Absolute and Phenomena
I THE ABSOLUTE IS SUNYA-TRANSCENDENT PRAJNAPARAMITA. as non-dual Intuition is the Absolute. This was shown in the last chapter. The converse is equally significant. The Real is non-dual-free from all empirical predicates and relation. It is Siinya, devoid of every kind of
determination. The Real (tattva) is invariably defined, in the Madhyamika treatises, as transcendent to thought! as non-relative, non-determinate, quiescent, non-discursive, non-dual. 2 All possible modes of predication are classified under four heads: bhava (existence, affirmation) and abhava (non-existence, negation) are the primary modes which are conjointly affirmed (ubhayam) or disjunctively denied (na bhaval)., naivabhaval).) to make the third and the fourth class of predicates respectively. Tattva cannot be characterised by any of these predicates taken singly or in combination. 3 This point has been reiterated with regard to all categories of thought-causality, motion, substance, Relation, Self (atman) and modes.