuman in do pramanoan ka astitv svikar kiya gaya hai.

isi prakar bauddh vad ke itihas mean jahaan nagarjun ek aur mahayan darshan ke pratishthapak, prajnaparamita granthoan ke uddharakarta tatha tikakar aur madhyamik darshan ke pratishthapak haian, vahian doosari or ve ni:svabhavata ya shoonyata ke siddhaant ke pratishthapak aur bauddh parampara mean chatushkotik tark paddhati ko pusht svaroop pradan karane vale bhi haian. in sabhi drishtiyoan se unaka bauddh darshan ke kshetr mean yogadan parimey hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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sanbandhit lekh

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