Is it consistent for the Buddhists to admit the theory of Nairatmyavāda and the doctrine of Nirvana simultaneously? Give reasons in favour of your answer.

Understanding Nairatmyavāda (The Doctrine of No-Self)

Nairatmyavāda, often translated as ‘no-self’ or ‘non-self’, is a core tenet of Buddhist philosophy. It rejects the Hindu concept of *Atman* – a permanent, unchanging soul. Buddhists argue that what we perceive as ‘self’ is merely a temporary aggregation of five *skandhas* (aggregates): form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). These aggregates are constantly changing, interdependent, and lack inherent existence. Therefore, clinging to the notion of a permanent self is the root cause of suffering (dukkha).

Understanding Nirvana (Liberation)

Nirvana, literally meaning ‘to extinguish’, signifies the cessation of suffering and the cycle of rebirth (samsara). It is not annihilation, but rather the extinguishing of the ‘three fires’ – greed, hatred, and delusion – which fuel the cycle of suffering. Nirvana is a state of profound peace, liberation, and freedom from all conditioned existence. It is often described as being beyond conceptual understanding and cannot be fully grasped through intellectual analysis.

The Apparent Contradiction

The apparent contradiction arises from a conventional understanding of ‘who’ attains Nirvana. If there is no self, then who experiences liberation? This question stems from a tendency to apply our everyday, dualistic thinking to a reality that Buddhism describes as fundamentally non-dual. The conventional self, built upon the five skandhas, is an illusion. To ask ‘who’ attains Nirvana is to perpetuate this illusion.

Resolving the Contradiction: Dependent Origination (Pratītyasamutpāda)

The key to resolving this apparent contradiction lies in the Buddhist doctrine of Pratītyasamutpāda – dependent origination. This principle states that all phenomena arise in dependence upon other phenomena; nothing exists independently. The ‘self’ is not a static entity but a dynamic process arising from the interplay of the skandhas. Similarly, Nirvana is not attained *by* a self, but is the result of the cessation of the conditions that give rise to suffering.

When the conditions that create the illusion of self – the clinging to the skandhas – are extinguished through the practice of the Eightfold Path, suffering ceases, and Nirvana is realized. It’s not a ‘someone’ who attains Nirvana, but rather the cessation of the process of becoming. The extinguishing of craving and aversion leads to the dissolution of the conditioned self, revealing the inherent emptiness (sunyata) of all phenomena.

Analogy and Further Clarification

Consider a flame. Is there a permanent ‘flame’ that exists? No. The flame is a process, dependent on fuel, oxygen, and a source of ignition. When the fuel is exhausted, the flame ceases to exist. Similarly, the ‘self’ is a process, dependent on the skandhas. When the conditions that sustain the illusion of self are extinguished, the ‘self’ ceases to exist, and Nirvana is realized. This doesn’t mean something is destroyed; it means a process comes to an end.

Different Schools of Thought

While the core principle remains consistent, different schools of Buddhism interpret the nature of Nirvana and the ‘self’ in slightly different ways. For example, the Theravada school emphasizes the individual’s path to liberation, while the Mahayana school emphasizes the bodhisattva ideal – postponing Nirvana to help all beings achieve enlightenment. However, all schools agree that the realization of *sunyata* (emptiness) is crucial for understanding both *Nairatmyavāda* and *Nirvana*.