ततः परं ब्रह्मपरं बृहन्तं यथानिकायं सर्वभूतेषु गूढम्। विश्वस्य एक परिवेष्टितारमीशं तं ज्ञात्वा अमृता भवन्ति ॥ 7 ॥            You are the Supreme Brahman, infinite, yet hidden in the hearts of all creatures. You pervade everything. They, who know You, are free from the cycle of birth, death and rebirth. (Svetasvatara 3 : 7)            परमात्मा सब प्रकार से सब काल में मुक्त और शुद्ध है। वह अपरिमित और अनन्त होते हुए भी सभी प्राणियों के हृदय में छिपा हुआ है। परमात्मा को जानने वाले व्यक्ति ही जन्म-मरण के चक्र से मुक्त हो जाते हैं।

ज़्येठॖ (ज्येष्ठ) ज़ूनॖ पछॖ (शुक्ल पक्ष) च़ोरम (चतुर्थी) बॊम्वार (मंगलवार),श्री सप्तर्षि सम्वत 5096, Today isJyesth Maas Shukla Paksh Chaturthiyaam Mangalvaasra sanayitaam. Kashmiri Pandit Nirvasan Samvat_31 Sapthrishi Samvat _5096
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Find The Right Solution With Eight Negations

Buddhist philosopher NAGARJUNA'S philosophy of 'VOIDNESS' — that the whole cosmic flux is an illusive reality — has been variously labeled as being nihilist and negativist.

Our intellectual capacity is limited; we cannot solve any of the final problems. Even Buddha never answered them. NAGARJUNA'S eightfold nega­tions are that there is no becoming, no not being, no annihilation, no persistence, no unity, no diversity, no com­ing, and no departure. Even this path, says NAGARJUNA, is precarious and relative. There is no surety whether things exist or not, or both, or neither. Only void-ness exists because nothing is permanent.

Everything is in a process of change. What we call evolution also proceeds under the sign of decay. Consequently, there is nothing which exists truly as it manifests itself be­fore us. The way things look are similar to a dream. The contin­gency is the true nature or form of being of the empirical reality. Unfortunately, the form under which this reality appears to us is only an illusion.

NAGARJUNA' says: Substance does not exist, non-substance also does not exist, nothing that is to be designated by words exists at all. All the things that are designated by words similar to 'NIRVAN' are void of an own being. Since the own being of all things is nowhere — neither in the con­glomerate of causes and condi­tions, nor in each of them—all things are void of own being.

Something existent cannot be born, since it is already existent. So is the case with anything non-existent. What has already been born, cannot be produced, and what is not yet born cannot be produced.


If the effect existed, there would be a cause provided already with its effect. If that effect does not exist, the cause is similar to something non­existent and it is contradictory that the effect be not existent at the same time than the cause. Therefore the cause is not logically possible in any of the three times...

Since an own being does not exist, how could things be 'a thing in itself' or 'another thing' or perish? Therefore 'an­other thing', 'nothing', 'thing in itself' are errors.

If things are void they are not destroyed, they are not born. Then how and when could 'destruction' be produced? If birth and cessation do not exist, through the cessation of what would 'NIRVAN' be produced?

If 'NIRVAN' is cessa­tion, there is nihilism; if it is the other alter­native, there is eternalism. Therefore it is neither an existing thing nor a non-existing thing, it is without birth and cessation.

Since birth, permanence and destruction — the three characteristics of conditioned things — do not exist, then, what is conditioned and what is not conditioned, do not exist. Since consciousness, which arises instantaneously, does not grasp the visible thing that is born also instanta­neously, how could it perceive something visible already past or not yet arrived?

If one exists only 'within', the other ones are void. What is void does not lean upon what is not void, nor does what is not void lean upon what is void. With the cessation of the mental creations, which consti­tute the net of false doctrines, one becomes calm and moves towards void.