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[[File:Nagarjuna at Samye Ling Monastery.JPG|thumb|Golden statue of Nagarjuna at [[Samye Ling]] Monastery]]
[[File:Nagarjuna.JPG|thumb|Statue of Nagarjuna in Tibetan monastery near [[Kullu]], India.]]
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'''Acharya Nāgārjuna''' ([[Devanagri]]:नागार्जुन, [[Telugu script|Telugu]]: నాగార్జున, [[Standard Tibetan|Tibetan]]: ཀླུ་སྒྲུབ་ klu sgrub, [[Chinese language|Chinese]]: 龍樹) ([[circa|ca.]] 150&ndash;250 [[Common Era|CE]]) was an [[Indian philosophy|Indian philosopher]] who founded the [[Madhyamaka]] school of [[Mahāyāna]] [[Buddhism]] {{Citation needed|date=May 2010}}.

His writings are the basis for the formation of the Madhyamaka school, which was transmitted to China under the name of the Three Treatise ([[Sanlun]]) School. He is credited with developing the philosophy of the [[Prajnaparamita]] [[sutra]]s, and was closely associated with the Buddhist university of [[Nalanda]]. In the [[Jodo Shinshu]] branch of Buddhism, he is considered the First [[Jodo Shinshu Patriarchs|Patriarch]].

Little is known about the actual life of the historical Nagarjuna. The two most extensive biographies of Nagarjuna, one in Chinese and the other in Tibetan, were written many centuries after his life and incorporate material seen by some as historically unreliable. Nagarjuna was born a [[Brahmin]]<ref>Buddhist Art & Antiquities of Himachal Pradesh By Omacanda Hāṇḍā (Page 97)</ref>, which in his time connoted religious allegiance to the Vedas, probably into an upper-caste Brahmin family and probably in the southern [[Andhra]] region of India.<ref>[http://www.iep.utm.edu/n/nagarjun.htm#H1]</ref>

==History==
Very few details on the life of Nāgārjuna are known, although many legends exist. He was born in [[Southern India]], near the town of [[Nagarjunakonda]] (నాగార్జునకొండ) in present day [[Nagarjuna Sagar]] (నాగార్జునసాగర్) in the [[Guntur district]] of [[Andhra Pradesh]].{{Citation needed|date=February 2007}} According to traditional biographers and historians such as [[Kumarajiva]], he was born into a [[Brahmin]] family, but later converted to Buddhism. This may be the reason he was one of the earliest significant Buddhist thinkers to write in classical [[Sanskrit]] rather than [[Pāli]] or [[Buddhist Hybrid Sanskrit]].

From studying his writings, it is clear that Nāgārjuna was conversant with many of the [[Nikaya school]] philosophies and with the emerging Mahāyāna tradition. However, affiliation to a specific [[Nikaya school]] is difficult, considering much of this material is presently lost. If the most commonly accepted attribution of texts (that of [[Christian Lindtner]]) holds, then he was clearly a Māhayānist, but his [[philosophy]] holds assiduously to the non-Mahāyāna [[Tripitaka|canon]], and while he does make explicit references to Mahāyāna texts, he is always careful to stay within the parameters set out by the [[Tripitaka|canon]].

Nagarjuna may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Madhyamaka system.<ref>Christian Lindtner, ''Master of Wisdom.'' Dharma Publishing 1997, page 324.</ref> David Kalupahana sees Nagarjuna as a successor to [[Moggaliputta-Tissa]] in being a champion of the middle-way and a reviver of the original philosophical ideals of the Buddha.<ref>David Kalupahana, ''Mulamadhyamakakarika of Nagarjuna: The Philosophy of the Middle Way.'' Motilal Banarsidass, 2005, pages 2,5.</ref>

==Writings==
There exist a number of influential texts attributed to Nāgārjuna, although most were probably written by later authors. The only work that all scholars agree is Nagarjuna's is the ''[[Mūlamadhyamakakārikā]]'' (Fundamental Verses on the Middle Way), which contains the essentials of his thought in twenty-seven short chapters. According to Lindtner<ref>Lindtner, C. (1982) Nagarjuniana, page 11</ref> the works definitely written by Nagarjuna are:

* Mūlamadhyamaka-kārikā (Fundamental Verses of the Middle Way)
* Śūnyatāsaptati (Seventy Verses on Emptiness)
* Vigrahavyāvartanī (The End of Disputes)
* {{IAST|Vaidalyaprakaraṇa}} (Pulverizing the Categories)
* Vyavahārasiddhi (Proof of Convention)
* {{IAST|Yuktiṣāṣṭika}} (Sixty Verses on Reasoning)
* {{IAST|Catuḥstava}} (Hymn to the Absolute Reality)
* Ratnāvalī (Precious Garland)
* {{IAST|Pratītyasamutpādahṝdayakārika}} (Constituents of Dependent Arising)
* Sūtrasamuccaya
* {{IAST|Bodhicittavivaraṇa}} (Exposition of the Enlightened Mind)
* {{IAST|Suhṛllekha}} (To a Good Friend)
* {{IAST|Bodhisaṃbhāra}} (Requisites of Enlightenment)

There are other works attributed to Nāgārjuna, some of which may be genuine and some not. In particular, several important works of esoteric Buddhism (most notably the [[Pañcakrama]] or "Five Stages") are attributed to Nāgārjuna and his disciples. Contemporary research suggests that these works are datable to a significantly later period in Buddhist history (late eighth or early ninth century), but the tradition of which they are a part maintains that they are the work of the Mādhyamika Nāgārjuna and his school. Traditional historians (for example, the 17th century Tibetan Tāranātha), aware of the chronological difficulties involved, account for the anachronism via a variety of theories, such as the propagation of later writings via mystical revelation. A useful summary of this tradition, its literature, and historiography may be found in Wedemeyer 2007.

Lindtner considers that the [[Māhaprajñāparamitopadeśa]], a huge commentary on the Large Prajñāparamita not to be a genuine work of Nāgārjuna. This is only extant in a Chinese translation by [[Kumārajīva]]. There is much discussion as to whether this is a work of Nāgārjuna, or someone else. [[Étienne Lamotte]], who translated one third of the Upadeśa into French, felt that it was the work of a North Indian [[bhikshu|bhikṣu]] of the [[Sarvāstivāda]] school, who later became a convert to the [[Mahayana]]. The Chinese scholar-monk [[Yin Shun]] felt that it was the work of a South Indian, and that Nāgārjuna was quite possibly the author. Actually, these two views are not necessarily in opposition, and a South Indian Nāgārjuna could well have studied in the northern [[Sarvāstivāda]]. Neither of the two felt that it was composed by [[Kumārajīva]] which others have suggested.

==Philosophy==
Nāgārjuna's primary contribution to [[Buddhist philosophy]] is in the use of the concept of [[śūnyatā]], or "emptiness," which brings together other key Buddhist doctrines, particularly [[Anatman|anātman]] (no-self) and [[pratītyasamutpāda]] (dependent origination), to refute the metaphysics of [[Sarvastivāda]] and [[Sautrāntika]] (extinct non-Mahayana schools). For Nāgārjuna, as for the Buddha in the early texts, it is not merely  [[Sentience|sentient beings]] that are "selfless" or non-substantial; all phenomena are without any [[svabhāva]], literally "own-being" or "self-nature", and thus without any underlying essence. They are ''empty'' of being independently existent; thus the heterodox theories of svabhāva circulating at the time were refuted on the basis of the doctrines of early Buddhism. This is so because all things arise always dependently: not by their own power, but by depending on conditions leading to their coming into [[existence]], as opposed to [[being]].
Nāgārjuna was also instrumental in the development of the [[two-truths doctrine]], which claims that there are two levels of truth in Buddhist teaching, one which is directly (ultimately) true, and one which is only conventionally or instrumentally true, commonly called ''upāya'' in later Mahāyāna writings. Nāgārjuna drew on an [[Early Buddhist Schools|early]] version of this doctrine found in the Kaccāyanagotta Sutta, which distinguishes nītārtha (clear) and neyārtha (obscure) terms -

: By and large, Kaccayana, this world is supported by a polarity, that of existence and non-existence. But when one reads the origination of the world as it actually is with right discernment, 'non-existence' with reference to the world does not occur to one. When one reads the cessation of the world as it actually is with right discernment, 'existence' with reference to the world does not occur to one.

: "By and large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), and biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that just stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It's to this extent, Kaccayana, that there is right view.

:"'Everything exists': That is one extreme. 'Everything doesn't exist': That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle..."<ref>SN 12.15, [http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.015.than.html]. The version linked to is the one in found in the nikayas, and is slightly different from the one found in the Samyuktagama. Both contain the concept of teaching via the middle between the extremes of existence and non-existence. See A.K. Warder, ''A Course in Indian Philosophy.'' Motilal Banarsidass Publ., 1998, pages 55-56, or for the full text of both versions with analysis see pages 192-195 of Choong Mun-keat, ''The Fundamental Teachings of Early Buddhism: A comparative study basted on the Sutranga portion of the Pali Samyutta-Nikaya and the Chinese Samyuktagama''; Harrassowitz Verlag, Weisbaden, 2000. Nagarjuna does not make reference to "everything" when he quotes the agamic text in his MMK; in this regard see [[David Kalupahana]], ''Nagarjuna: The Philosophy of the Middle Way''. SUNY Press, 1986, page 232.</ref>

Nāgārjuna differentiates between {{IAST|saṃvṛti}} (conventionally true) and paramārtha (ultimately true) teachings, but he never declares any conceptually formulated doctrines to fall in this latter category; for him, even śūnyatā is śūnyatā; even emptiness is empty. For him, ultimately,

: {{IAST|nivṛttam abhidhātavyaṃ nivṛtte cittagocare}}|
: {{IAST|anutpannāniruddhā hi nirvāṇam iva dharmatā}}||7

: The designable is ceased when the range of thought is ceased,
: For phenomenality is like nirvana, unarisen and unstopped.

This was famously rendered in his [[tetralemma]] with the logical propositions: 

: X (affirmation)
: non-X (negation)
: X and non-X (both)
: neither X nor non-X (neither) 

Nagarjuna also taught the idea of relativity; in the Ratnāvalī, he gives the example that shortness exists only in relation to the idea of length. The determination of a thing or object is only possible in relation to other things or objects, especially by way of contrast. He held that the relationship between the ideas of "short" and "long" is not due to intrinsic nature (svabhāva). This idea is also found in the Pali Nikāyas and Chinese Āgamas, in which the idea of relativity is expressed similarly: "That which is the element of light ... is seen to exist on account of [in relation to] darkness; that which is the element of good is seen to exist on account of bad; that which is the element of space is seen to exist on account of form."<ref>[[David Kalupahana]], ''Causality: The Central Philosophy of Buddhism.'' The University Press of Hawaii, 1975, pages 96-97. In the Nikayas the quote is found at SN 2.150.</ref>

For more on Nāgārjuna's philosophy, see [[Mūlamadhyamakakārikā]].

'''Nagarjuna as Ayurvedic Physician'''

Nagarjuna was also a practitioner of [[Ayurveda]], or traditional Indian [[Ayurvedic medicine]]. First described in the Sanskrit medical treatise entitled [[Sushruta Samhita]] (of which he was the compiler of the [[redaction]]), many of his unique conceptualizations, such as his descriptions of the circulatory system and blood tissue (uniquely described as [[rakta dhātu]]) and his pioneering work on the therapeutic value of specially treated minerals knowns as ''bhasmas'', which earned him the title of the "father of [[iatrochemistry]]," are described by Frank John Ninivaggi in his text: ''Ayurveda: A Comprehensive Guide to Traditional Indian Medicine for the West'', p.&nbsp;23. (Praeger/Greenwood Press, 2008). ISBN 978-0-313-34837-2.

==Iconography==
Nāgārjuna is often depicted in composite form comprising human and [[Naga (mythology)|naga]] characteristics. Often the naga aspect forms a canopy crowning and shielding his human head. The notion of the naga is found throughout Indian religious culture, and typically signifies an intelligent serpent or dragon, who is responsible for the rains, lakes and other bodies of water. In Buddhism, it is a synonym for a realized [[arhat]], or wise person in general. The term also means "elephant".

==English translations==
===Mulamadhyamakakarika===
{{Main|Mulamadhyamakakarika}}

===Other works===
{| class="wikitable" border="1"
|-----
! Author
! Title
! Publisher
! Notes
|-----
| Kawamura, L. || Golden Zephyr || Dharma, 1975
| Translation of the Suhrlekkha with a Tibetan commentary
|-----
| Bhattacharya, Johnston and Kunst || The Dialectical Method of Nagarjuna
| Motilal, 1978
| A superb translation of the Vigrahavyavartani
|-----
| Lindtner, C.
| Master of Wisdom: Writings of the Buddhist Master Nāgārjuna
| Dharma, 1986
| An excellent introduction to Madhyamika, Master of Wisdom contains two hymns of praise to the Buddha, two treatises on Shunyata, and two works that clarify the connection of analysis, meditation, and moral conduct. Includes Tibetan verses in transliteration and critical editions of extant Sanskrit.
Tibetan Translation (product ID: 0-89800-286-9)
|-----
| Lindtner, C. || Nagarjuniana || Motilal, 1987 [1982]
| Contains Sanskrit or Tibetan texts and translations of the
Shunyatasaptati, Vaidalyaprakarana, Vyavaharasiddhi (fragment),
Yuktisastika, Catuhstava and Bodhicittavivarana. A translation only
of the Bodhisambharaka. The Sanskrit and Tibetan texts are given
for the Vigrahavyavartani. In addition a table of source sutras is
given for the [[Sutrasamuccaya]].
|-----
| [[David Komito|Komito, D. R.]] || Nagarjuna's "Seventy Stanzas"
| Snow Lion, 1987
| Translation of the Shunyatasaptati with Tibetan commentary
|-----
| Tola, Fernando and Carmen Dragonetti 
| Vaidalyaprakarana 
| South Asia Books, 1995
|-----
| Jamieson, R. C.
| Nagarjuna's Verses on the Great Vehicle 
and the Heart of Dependent Origination
| D.K., 2001
| Translation and edited Tibetan of the Mahayanavimsika and the Pratityasamutpadahrdayakarika, including work on texts from the cave temple at Dunhuang, Gansu, China
|-----
| Hopkins, Jeffrey
| Nagarjuna's Precious Garland: Buddhist Advice for Living and Liberation 
| Snow Lion Publications, 2007
| ISBN 1559392746
|-----
|Brunnholzl, Karl
|In Praise of Dharmadhatu
|Snow Lion Publications, 2008
|Translation with commentary by the 3rd Karmapa
|-----
| Jones, Richard
| Nagarjuna: Buddhism's Most Important Philosopher
| Booksurge, 2010
| Translation into plain English with commentaries of the Mulamadhyamikakarikas, the Vigrahavyavartani with Nagarjuna's commentary, and part of the Ratnavali.
|-----
|}

== See also ==
* [[Aryadeva]]
* [[Buddhapālita]]
* [[Buddhism]]
* [[Kamalasila]]
* [[Middle way]]
* [[Śāntarakṣita]]
* [[Sun Simiao]]
* [[Yogachara-Madhyamaka]]
* [[Acharya Nagarjuna University]], a modern University named after Nagarjuna

==Notes==
{{Reflist}}

==Notes & references==
*Campbell, W. L. Ed. and trans. 1919. ''The Tree of Wisdom: Being the Tibetan text with English translation of Nāgārjuna's [[gnomic verse]] treatise called the Prajñādanda''. Calcutta University. Reprint: Sonam T. Kazi, Gangtok. 1975.
*Forizs, Laszlo, 1998. [http://www.forizslaszlo.com/filozofia_belepo_en.html "The Relevance of Whitehead for Contemporary Buddhist Philosophy. Pāṇini, Nāgārjuna and Whitehead."]
*Hoogcarspel, E., 2005. ''The Central Philosophy, Basic Verses''. Olive Press Amsterdam (translation from Sanskrit, commentary with references to contemporary philosophy)
*Kalupahana, David J. ''The Philosophy of the Middle Way''. SUNY, 1986
*Lamotte, E., ''Le Traite de la Grande Vertu de Sagesse'', Vol I (1944), Vol II (1949), Vol III (1970), Vol IV (1976), Institut Orientaliste: Louvain-la-Neuve.
*McCagney, Nancy, ''Nāgārjuna and the philosophy of openness''. Lanham, Md. : Rowman & Littlefield, c 1997.
*[[Robert Magliola|Magliola, Robert]]. ''Derrida on the Mend''. Lafayette, Indiana: Purdue UP, 1984; 2nd ed. 1986; rpt., 2000. (Through a sustained comparison, this book first brings Nagarjuna to the attention of American and European specialists in Jacques Derrida and French 'deconstruction'.)
*[[Robert Magliola|Magliola, Robert]]. ''On Deconstructing Life-Worlds: Buddhism, Christianity, Culture''. Atlanta: Scholars P, American Academy of Religion, 1997; Oxford: Oxford UP, 2000. (This book further develops comparisons between Nagarjunist and Derridean deconstructions of substantialism.)  
*Murti, T. R. V., 1955. ''The Central Philosophy of Buddhism''. George Allen and Unwin, London. 2nd edition: 1960.
*Murty, K. Satchidananda. 1971. ''Nagarjuna''. National Book Trust, New Delhi. 2nd edition: 1978.
*Ramanan, K. Venkata. 1966. ''Nāgārjuna's Philosophy''. Charles E. Tuttle, Vermont and Tokyo. Reprint: Motilal Banarsidass, Delhi. 1978. (This book gives and excellent and detailed examination of the range and subtelties of Nagarjuna's philosophy.)
*Samdhong Rinpoche, ed. 1977. ''Madhyamika Dialectic and the Philosophy of Nagarjuna''. Central Institute of Higher Tibetan Studies, Sarnath, India.
*Sastri, H. Chatterjee, ed. 1977. ''The Philosophy of Nāgārjuna as contained in the Ratnāvalī''. Part I [ Containing the text and introduction only ]. Saraswat Library, Calcutta.
*Streng, Frederick J. ''Emptiness: A Study in Religious Meaning''. Nashville: Abingdon Press, 1967.
*Walser, Joseph. ''Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture''. New York: Columbia University Press, 2005.
*Wedemeyer, Christian K. 2007. ''Āryadeva's'' Lamp that Integrates the Practices: ''The Gradual Path of Vajrayāna Buddhism according to the Esoteric Community Noble Tradition''. New York: AIBS/Columbia University Press.
*Zangpo, Ngorchen Kunga. 1975. ''The Discipline of The Novice Monk''. Including Ācārya Nāgārjuna's ''The (Discipline) of the Novice Monk of the Āryamūlasaryāstivādīn in Verse'', and Vajradhara Ngorchen Kunga Zenpo's ''Word Explanation of the Abridged Ten Vows, The Concise Novice monks' Training''. Translated by Lobsang Dapa et al. Sakya College, Mussoorie, India

== External links ==
{{Commons category|Nagarjuna}}
*{{sep entry|nagarjuna|Nāgārjuna|Jan Christoph Westerhoff}}
* [http://indica-et-buddhica.org/sections/repositorium-preview/materials/nagarjuna/bibliography Nagarjuna: a bibliography]
* [http://www.orientalia.org/forum6.html Nagarjuna Seminar]
* [http://www.meditationincolorado.org/nagarjuna.htm The Life of Nagarjuna]
* [http://www.sacred-texts.com/journals/ia/banav.htm#pp_2 Overview of traditional biographical accounts]
* [http://www.stephenbatchelor.org/verses2.htm Online version of the Mula madhyamaka karika with Tibetan and English] Translated by Stephen Batchelor
* [http://www.vipassati.ch/english/books/Nagarjunas-Precious-Garland-Buddhist-Advice-for-Living-and-Liberation-Vidyakaraprabha_ebook.html Online version of the Ratnāvalī (Precious Garland) in English] Translated by Prof. Vidyakaraprabha and Bel-dzek
* [http://www.vipassati.ch/english/books/Letter-to-a-friend-Berzin_ebook.html Online version of the Suhṛllekha (Letter to a friend) in English] Translated by Alexander Berzin
* [http://accesstoinsight.org/canon/sutta/samyutta/sn12-015.html Kaccayanagotta Sutta on Access to Insight]
* [http://www.byomakusuma.org/Articles/tabid/55/Default.aspx Nārāgjuna vis-à-vis the Āgama-s and Nikāya-s] Byoma Kusuma Nepalese Dharmasangha
* [http://www.thezensite.com/MainPages/nagarjuna.html ZenEssays: Nagarjuna and the Madhyamika]
* [http://librivox.org/she-rab-dong-bu-by-nagarjuna/ She-rab Dong-bu (The Tree of Wisdom)] LibriVox recording

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