Avaghoa and Nirva

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

Introduction The 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 the great Buddhist Sanskrit poet 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 of Enlightenment, the poet has emphasized more on the applied aspect and has given a complete and coherent picture 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 traditions 5 , 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, in Saundarnanda the treatment of the theme indicates the poets tendencies to unify the Buddhist philosophical trends prevailing at that particular epoch. In Buddhacarita7, Siddhartha has advised: to pursue only the northern direction for 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 clearly manifested in the inscription found in the great stpa of Kanishka9. According to B. C.
1 2

Johnston, E.H. The Saundarnanda of Avaghoa, Delhi : Motilal Banarasidass, rpt.1975 Vide Johnston, E.H. The Buddhacarita or Acts of The Buddha. Delhi: Motilal Banarasidass, 1992, Intro. pp. xiii ff 3 Johnston, E.H. Introduction to Buddhacarita, ii. p. xxiv 4 Dutta, N. Buddhist Sects in India Delhi: Motilal Banarasidass, 1978,p 134. Chinese tradition also associates him with this 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 Bahu rutya or an adherent of the school from which Bahurutya issued. 6 Hirakawa, Akira. A History of Indian Buddhism: From Sakyamuni to Early Mahayana , (tr. & ed.) Paul Groner, Delhi: Motilal Banarasidass, 1998. p. 263 7 Buddhacarita, VII.41 8 Op. cit p.126ff. 9 Hjirakawa, op. cit. pp.234 -235

Law, Avaghoas kvyas are influenced by the traditions of the Theravda, Sarvstivda and Mahsaghika.10 But the only trace of Sarvstivda tenet is found in the quotation of the rule governing the use of asti as particle11 which may be allusion to the famous controversy about the reality of the past and future: it does not, however, illuminate his position in the matter. On the other hand, in two points he seems to reject the standard doctrine of the school. 12 This idea is based on the canonical authority. 13 But this was strenuously denied by Sarvstivdin and as strenuously upheld by Sautrntikas 14 , to which school no one would suggest that Avaghoa belonged. There are inscriptional evidences pointed out by Hirakawa 15 found around Mathur, indicate that a number of schools of Nikya Buddhism had monasteries there, including Mahsaghika (mentioned in six inscriptions), Sarvstivda (two inscriptions) Sammatya (one inscription), and Dharmaguptaka (one inscription). Hypothetically based on this, one can ascertain the unifying factor of different schools of Buddhist Philosophical terms being applied by Avaghoa in his kvya are used to propagate the teachings of the Buddha. Another interesting thing to be noted that the twelfth canto of Saundarnanda contains a remarkable eulogy of raddh for which the only complete parallel is in early Mahyna Stra; faith is not merely desire for the Buddhas dharma 16 but personal devotion to Buddha 17 , and which accounts for the breathing of bhakti religions for Buddhism reached their apogee in the Mahyna. It should be noted that though the Mahyna teachings had been spreading for at least one or two centuries before his times18, the first notable expression of is found in his poem, in spite of the fact that he shows close affinity to the Theravda and Sarvstivda, the most widely spread group of schools in India during his time.19 While regarding his philosophical views, it may be noted that they stand midway between Theravda with more inclination towards Sarvstivda and Mahyna.20 Evidently however for a man who is parapratyaya raddh, faith is an absolute prerequisite to salvation.21 In the light of the present paper, an attempt is made here to trace the emerging trends in the Buddhist thought and their unification as found in the Kvya of Avaghoa as far as the notion of nirva is concerned. Range of the term Avaghoas description of nirva of which the essence is tranquility (nti)22 based upon the nikyas. He has emphasized more on the practical aspect of it than on the speculative one, probably because he wanted to reach out to the worldly-minded and the non-believers (anya - manas) of this faith23, by expounding the truth disguised as kvya. According to Avaghoa, nirva is a psycho-ethical term, which Nanda reached in this
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Law, B.C. Avaghoa, Calcutta: The Royal Asiatic Society of Bengal,1946, p.55 Buddhacarita ed. E.H. Johnston, Introduction, p. xxv, Saundarnanda xii.10 12 Ibid. Saundarnanda xvii.18ab- yasmt abhtv bhavatha sarvam, bhtv ca bhyo na bhavaty avasyam/ 13 Ibid. Majjhimanikya. III.25 14 Abhidharmakoa, I 228-9 15 Hirakawa, Akira, op. cit. p.235 16 Saundarnanda, op.cit.xii.16; dharmacchanda, 31; tvaddharme parame rame 17 Ibid. Saundarnanda, xvii, 34, 63-73; xviii. 41, 48, 50-51; Buddhacarita, Canto xxvii; 18 Dutt, N. Mahyna Buddhism. Delhi: Bharatiya Kala Prakashana, 2003, Ch. I. 19 Dutt, N. Buddhist Sects in India, Delhi: Motilal Banarasidass,1978, Ch. VII 20 E.H. Johnston, op. cit, p. xxvi 21 Ibid. p. xxxiv 22 Cf. Sayuttanikya (tr) Rhys Davids C.A.F. and F.L. Woodward, 5 vols. Pali Text Society, London, 1994, I.136;Majjhimanikya (tr.)Horner,I.B.,3vols., Pali Text Society, London, 1997-2000, I.436; Suttanipta (ed). Bapat, P. V., Delhi: Sai Satguru Pub.,1990, v.933 23 Saundarnanda XVIII. 63.

birth by ethical practices (la), meditation (samdhi) and insight (praj). Throughout Saundarnanda, nirva is described as the destruction of attachment (rga) 24 ,hatred (dvea), and delusion (moha), of desire (t), impressions (saskra), and firm grasp of wrong 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 of nirva appealed to Avaghoa so much that he gives its characteristic features by using a few synonyms and many poetical words, emphasizing one or the other phase of this many sided conception such as: nirodha 29 (cessation of passions), nirvti 30 (Pli: nibbuti cooling, allayment, peace and happiness), vimukti 31 (deliverance, emancipation), vimoka 32 (dissociation from the worldly things, arhatship), nirmoka 33 (complete liberation, release from recurring births), praama 34 (calm), nta 35 (peaceful), kema (safe), naihika (final), santana (eternal) 36 , iva 37 (holy), t-virga (detachment from craving), amtapada 38(the state of immortality) paramanti39 (highest peace). The exegesis of all these terms can be reconciled as nirva in the early Theravda tradition. Nirva (Nirvti) as Extinction of fire and state of Bliss The 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 nirvti41 in the sense of emancipation/ extinction instead of nirva, however both mean the same. It is clear enough that he derives the term from the root: nir + v, meaning the extinguishing of fire which indicates the then prevailing Buddhist conception of the term. The Pali grammarians exposit the word nibbna as composed of nir-v-a. The prefix nir stands out for out, while the root v stands for to blow or to go out. And the last a is the suffix which renders a meaning analogous to becoming extinct. The blowing out or extinction is contextually referred to as extinction of craving (tah) and clinging (updna). The Buddhas foremost disciple Sariputta confirms plainly the attainment of this nibbanic state in this way: Nibbna, nibbna they say. But, what, friend, is this nibbna? Extinction of desires, extinction of hatred, extinction of delusion that, friend, is called nibbna.42
24 25

Cf. Sayuttanikya IV.251;also Suttanipta v. 1086; Saundarnanda XVII.65 Cf. Sayuttanikya .II. 117; Suttanipta v.467; Saundarnanda XVI.27 26 Ibid XVI.65 27 Ibid XVI.27 28 Cf. Dhammapada (ed.&tr.) Radhakrishnan, S., Delhi: Oxford Press, 1977, vs.202, 203; Saundarnanda XVII.72; XVIII. 32,56 29 Cf. Sayuttanikya II.117; Saundarnanda XVI.26 30 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.29 31 Cf. Sayuttanikya II.124;Ibid XVII.67; Buddhacarita XIV.97. 32 Saundarnanda XVII.12 33 Ibid V.15;VIII.62; XIII.16,22 34 Ibid XVI.4c 35 Ibid XVI.27 36 Cf Itivuttaka (tr) Woodward, F.L., Pali Text Society, London, 2003,27; also Suttanipta v. 453; Saundarnanda XVI.27 37 Saundarnanda op.cit.V.46. 38 Ibid XIII.10;XIV. 42-44 39 Ibid XVII.70 40 Vide Rhys Davids T.W. and William Stede. Pali-English Dictionary, Delhi: Motilal Banarasidass, 1993, p.362ff... 41 M. Monier Williams, Sanskrit English Dictionary, p.558 42 Sayuttanikya 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.

Nirva as extinction of fire is explained and repeated in Pali canonical literature by using the simile of a flame 43 . In Ratana Sutta it has been said, The wise who have destroyed their seeds of existence and whose desires do not increase, go out like a lamp, nibbanti dhr yathyam padpo.44 Avaghoa 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 not go back to earth, sky or any other quarter, so does a saint, who has reached nirvti does not depart to any of the quarters but 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 hdam ivvatrah. 46 (As if I have descended into the pond of coolness.) His attitudinal behavior pattern brought about by craving and clinging ceased. While describing Nanda after the attainment of nirva, Avaghoa says that he was now free from all desires, all expectations; 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 Nirva as the cessation of Birth and death cycle The 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 or blown out, the desire to re-arise is made 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, the complete destruction of old age and death. It has been advised in Buddhacarita 51 that annihilation 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 as observed 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 the exposition the Four Noble Truths and hence named as rya-satya-vykhyna which is a poetical expression and expansion of the original Dhamma-cakka-pavattana Sutta. 53
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Majjhimanikya I, Pali Text Society, 1997-2000, p.487; Suttanipta, (ed). Bapat, P.V., Delhi: Sri Satguru Pub., 1990, v.1061 44 Suttanipta, v.235 45 Saundarnanda XVI.28. 46 Ibid XVII.66.This is exactly based on Suttanipta v.467 where the same simile occurs. 47 Ibid XII. 61. 48 Saundarnanda XVI.27 49 Samyuttanikya II.117 50 Suttanipta, v.1094 51 Buddhacarita, XIV. 80 52 Saundarnanda XVI.24 53 Mahvagga, Sacred books of East (XII), 1974, I.6.17.

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 of nirva is in complete 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 no right 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 synthesis of 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 of Mahyna 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 early Buddhism, Sarvstivda is the only school which has an Abhidharmapaka consisting of seven 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 bhya on krik57 neither he or Yaomitra the commentator, gives the authors name.58 Certainly if 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 of Avaghoa, 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 as skandas, hetu-parikaya, anuaya, pratisamkhy- nirodha, vimuktimrga, tmraya and bhyraya, raddh-adhivimukta and the predominance of praj smack of Sarvstivdin 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 of the five skandas, yet, describes them as, as one sees fire to be hot in the present, so it has been hot in the past and will be so in future; similarly as one sees skandas to be suffering in 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
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Saundarnanda, XVI.4 Dutt, N. Buddhist Sects in India, Delhi: Motilal Banarasidass,1978,p.142ff 56 Dutt, N., Op .cit, p.129ff 57 Abhidharmakoabhsya, iv.86 58 E.H. Johnston, op. cit., Introduction, p. xxvi 59 Ibid. p. xxvi 60 N. Dutta, op. cit., p 134 61 Vide, for details, Dhammajoti, K.L. Sarvstivda Abhidharma, Hong Kong: University of Hong Kong, 2009.

past, present or future. Their contention is that the things constituted out of the skandas at a particular time are subject to disintegration but not the skandas themselves, which always exist in their abstract state.62 Nanda realized the body to be impermanent (anitya), empty (nya), devoid of individuality (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 of nya was evolved in the minds of the 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 you would 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 are called 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 for Sarvstivda . Avaghoa uses the term Nirodha as a synonym of Nirvana 66 (which also means the exhaustion of cause (hetuparikaya paticca-samuppda - series consisting of twelve linked formulae - dvdasanidna in the order of both anuloma and pratiloma). Actually the core Buddhist philosophy of paticca-samuppda refers to series of cause and effect as dependent origination for which the Savstivda metaphysicians made a distinction between hetu and paccaya and not in the sense of kraa-krya.67 Though the term nirodha is enumerated as the second Noble Truth in the early Theravda tradition, Avaghoa uses the term pratisakhyna68, which corresponds again to the daranamrga of Abhidharma. In Sarvstivda, the better known term nirva is synonymous with pratisakhy-nirodha cessation through deliberation or discriminative effort.).69 The beginning of the Bja Theory Avaghoa 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 bja theory 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 of Buddhacarita, it is said that Just as the shoot is produced from the seed, and yet the shoot is not to be identified with the seed, nor can either of them exist without the other, on such wise is the body and the interaction of the senses and the

62 63

Dutt, N., Op. cit. p149ff. Ibid.XVII.17-20, 64 Vide his book Asvaghosa, p.55 65 Majjhima nikya III.220 66 Saundarnanda xvi .26 67 David J. Kalupahana, A Source Book of Early Buddhist Philosophy, p.4 68 Ibid XV.4a, 69 Shastri , Swami Dwarikadasa, (ed) Abhidharma-kosa-bhsya of carya Vasubandhu, Varanasi: Baudha Bharati Series, 1998,I.6 70 Vide, for details, Dhammajoti, K. L. Abhidharma Doctrines and Controversies on Perception, HKU: CBS Publication Series, Hong Kong, 2007, pp.15-18, 21, 26,77-99.

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 in absence of seed the sprout will not exist.72 Avaghoas term nirmoka used as synonym of nirva, expounds the need of purity 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 him73 He explains, As defilements (samkleas) are of two types, the means of purification is also of two types: tmraya: in which internal impulse is strong and self-dependent. Salvation can be attained immediately on receiving stimulation (ghaitamtra eva). bhyraya or parraya: external condition is that in which understanding of external conditions is strong. In this, salvation is attained with difficulty and only by dependence on another.74

Thus the poet records the two categories of religious aspirants; tmraya are those 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 first category, Nanda in the second. For a person like Nanda who is pratyaya-neya-cet 75 a firm 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 for the Law grows with faith as a tree grows 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. It is the chief agent in production of the Law.79 Avaghoas raddh is the first of the five balas of Buddhism 80 which represent the natural order in the attainment of arhatship. Thus, it is quite clear that raddh appears to be not simply believing on authority, but has 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 and suggests his close connections with the Sarvstivda Abhidharma system which differentiate between raddh-adhivimukta and Di-prpta. 82 The closing verses of 16th
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Johnston, E. H. The Buddhacarita or Acts of the Buddha. Delhi: Motilal Banarasidass, 1992, part III p23. Saundarnanda XV.5-6. 73 Ibid.V.15. 74 Ibid 16,17 75 Ibid 18a 76 Ibid XVII.42,43 77 Saundarnanda XII.31,36. 78 Ibid XII.41. Cf. Sayuttanikya I.172, where sraddh is likened to a seed. 79 Ibid XII.40; vs.33-43 contains eulogy of sraddh. 80 The usual list of the Balas is saddh, viriya, sati, samdhi and pa. Sayuttanikya V.202-3; V.223-24 81 Warder, A.K., Indian Buddhism, Delhi: Motilal Banarasidass,2000, p.277 82 Paussin (ed& tr). Abhidharmakosabhasya of Vasubandhu, 4 vols, English tr. Leo M. Pruden, Berkeley: Asian

canto 83 are devoted to vrya, (striving) stressing on its necessity in attainment of arhatship, indicating that faith must be followed by striving. In the next canto 84 it is narrated that Nanda achieved arhatship by means of both, the Buddhas instruction and his own valor (svena ca vikramea) The importance of raddhs and vrya, two vital points 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 a raddh-adhivimukta. Thus the poets notion of nirva is influenced by the tradition of the early Theravda and Sarvstivda. The Path of nirva: psychical aspect When the Buddha found Nanda thoroughly fortified by faith, he asked him to train his body by the discipline of sila and next his mind by (smti) 85constant awareness of the process of his thoughts. 86 Then he has been advised to give himself to yoga, after selecting the subjects which help in overcoming the roots of evil 87 Then Nanda is told to concentrate his mind for concentration of mind repels the 88 vices. Supreme Truth comes only to the stable mind and intuitive wisdom (praj) completely cuts away faults. Thus, Avaghoa attaches more importance to praj, when he 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 of praj is indicative of the emergence of the Sarvstivda speculative aspect during the period of the poet. Avaghoa has dealt with the psychical aspect of nirva by emphasizing on yoga (contemplation). He compares the mind of a yogi who aspires to salvation (vimoka), to a strong 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 his increased 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 the vices, he suppressed kma which gave him extreme joy.92
Humanity Press, 1988, Vol. III, p.953, 955. Saundarananda. 92-98 84 Ibid.XVII.62 85 Saundarnanda XIV.38-45; 86 The necessity of constant mindfulness is expressly mentioned in the nikyas. Aguttara nikya V.30; Sayutta nikya I.33, 44.;V.218; It is mentioned in close connection with Samdhi, and reached its perfection in the fourth jhna, smti and samdhi are included in the Noble Eightfold path. 87 Ibid.XVI.52. 88 Ibid.XIII.35. 89 Ibid XVI.36 90 Ibid XVII.12 91 Ibid.XVII.27 92 Ibid XVII.28-30
83

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 by yoga, the fruit of not being subject to rebirth and reached the door of nirva.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.96 Dhyna serves a 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 state that 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 intuitive knowledge (praj). He, then, cut off the last five fetters (sayojanni) 99 with the sword of insight (praj) which he had cultivated and, thereby attained arhatship100 Shift in paradigm: Blending of Mahyna By depicting Nandas spiritual journey as stemming from his own inner psychological motivation and striving, the psychic aspect of nirvaa is emphasized by the poet 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). Conclusion Avaghoa 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 the psyco-ethical connotation, in consistency with the nikya line of development. He advocated the doctrine and method of salvation in simple terms disguised as kvya for the
93 94

Ibid 35 Ibid 37 95 Ibid 41 96 Ibid.XVII.42-56 97 Ibid. 52. 98 Ibid.56 99 Rhys Davids T.W. and William Stede. Pali-English Dictionary, Delhi: Motilal Banarasidass, 1993, p.656.Daa sayojanni or ten fetters or evil states of mind are sakkya di (the delusion of self), vicikicch (doubt), silabbata parmsa ( 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).Vide 100 Saundarnanda. XVII.60-61 101 Dutt, N. Mahyna Buddhism. Delhi: Bharatiya Kala Prakashana, 2003, p.192

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 of Avaghoa shows that he brilliantly expounded the Buddhas doctrine and the method of salvation, for which he uses an apt pre-established term upaniad, (mokasya jnasya sukhasya upaniad) 102 suggesting by that the implicit becoming explicit. This happy synthesis 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.

102

Saundarnanda XIII.22-24.

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