REALITY (Skilfully) to enter the dharmadhiitu, this is what bht�takoti means (It consists in) the comprehension that it is the universal reality, the im measurable (�.), the limitless (�l!), the most profound, the most myste rious dharma (:&$ltt&), that is called the dharma-dhiitu, excelling which, exceeding which, there is not anything else (298c-299a) In the term "bhiitakoti," "bhiita" ( ) stands for the unconditioned reality, the dharma-dhiitu (�tl:), and "koti" (�) means with mysterious skill to reach the end, the limit, the apex (tzry ti:ln-IIt) ;24 it also means realization (m�X$�)25 the point of penetration (AII).26 Bhiitakoti is also called the an utpiidakoti (�1:.�), the (supreme) end, the summit, devoid of birth (and death) 27 When the diverse characters o f things are analysed and investigated to their very end, to their very bottom (1t;f{��), (all things are seen) to enter the an utpiida-dharma, the dharma devoid of birth, (the dharma dhiitu) ; it is seen that there is not anything that excels this ultimate reality It is this (entering of all things into the unconditioned reality) that is called the an utpiidakoti (3 03 a) In anutpiidakoti, an tltpiida refers to Nirviil),a, the unconditioned reality (and koti means the entering of things, the penetration of the mind, into it) Nirval),a is the unborn, unextinct dharma; it is the ultimate reali ty, the supreme end (*�1E-Jt) It is not itsel f anything born In truth all things are in their ultimate nature, the Nirviil).a itself, all things themselves are the antltpiidako[i (3 03a) It is (the real nature itself of) all things that is called the dharma-dhatu For, (ultimately) all things enter the indeterminate, incomposite, reality It is therefore that the comprehension (lI:) of the dharma-dhatH amounts to the comprehension of all things (689b) In the dharma-dhiittl, the beings get transformed into the dliarma dlziitH itself (3 5C ) (All beings are ultimately identical with the unborn dharma) For the thing th at is unborn and undestroyed (in its ultimate nature) is the same as the dltarma-dhiittl The dliarma-dhiitu is itself the prajtliipiirclt/litii, (which is the same as the bo dhisattva and the Buddha) (3 5C) 26 NAGARJUNA' S PHILOSOPHY The thirst for the real in man: While the dharma-dltatu is the ultimate nature of all beings, in man there is immanent the sense of the uncondi tioned as his true essence While the limitless dharma is immanent in the heart of every determinate entity, it is only the self-conscious individual that is aware of his real nature But under ignorance the sense of the un conditioned is misconstrued, and hence the sense of lack the thirst, the restlessness in the heart of man This is man's thirst for the real Losing (one's comprehension of) the true nature of things, one sees all things, only pervertedly, crookedly And the meaning of this restlessness lies in realizing one's ultimate natu�e, getting back to one's real self, one's true essence.28 With the realization of this ultimate reality the thirst is completely quenched, the heart becomes full and contented, and there is no longer any hankering for anything Thus, the Siistra says : Even as it is the very nature of water to flow down (tL07l