Tantra,Siddha samparadaya, Natha, Buddhist Nagarjuna and Indian poetics

Approach paper 1:Refutation of dualistic and non dulalistic philosophies in the context of Indian Aesthetics.

(This approach paper is written for the seminar on Shramanic  schools of philosophies and Kannada poetics , Jan 21 and 22,2012 organized at Kuppalii village in Shivamogga district, Karnataka, India)

                                           - Dr.G.B.Harisha

Abhinavagupta pada

Acharya Shankara

1.     The contribution of advaita for the development of idealistic philosophy is immense.However the present paper tries to find out different philosophical voices of little tradition in Indian darshana.

2.     The shankara adavaita is known by different names such as Kevaladvaita, Brahmadvaita, Aupanishadika advaita.

3.     Scholars have discussed about the main differences between the shankara adavita and natha sampradaya mainly on the point of Moksha(liberation).

The main differences are summarized below:

4.     Viewpoints of Natha theory and  Shankara theory on liberation.

                                             

a.Moksha can be attained not by mere knowledge but by sadhana(practice).ie.,Not merely by having the sword (Knowledge), but by the parakarma(valour).(Natha)

Moksha can be attained not by mere knowledge.(Shankara)

b.The darshana of Gorakhanatha is known as dvaitadvaita vilakshnavadi(zÉéöÊvÁzÉéöÊvÀ «®PÀëtªÁ¢Ã). )(Natha)

The darshana of shankara is known as Adaitavadi. .(Shankara)

c.Gorakhnatha questions adavita in the following words:yadi brahmadvaita masti tarhi(when brahmadvaitaif saelf is not the final reality there where does comes this dvaita?)

5.     How advaitha is not the ultimate perception according to Natha sampradaya? Goraksha Sidhanta Sangraha (here onwards mentioned as GSS), a prominent Natha text has discussed about the process of creation according to Natha sampradaya view.The whole discussion can be summarized as follows.

According to GSS the creation occurs as mentioned below.[1]

a)    Natha is above form(Sakara) and formless( Nirakara)

b)    Nirakara Jyotiswarupa natha(natha is formless form of light)

c)    Sakara natha(natha with form) is born out of the above.

d)    Sadashiva Bhairava and Bhairavi Shakti are born out of the will (iccha)  of Sakara Natha.

e)    Vishnu is born out of Bhairava and Bhairavi.

f)     Brahma creates the world in the fom of both: a. Nadarupa, b. Bindurupa

6.     Which means there is paratatva (ultimate reality)even above advaita, which is above the Sakara and Nirakara. From Nathist view, both the advaita brahma and nirakara brahma of Shankara Philosophy seems to be fallen from the higher abode of the ultimate reality(paratatva).

          Natha is the ultimate paratpara paratatva in nathism, is above advaita tatva and nirakara is one of the works of Natha.

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[1] Here from Natha to creation of Brahma through nada and  bindurupa involves six steps.The poetic imagination which is beyond all theories both aesthetical and socio-cultural can be interpreted using the creation model given by Nathists.

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