k. sankarnarayan & parineeta deshpande - ashvaghosha and nirvana

7/28/2019 K. Sankarnarayan & Parineeta Deshpande - Ashvaghosha and Nirvana

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Avaghoa and Nirva

Prof. Mrs. K. Sankarnarayan & Dr. Mrs. Parineeta DeshpandeK.J. Somaiya Center for Buddhist Studies, Mumbai, India

IntroductionThe purpose of this paper is to study the notion of nirvana and the path leading to

it, as depicted in Saundarnanda,1 an eighteen canto epic by thegreat Buddhist Sanskritpoet Avaghoa (1st century A.D.)2, which is available only in Sanskrit. This particular

work is vivid and elaborate in its philosophical treatment because it has a large scope of

six cantos for that purpose. The poem depicts Nandas (the Buddhas half-brother)

conversion to Buddhism and his journey from passion to salvation which was a real

challenge to the Lord Buddha. While depicting Nandas attainment ofEnlightenment, the

poet has emphasized more on the applied aspect and has given a complete and coherentpicture of the Buddhist faith during his age which marks the period of transition in the

development of Buddhist thought.

Which School does Avaghoa Follow?Avaghoa was a follower of Theravda, certainly.3 However, Hirakawa opines

that Avaghoa shows close connections with the Sarvstivda school4, but he has also

been connected with the Bahurutya, Sautrntika and Yogcra traditions5 , and thus

cannot be said to belong to any single school. Further Hirakawa 6 comments that his

Buddhacarita also does not have any clear doctrinal affiliation. However, inSaundarnanda the treatment of the theme indicates the poets tendencies to unify theBuddhist philosophical trends prevailing at that particular epoch.

In Buddhacarita7, Siddhartha has advised: to pursue only the northern directionfor the sake of the highest Dharma and told, it would not be fitting for the wise to move

even a single step towards the south. The reference also serves to record the emerging

trends in the field of Buddhist thought based on regional affiliation and influences. So,

which school of philosophy flourished in the north when Avaghoa wrote? Sarvstivda,

an offshoot of early Theravda, mostly flourished in the north. It is said that in order to

maintain its view, in struggle with other rival schools, the early Sarvstivdins retired first

to Mathur and then to Kashmir which became the principle seat of the school. Here its

doctrine was taught in purity and becoming popular developed the literary tradition.8

It is to be noted that Kanishkas support for the Sarvstivdin school is clearlymanifested in the inscription found in the great stpa of Kanishka9. According to B. C.

1 Johnston, E.H. The Saundarnanda of Avaghoa, Delhi : Motilal Banarasidass, rpt.19752 Vide Johnston, E.H. The Buddhacarita or Acts of The Buddha . Delhi: Motilal Banarasidass, 1992, Intro. pp. xiii ff3 Johnston, E.H. Introduction toBuddhacarita, ii.p. xxiv4 Dutta, N.Buddhist Sects in India Delhi: Motilal Banarasidass, 1978,p 134. Chinese tradition also associates him withthis school, vide for this, Watters, T. On Yuan Chwangs Travels in India (A.D. 629-645) vol. II, p. 270-71.5 Vide Johnston, E.H. The Buddhacarita or Acts of The Buddha. Delhi: Motilal Banarasidass, 1992, Intro. pp. xxiv ff:The author opines that the poet belonged to the Bahurutya or an adherent of the school from which Bahurutyaissued.6 Hirakawa, Akira.A History of Indian Buddhism: From Sakyamuni to Early Mahayana, (tr. & ed.) Paul Groner, Delhi:Motilal Banarasidass, 1998. p. 263

7Buddhacarita, VII.418Op. citp.126ff.9 Hjirakawa, op. cit. pp.234 -235


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birth by ethical practices (la), meditation (samdhi) and insight (praj). ThroughoutSaundarnanda, nirva is described as the destruction of attachment (rga)24,hatred(dvea), and delusion (moha), of desire (t), impressions (saskra), and firm grasp ofwrong views (updna), of afflictions (samkleas), and of desire for existence (bhava),

birth (jti), old age, death (jarmaraa), and thus of misery (dukkha).25 In describing the

positive aspect of nirva, the poet states that it is a condition which is very happy(mahatsukham)26, imperishable (acyuta)27, tranquil (nta)28. The ethical conception ofnirva appealed to Avaghoa so much that he gives its characteristic features by using afew synonyms and many poetical words, emphasizing one or the other phase of this many

sided conception such as: nirodha29 (cessation of passions), nirvti30 (Pli: nibbuti -cooling, allayment, peace and happiness), vimukti 31 (deliverance, emancipation),vimoka 32 (dissociation from the worldly things, arhatship), nirmoka 33 (completeliberation, release from recurring births), praama34(calm),nta35 (peaceful), kema(safe), naihika (final), santana (eternal) 36 , iva 37 (holy), t-virga (detachmentfrom craving), amtapada38(the state of immortality) paramanti39 (highest peace). Theexegesis of all these terms can be reconciled as nirva in the early Theravda tradition.

Nirva(Nirvti)as Extinction of fire and state of BlissThe term nirva has been derived variously by the etymologists40 and our object

is to see how Avaghoa uses it. It is very interesting to note that the poet uses the term

nirvti41in the sense of emancipation/ extinctioninstead ofnirva, however both meanthe same. It is clear enough that he derives the term from the root: nir+ v, meaning theextinguishing of fire which indicates the then prevailing Buddhist conception of the term.

The Pali grammarians exposit the word nibbna as composed ofnir-v-a. The prefix nirstands out for out, while the root v stands for to blow or to go out. And the lasta is the suffix which renders a meaning analogous to becomingextinct. The blowingout or extinction is contextually referred to as extinction of craving (tah) and clinging(updna). The Buddhas foremost disciple Sariputta confirms plainly the attainment ofthis nibbanic state in this way: Nibbna, nibbna they say. But, what, friend, is thisnibbna? Extinction of desires, extinction of hatred, extinction of delusion that, friend,is called nibbna.42

24 Cf. Sayuttanikya IV.251;also Suttanipta v. 1086; Saundarnanda XVII.6525 Cf. Sayuttanikya .II. 117; Suttanipta v.467;Saundarnanda XVI.2726 IbidXVI.6527 Ibid XVI.2728 Cf. Dhammapada (ed.&tr.) Radhakrishnan, S., Delhi: Oxford Press, 1977, vs.202, 203; Saundarnanda XVII.72;XVIII. 32,5629 Cf. Sayuttanikya II.117; Saundarnanda XVI.2630 The theras and the theris are often found exclaiming, stibhuto mhi nibbuto. Theragth vs.79,298,702;Thergth vs. 15,16; Suttanipta vs.1091-94; Saundarnanda XVI.2931 Cf. Sayuttanikya II.124;Ibid XVII.67;Buddhacarita XIV.97.32Saundarnanda XVII.1233 IbidV.15;VIII.62; XIII.16,2234 IbidXVI.4c35 Ibid XVI.2736 Cf Itivuttaka (tr) Woodward, F.L., Pali Text Society, London, 2003,27; also Suttanipta v. 453; SaundarnandaXVI.2737Saundarnandaop.cit.V.46.38 Ibid XIII.10;XIV. 42-4439 IbidXVII.7040 Vide Rhys Davids T.W. and William Stede.Pali-English Dictionary, Delhi: Motilal Banarasidass, 1993, p.362ff...41 M. MonierWilliams, SanskritEnglish Dictionary, p.55842Sayuttanikya IV.251refers to dying out, meaning dying out in the heart ,the fires of the three cardinal sins:sensuality, ill-will and stupidity (rga, dosa, moha). Here it is clearly pointed out that nibbana is rgakkhaya,dosakkhaya and mohakkhaya.


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Nirva as extinction of fire is explained and repeated in Pali canonical literature byusing the simile of a flame43. In Ratana Sutta it has been said, The wise who havedestroyed their seeds of existence and whose desires do not increase, go out like a lamp,

nibbanti dhr yathyampadpo.44Avaghoa has also applied the simile of flame of a lamp to explain nirvti

(salvation), Just as a lamp extinguishes forever at the exhaustion of the oil and does notgo back to earth, sky or any other quarter, so does a saint, who has reached nirvti doesnot depart to any of the quartersbut attains peace.45

The simile of extinction of flame may indicate the passing from a visible state into

a state that cannot be defined. Yet it exists. The going out of fire is not by blowing into it,

but due to depriving it of further fuel. The consuming fire of passion, of craving which

results in round of birth (samsra) has to be extinguished. Nanda realized nirvti(salvation) from within by destroying passion for woman. That is why in the text it is

compared to the fire going out, rather than to fire being put out. The result of quenching

fire is coolness which is expressed in the words of Nanda thus: itm hdamivvatrah. 46 (As if I have descended into the pond of coolness.) His attitudinal

behavior pattern brought about by craving and clinging ceased. While describing Nandaafter the attainment ofnirva, Avaghoa says that he was now free from all desires, allexpectations; he was no more troubled by hope, fear, grief, conceit or passion. Outwardly

the same, though he was a thoroughly changed person from within. 47

Nirvaas the cessation of Birth and death cycleThe Buddha tells Nanda, This is the stage in which there is neither birth, old age,

death, disease, nor contact with what is disagreeable, neither failure of wishes nor

separation from the agreeable, which is peaceful, final and imperishable.48 Such stage

can be reached only with a mind in equipoise. This is based on the canonical authority49

where it has been said that the end of birth and death is nibbna. That is, when craving(tah) and clinging (updna) are made to extinct orblown out, the desire to re-arise ismade to extinct or blown out as well, amounting to destruction of rebirth. The

Suttanipta 50 notes this point in this way: the end of old age and death.(jarmaccuparikkhayam); further the point is strengthened thus: I call it quenching, thecomplete destruction of old age and death. It has been advised in Buddhacarita51 thatannihilation of birth destroys old age and death and annihilation of birth can be attained

by destroying the desire to be born (bhava-tah) Thus, the chain of suffering asobserved by the poet is as follows: Suffering in life is due to birth which is due to our

desire to be born, which is due to our clinging to passion hence the mendicants first aim

should be destruction of the passion by destruction of latent tendencies.52

Avaghoa has dedicated the entire canto-XVI of Saundarnanda for theexposition the Four Noble Truths and hence named as rya-satya-vykhynawhich is apoetical expression and expansion of the original Dhamma-cakka-pavattana Sutta.53

43Majjhimanikya I, Pali Text Society, 1997-2000, p.487; Suttanipta, (ed). Bapat, P.V., Delhi: Sri Satguru Pub., 1990,v.106144Suttanipta, v.23545Saundarnanda XVI.28.46 IbidXVII.66.This is exactly based on Suttanipta v.467 where the same simile occurs.47 IbidXII. 61.48Saundarnanda XVI.2749Samyuttanikya II.11750Suttanipta, v.109451Buddhacarita, XIV. 8052SaundarnandaXVI.2453Mahvagga, Sacred books of East (XII), 1974, I.6.17.


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Referring to them he says, This is suffering which is constant and akin to trouble; This is

the cause of suffering, akin to starting it; this is cessation of suffering, akin to walking

away. And this, akin to a refuge, is a peaceable path.54 This is the traditional fourfold

exposition by the poet, that hardly advances in thought beyond the canonical texts of

early Buddhism.

Synthesis of Sarvstivda Abhidharma Terms

It is clear from the above discussion that Avaghoa s presentation ofnirva is incomplete agreement with the trend of the Buddhas teaching as in the earlier sources

which aims at the attainment of arhatship as the final goal of religious effort. Though

Avaghoa does not show his adherence to any particular school of Buddhism explicitly,

the Sarvstivdin terms occur in his kvya to a considerable measure. Though we have noright to expect in the poet an account of the philosophical subtleties distinguishing one

sect from the other, it will be shown here that there is in his kvyas a historical synthesisof the Sarvstivda Abhidharma terms which are found fully developed in the later

Sarvstivda Abhidharma literature.55

Avaghoas period is noted for transition of Theravda school into that ofMahyna on the one hand and on the other hand, Sarvstivda was steadily on the

increase in the north. When the poet flourished, it seems that, the Sarvstivda

speculations were gradually developing and becoming popular as compared to all other

sects.56 We also know that besides the Theravda, among the traditional schools of earlyBuddhism, Sarvstivda is the only school which has an Abhidharmapaka consisting ofseven treatises. Its doctrinal viewpoints must have been taking shape at the time of

Avaghoa. Though Vasubandhu quotes the view of knotty dogmatic point in the bhyaon krik57 neither he or Yaomitra the commentator, gives the authors name.58 Certainlyif Avaghoa had been a leading light of the Sarvstivdin, they would have hastened to

claim the support of his authority.59

Dr. N. Dutta refers to an inscription on the Asoka pillar at Sarnath, mentioning

the name ofAvaghoa, was probably dedicated to Sarvstivdins, which appellation was

unfortunately obliterated.60 Though the poet does not refer to any of the metaphysical

speculation of the Sarvstivda Abhidharma, the terms used by the poet such asskandas,hetu-parikaya, anuaya, pratisamkhy- nirodha, vimuktimrga, tmraya andbhyraya, raddh-adhivimukta and the predominance of praj smack ofSarvstivdin ideas 61 none the less. These Sarvstivdin terms which are mentioned,

without mentioning the name of the school may indicate that probably during his period

the special principles of Sarvstivda were existing and could have been popular as

Buddhist philosophical terms.

The poet accepts the early Buddhist conception of the individual as consisting ofthe fiveskandas, yet, describes them as, as one sees fire to be hot in the present, so it hasbeen hot in the past and will be so in future; similarly as one seesskandas to be sufferingin the present, so they have been suffering in the past and will be in future. This

description makes his Sarvstivda doctrinal position very clear. The Sarvstivdins

maintain the existence of the skandas in their abstract forms at all times, whether in the

54Saundarnanda, XVI.455 Dutt, N.Buddhist Sects in India, Delhi: Motilal Banarasidass,1978,p.142ff56 Dutt, N., Op .cit, p.129ff57Abhidharmakoabhsya, iv.8658 E.H. Johnston, op. cit., Introduction, p. xxvi

59 Ibid. p. xxvi60 N. Dutta, op. cit., p 13461 Vide, for details, Dhammajoti, K.L. Sarvstivda Abhidharma, Hong Kong: University of Hong Kong, 2009.


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past, present or future. Their contention is that the things constituted out of theskandas ata particular time are subject to disintegration but not the skandas themselves, whichalways exist in their abstract state.62

Nanda realized the body to be impermanent (anitya), empty (nya), devoid ofindividuality (nirtmaka) and liable to suffering (dukkha)63 the fundamental creed of

Buddhism, acceptable to Sarvstivdins. The poet also gives the exegesis of these terms.Dr B.C. Law brings to our attention that the theory ofnya was evolved in the minds ofthe teachers long before its development in the later period by Nagrjuna.64 It stands to

reason that philosophical ideas and doctrines do not spring up unexpectedly, but grow out

of old ideas which can be traced.

In Saundarnanda (XVI.25, 26) the Buddha tells Nanda, Eradicate desires if youwould wish to be free from suffering, for an effect is abolished by abolishing the cause.

The abolition of sufferings precedes from exhaustion of the cause (hetu-parikaya).Therefore witness yourself, the holy, peaceful element, the refuge which is free from the

passion of desire, the salvation (nirodha)which is eternal, unassailable and holy.This hetu is primarily made up of rga, dosa and moha and according to their

proportion, an individual acts which determine his rebirth. In the nikyas these three arecalled the akusalamlni65, the roots of evil and the practitioner is released from rebirth

by their disappearance. Avaghoa, instead of using the term roots, prefers to use the

Abhidharmic term hetu-parikaya. The doctrine of causality is of central importance forSarvstivda . Avaghoa uses the term Nirodha as a synonym ofNirvana66 (which alsomeans the exhaustion of cause (hetuparikayapaticca-samuppda - series consisting oftwelve linked formulae - dvdasanidna in the order of both anuloma and pratiloma).Actually the core Buddhist philosophy ofpaticca-samuppda refersto series of cause andeffect as dependent origination for which the Savstivda metaphysicians made a

distinction between hetu andpaccaya and not in the sense ofkraa-krya.67Though the term nirodha is enumerated as the second Noble Truth in the early

Theravda tradition, Avaghoa uses the termpratisakhyna68, which corresponds againto the daranamrga of Abhidharma. In Sarvstivda, the better known term nirva issynonymous withpratisakhy-nirodha cessation through deliberation or discriminativeeffort.).69

The beginning of the BjaTheoryAvaghoa often quotes the example of seed-sprout relationship to explain his

viewpoint. This allusion may be taken as an elementary or less developed form of bjatheory which was developed further in the Sarvstivda tradition. 70 The Buddha

repeatedly tells Nanda that passions or desires in many forms are the seeds of re-birth. In

the Tibetan version ofBuddhacarita, it is said that Just as the shoot is produced from theseed, and yet the shoot is not to be identified with the seed, nor can either of them existwithout the other, on such wise is the body and the interaction of the senses and the

62 Dutt, N., Op. cit.p149ff.63 Ibid.XVII.17-20,64 Vide his bookAsvaghosa,p.5565Majjhima nikya III.22066Saundarnanda xvi .2667 David J. Kalupahana, A Source Book of Early Buddhist Philosophy, p.468 Ibid XV.4a,69Shastri , Swami Dwarikadasa, (ed) Abhidharma-kosa-bhsya of carya Vasubandhu, Varanasi: Baudha Bharati

Series, 1998,I.670 Vide, for details, Dhammajoti, K. L. Abhidharma Doctrines and Controversies on Perception, HKU: CBSPublication Series, Hong Kong, 2007, pp.15-18, 21, 26,77-99.


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consciousness.71 The poet here indicates that just as spout and seed are neither identical

nor different, likewise is the relation of passions and the birth of a sentient being.

In most human beings there remains a latent tendency towards passions (anuaya)like fire covered by ashes. Hence Nanda is advised to appease it through cultivation, like

fire through water. For those desires proceed again from that anuaya like the sprouts

from the seed. On account of its destruction, those desires would exist no more like inabsence of seed the sprout will not exist.72

Avaghoas term nirmoka used as synonym of nirva, expounds the need ofpurity of mind. Nandas mind was susceptible only to external conditions. Finding the

seed of complete deliverance (nirmoka) in Nanda, but knowledge (jna) weak in him,the Buddha tries to awaken him73He explains, As defilements (samkleas) are of twotypes, the means of purification is also of two types:

tmraya: in which internal impulse is strong and self-dependent. Salvation can beattained immediately on receiving stimulation (ghaitamtra eva).

bhyraya or parraya: external condition is that in which understanding ofexternal conditions is strong. In this, salvation is attained with difficulty and only bydependence on another.74

Thus the poet records the two categories of religious aspirants; tmraya arethose who attain salvation of themselves by virtue (hetu) of the working within them and

parraya are those who can act in reliance on others. The Buddha falls in the firstcategory, Nanda in the second. For a person like Nanda who is pratyaya-neya-cet75afirm hold on faith is an absolute pre-requisite to salvation. Speaking of the faith in

Dharma and its results the Buddha says, The faith of one whose doctrinal sight is dim

and resolution is weak, is unreliable or it does not work to the desired end. Faith becomes

firm with the realization of real truth and the restrain of the senses gives the sight of truth.

The tree of faith of such a man becomes the vehicle of further advance. 76

That is why before Nanda treads on that path, he is advised by the Buddha to

foster faith (raddh) in the Supreme Law first,77 forthe Law grows with faith as a treegrows with its roots.78 Faith is the hand which grasps holy Law, as a hand takes the

gift.raddh is most important faculty as it gives steadfastness which gives strength. Itis the chief agent in production of the Law.79Avaghoasraddhis the first of the fivebalas of Buddhism80 which represent the natural order in the attainment of arhatship.Thus, it is quite clear that raddhappears to be not simply believing on authority, buthas reference also to heartfelt enthusiasm for a cause. By recording the two types of

arhats, the poet rejects the view that all arhats fall in the second category and that all

arhats are considered to be imperfect and fallible as held by the Mahsaghikas81

andsuggests his close connections with the Sarvstivda Abhidharma system which

differentiate betweenraddh-adhivimukta andDi-prpta. 82 The closing verses of 16th

71 Johnston, E. H. The Buddhacarita or Acts of the Buddha. Delhi: Motilal Banarasidass, 1992, part III p23.72Saundarnanda XV.5-6.73 Ibid.V.15.74 Ibid 16,1775 Ibid 18a76 Ibid XVII.42,4377Saundarnanda XII.31,36.78 IbidXII.41. Cf. Sayuttanikya I.172, wheresraddh is likened to a seed.79 Ibid XII.40; vs.33-43 contains eulogy ofsraddh.80 The usual list of theBalas issaddh, viriya, sati, samdhi andpa. Sayuttanikya V.202-3; V.223-2481 Warder, A.K.,Indian Buddhism, Delhi: Motilal Banarasidass,2000, p.27782 Paussin (ed& tr).Abhidharmakosabhasya of Vasubandhu, 4 vols, English tr. Leo M. Pruden, Berkeley: Asian


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canto 83 are devoted to vrya, (striving) stressing on its necessity in attainment ofarhatship, indicating that faith must be followed by striving. In the next canto84 it is

narrated that Nanda achieved arhatship by means of both, the Buddhas instruction and

his own valor (svena ca vikramea) The importance ofraddhs and vrya, two vitalpoints of Buddhist doctrine are stressed by Avaghoa in the process of Nandas

metamorphosis, from a love-lorn husband to an enlightened sage.Nanda is raddhnusri, the one whose practice is based on faith.From the time

the practitioner becomes a stream-entrant until he becomes an arhat, he is called araddh-adhivimukta.Thus the poets notion ofnirva is influenced by the tradition ofthe earlyTheravdaand Sarvstivda.

The Path ofnirva: psychical aspectWhen the Buddha found Nanda thoroughly fortified by faith, he asked him to train

his body by the discipline ofsila and next his mind by (smti)85constant awareness of theprocess of his thoughts.86 Then he has been advised to give himself to yoga, afterselecting the subjects which help in overcoming the roots of evil 87

Then Nanda is told to concentrate his mind for concentration of mind repels thevices.88 Supreme Truth comes only to the stable mind and intuitive wisdom (praj)completely cuts away faults. Thus, Avaghoa attaches more importance topraj, whenhe says, The intuitive wisdom completely cuts away the faults like a river in the rainy

season destroys the trees on its bank and they (faults) cease to grow like trees burnt by the

fire of the thunderbolt which strikes them.89 This development of importance ofpraj isindicative of the emergence of the Sarvstivda speculative aspect during the period of

the poet.

Avaghoa has dealt with the psychical aspect ofnirvaby emphasizing on yoga(contemplation). He compares the mind of a yogi who aspires to salvation (vimoka), to astrong city wherein, the ways of knowledge, his administration of justice, the virtues his

allies, the vices his enemies and salvation the land for whose conquest he strives.90

In 17th canto we are told that coaxed by the Buddhas exhortation, Nanda entered the path

of salvation and began to practice yoga in the forest. Despite the zeal of his mind and hisincreased volition, Nanda had to fight with passionate feelings and other evil thoughts

which disturbed his mind.

The four trances and the fruit (the stages of spiritual progress)Then by shaking off entirely the theory of existence of the self, by becoming free

from the doubt of the four truths and by taking the true view of the discipline to be

followed, he reached the first fruit of law.91 Nanda reaching the first stage of the fruit of

law, rid himself of hesitation in practice of Law and by disconnection from section of thevices, he suppressed kma which gave him extreme joy.92

Humanity Press, 1988, Vol. III, p.953, 955.83Saundarananda. 92-9884 Ibid.XVII.6285Saundarnanda XIV.38-45;86 The necessity of constant mindfulness is expressly mentioned in the nikyas. Aguttara nikya V.30; Sayuttanikya I.33, 44.;V.218; It is mentioned in close connection with Samdhi, and reached its perfection in the fourth jhna,smti andsamdhi are included in the Noble Eightfold path.87 Ibid.XVI.52.88 Ibid.XIII.35.89 Ibid XVI.36

90 IbidXVII.1291 Ibid.XVII.2792 Ibid XVII.28-30


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The suppression of vices made him fearless of death or the realm of misery.93

Then, in due course, he produced the Second Fruit 94 in which initial and sustained

reflections are absent, which is calm, free from the intentness of mind, is born of

concentration, and had ecstasy, bliss and inward happiness. With firmness and patience

Nanda struck down hatred, wrath and malevolence and cut down the roots of evil (lobha,

dvea and moha). Thus having overcome these foes, he reached byyoga, the fruit of notbeing subject to rebirth and reached the door ofnirva.95

Then he undertook the four meditation process, abandoning each level of

meditation for a progressively higher one, as he found subtle faults in it.96Dhyna servesa cathartic function of rendering the mind pure and receptive which is covered over with

impurities and is unsteady. The object of dhynas is to bring the mind into such a statethat it will be above worldly pleasures and pain. It can be effected by dissociating the

mind completely from all worldly matters which is achieved by means of trances. While

in the third trance, Nanda realized that the highest stage is tranquil and not subject to

alteration. 97 (For, where there is alteration, there is suffering.) Then abandoning all

alterations of mind, he entered the fourth trance and set his mind on attaining arhatship.98

A suspension of thought as of feeling, the essence dhyna, culminated into intuitiveknowledge (praj). He, then, cut off the last five fetters (sayojanni) 99 with the swordof insight (praj) which he had cultivated and, thereby attained arhatship100

Shift in paradigm: Blending of MahynaBy depicting Nandas spiritual journey as stemming from his own inner

psychological motivation and striving, the psychic aspect ofnirvaa is emphasized by thepoet which is in complete agreement with the trend of the early tradition. As soon as

Nanda attained arhatship, the Buddha orders him to take up the life of a wanderer and

emancipate others (XVIII.23) The idea of saving others and not being contented with

ones own emancipation, is the crux of the Mahayana concept of Bodhisattvahood and

though the poet relies on the older concept, he concludes with a Mahynic note. At the

end, there is a shift in the religious paradigm, arhathood being replaced by

Bodhisattvahood. The Lokottara element is also explicitly seen when the Buddha is said

to have flown in the air to convert the people of Kapilavastu; and divided himself into

many forms and became one again (Saundarnanda III.21-23).

ConclusionAvaghoa not only retains the conception of nirva as found in the early

Theravda tradition but also makes it explicit by coherent interpretation of it which is

implicit in the nikyas which are a mosaic made up of materials of various times and

places.

101

His approach to nirva and to the path leading to it, is endowed with thepsyco-ethical connotation, in consistency with the nikya line of development. Headvocated the doctrine and method of salvation in simple terms disguised as kvya for the

93 Ibid 3594 Ibid 3795 Ibid 4196 Ibid.XVII.42-5697 Ibid. 52.98 Ibid.5699 Rhys Davids T.W. and William Stede. Pali-English Dictionary, Delhi: Motilal Banarasidass, 1993, p.656.Daasayojanni or ten fetters or evil states of mind are sakkya di (the delusion of self), vicikicch (doubt), silabbataparmsa ( dependence on works), kma (sensuality), vypda (hatred, ill-feeling), rparga (desire for life on earth),

arparga (love for life in heaven), mano (pride), uddhacca (excitement), avijj (ignorance).Vide100Saundarnanda. XVII.60-61101 Dutt, N.Mahyna Buddhism. Delhi: Bharatiya Kala Prakashana, 2003, p.192


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purpose of capturing the worldly-minded in which he has succeeded immensely. His

Buddha worship breaths the spirit of Mahyna and tries to unify it with the early

Theravda tradition. He has also woven a many terms developing in the Sarvstivda

Abhidharma tradition. A careful study of one of the two kvyas Saundarnanda ofAvaghoa shows that he brilliantly expounded the Buddhas doctrine and the method of

salvation, for which he uses an apt pre-established term upaniad, (mokasya jnasyasukhasya upaniad)102 suggesting by that the implicit becoming explicit. This happysynthesis of philosophy of early Nikya with the upcoming Sarvstivda besides

Mahayana enabled Avaghoa to establish the teachings of the Buddha for the salvation

of suffering humanity beyond its sectarian limits.

Avaghoa in order to stress the importance of ardent faith in the Buddha,

fervently praises him by using the style that transcended the sectarian considerations.

102SaundarnandaXIII.22-24.


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k. sankarnarayan & parineeta deshpande - ashvaghosha and nirvana

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