Nagarjuna Palace

Nāgārjuna . 150 – c. 250 CE (disputed)was an Indian Mahāyāna Buddhist thinker, scholar-saint and philosopher. He is widely considered one of the most important Buddhist philosophers.Garfield, Jay L. (1995), ''The Fundamental Wisdom of the Middle Way'', Oxford: Oxford University Press. Jan Westerhoff considers him to be "one of the greatest thinkers in the history of Asian philosophy."

Nāgārjuna is widely considered to be the founder of the Madhyamaka (centrism, middle-way) school of Buddhist philosophy and a defender of the Mahāyāna movement. His ''Mūlamadhyamakakārikā'' (Root Verses on Madhyamaka, or MMK) is the most important text on the madhyamaka philosophy of emptiness. The MMK inspired a large number of commentaries in Sanskrit, Chinese, Tibetan, Korean and Japanese and continues to be studied today.

History

Background

India in the first and second centuries CE was politically divided into various states, including the Kushan Empire and the Satavahana Kingdom. At this point in Buddhist history, the Buddhist community was already divided into various Buddhist schools and had spread throughout India.

At this time, there was already a small and nascent Mahāyāna movement. Mahāyāna ideas were held by a minority of Buddhists in India at the time. As Joseph Walser writes, "Mahāyāna before the fifth century was largely invisible and probably existed only as a minority and largely unrecognized movement within the fold of nikāya Buddhism." By the second century, early Mahāyāna Sūtras such as the '' Aṣṭasāhasrikā Prajñāpāramitā'' were already circulating among certain Mahāyāna circles.

Life

Very little is reliably known of the life of Nāgārjuna and modern historians do not agree on a specific date (1st to 3rd century CE) or place (multiple places in India suggested) for him.Walser (2005), p. 60. The earliest surviving accounts were written in Chinese and Tibetan centuries after his death and are mostly hagiographical accounts that are historically unverifiable.

Some scholars such as Joseph Walser argue that Nāgārjuna was an advisor to a king of the Sātavāhana dynasty which ruled the Deccan Plateau in the second century.Walser (2005), p. 61. This is supported by most of the traditional hagiographical sources as well. Archaeological evidence at Amarāvatī indicates that if this is true, the king may have been Yajña Śrī Śātakarṇi (c. second half of the 2nd century). On the basis of this association, Nāgārjuna is conventionally placed at around 150–250 CE.

Walser thinks that it is most likely that when Nāgārjuna wrote the ''Ratnavali'', he lived in a mixed monastery (with Mahāyānists and non-Mahāyānists) in which Mahāyānists were the minority. The most likely sectarian affiliation of the monastery according to Walser was Purvasailya, Aparasailya, or Caityaka (which were Mahāsāṃghika sub-schools).

He also argues that "it is plausible that he wrote the ''Ratnavali'' within a thirty-year period at the end of the second century in the Andhra region around Dhanyakataka (modern-day Amaravati)."

Traditional hagiography

According to Walser, "the earliest extant legends about Nāgārjuna are compiled into Kumārajīva’s biography of Nāgārjuna, which he translated into Chinese in about 405 c.e."Walser (2005), p. 66. According to this biography, Nāgārjuna was born into a Brahmin family and later became a Buddhist. The traditional religious hagiographies place Nāgārjuna in various regions of India (Kumārajīva and Candrakirti place him in Vidarbha region of South India, Xuanzang in south Kosala)

Traditional religious hagiographies credit Nāgārjuna with being associated with the teaching of the Prajñāpāramitā sūtras as well as with having revealed these scriptures to the world after they had remained hidden for some time. The sources differ on where this happened and how Nāgārjuna retrieved the sutras. Some sources say he retrieved the sutras from the land of the nāgas.

Indeed, Nāgārjuna is often depicted in composite form comprising human and nāga characteristics. Nāgas are snake-like supernatural beings of great magical power that feature in Hindu, Buddhist and Jain mythology. Nāgas are found throughout Indian religious culture, and typically signify intelligent serpents or dragons that are responsible for rain, lakes, and other bodies of water. In Buddhism, a naga can be a symbol of a realised arhat or wise person.

Traditional sources also claim that Nāgārjuna practiced ayurvedic alchemy (rasayāna). Kumārajīva's biography for example, has Nāgārjuna making an elixir of invisibility, and Bus-ton, Taranatha and Xuanzang all state that he could turn rocks into gold.

Tibetan hagiographies also state that Nāgārjuna studied at Nālanda University. However, according to Walser, this university was not a strong monastic center until about 425. Also, as Walser notes, "Xuanzang and Yijing both spent considerable time at Nālanda and studied Nāgārjuna’s texts there. It is strange that they would have spent so much time there and yet chose not to report any local tales of a man whose works played such an important part in the curriculum."

Some sources (Bu-ston and the other Tibetan historians) claim that in his later years, Nāgārjuna lived on the mountain of Śrīparvata near the city that would later be called Nāgārjunakoṇḍa ("Hill of Nāgārjuna").Hirakawa, Akira. Groner, Paul. ''A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna.'' 2007. p. 242 The ruins of Nāgārjunakoṇḍa are located in Guntur district, Andhra Pradesh. The Caitika and Bahuśrutīya nikāyas are known to have had monasteries in Nāgārjunakoṇḍa. The archaeological finds at Nāgārjunakoṇḍa have not resulted in any evidence that the site was associated with Nagarjuna. The name "Nāgārjunakoṇḍa" dates from the medieval period, and the 3rd-4th century inscriptions found at the site make it clear that it was known as "Vijayapuri" in the ancient period.

Other Nāgārjunas

There are a multitude of texts attributed to "Nāgārjuna", many of these texts date from much later periods. This has caused much confusion for the traditional Buddhist biographers and doxographers. Modern scholars are divided on how to classify these later texts and how many later writers called "Nāgārjuna" existed (the name remains still popular today in Andhra Pradesh).Walser (2005), p. 69.

Some scholars have posited that there was a separate Aryuvedic writer called Nāgārjuna who wrote numerous treatises on Rasayana. Also, there is a later Tantric Buddhist author by the same name who may have been a scholar at Nālandā

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