Nagarjuna: Meaning, Mantra, Symbolism & Benefits in Tibetan Buddhism

Nagarjuna is the great Indian Buddhist master, philosopher, and founder of the Madhyamaka (Middle Way) school — the “Second Buddha” who systematised the Buddha’s teachings on emptiness and established the philosophical foundation of Mahayana Buddhism. Practitioners and scholars alike revere Nagarjuna for his ability to cut through all conceptual extremes, reveal the ultimate nature of reality, and illuminate the Middle Way that leads to liberation. The main mantra of Nagarjuna is Om Benza Naga Juna Bodhisattva Svaha (or the shorter form Om Benza Naga Juna Hum).

Quick Facts About Nagarjuna

• Category: Mahasiddha / Philosopher / Founder of the Madhyamaka School / “Second Buddha”

• Meaning: “Nagarjuna” — “the one who was born under an arjuna tree” (Arjuna) and “whose awakening was accomplished with the help of the Nagas (serpent-deities)”, also known as “Arya Nagarjuna”

• Main Mantra: OM BENZA NAGA JUNA BODHISATTVA SVAHA (or OM BENZA NAGA JUNA HUM)

• Main Benefits: Realising the profound truth of emptiness (śūnyatā), cutting through all conceptual extremes, developing wisdom and insight, purifying wrong views, establishing the foundation for Mahayana practice

Who Is Nagarjuna?

Nagarjuna (Sanskrit: Nāgārjuna; Tibetan: ཀླུ་སྒྲུབ།, Klü Drub, “Naga-Accomplished” or “Ludrup”; traditional dates c. 150–250 CE) is one of the most important figures in the history of Buddhism. He is widely regarded as the founder of the Madhyamaka (“Middle Way”) school of Mahayana Buddhism and is often called the “Second Buddha” for his unparalleled contributions to Buddhist philosophy. In both the East Asian and Tibetan traditions, Nagarjuna is also considered one of the “Seventeen Nalanda Masters” and is listed among the “Six Ornaments” of Indian Buddhist philosophy (alongside Aryadeva, Asanga, Vasubandhu, Dignaga, and Dharmakirti).

Life and Legend

Nagarjuna was born into a Brahmin family in southern India during the 1st or 2nd century CE-. According to traditional accounts, he was extraordinarily intelligent from a young age, mastering the Vedas and becoming renowned for his knowledge. During his youth, he and three friends learned the art of invisibility and used it to enter the king’s palace and indulge their desires. When their activities were discovered and his friends were killed by the king’s guards, Nagarjuna narrowly escaped. This brush with death was a profound turning point. He reflected deeply on the nature of desire and suffering, famously exclaiming: “Desire is the root of suffering, the source of all calamities!”. This realisation led him to renounce the world and seek a spiritual path.

After this incident, Nagarjuna renounced the world and took ordination in the Sarvastivada school of Buddhism. He studied the sutras and became disillusioned with the limited views he encountered. According to legend, he then travelled to the Himalayas where an elderly monk taught him the Mahayana sutras. A Naga king (a serpent-deity) then invited him to his underwater palace, where he revealed the Prajnaparamita teachings on emptiness that the Buddha had entrusted to the Nagas for safekeeping. Nagarjuna memorised these teachings and brought them back to the human realm, where he expounded them for the benefit of all beings. This event is the origin of his name: “Naga,” the serpent beings who guarded the texts, and “Arjuna,” the name of the tree under which he was born. His name is thus understood as “the one who was born under an arjuna tree and whose awakening was accomplished with the help of the Nagas”.

Nagarjuna is also credited with descending into an iron stupa in southern India, where the great bodhisattva Vajrasattva transmitted the entire esoteric Vajrayana teachings to him. For this reason, he is revered as a patriarch in many Buddhist esoteric traditions, including the Chinese Buddhist Tantra (Tangmi) and Tibetan Buddhism. He is also counted among the eighty‑four mahasiddhas of India.

In his later life, Nagarjuna was a teacher and spiritual guide to the king of the Satavahana dynasty, who built monasteries and sponsored his teachings. He wrote extensively, producing what are traditionally counted as the “Three Great Commentaries” (Bodhicittavivarana, Suhṛllekha, Vyavaharasiddhi) as well as the “Reasoning Collection” of six works, including the Mulamadhyamakakarika (Fundamental Verses on the Middle Way), Yuktisastika (Sixty Verses on Reasoning), Sunyatasaptati (Seventy Verses on Emptiness), Vigrahavyavartani (The End of Disputes), Vaidalyasutra, and Ratnavali (Precious Garland). In East Asia, he is credited with authoring the Mahaprajnaparamita Shastra (Great Commentary on the Perfection of Wisdom) and the Shi Zhu Pi Po Sha Lun (Commentary on the Ten Stages), though modern scholars question some of these attributions.

Philosophical Legacy: The Middle Way

The core of Nagarjuna’s philosophy is the concept of emptiness (śūnyatā) . He famously states in the Mulamadhyamakakarika: “Everything is empty of inherent existence. All phenomena lack self-nature (svabhava).”-. He argued that nothing exists independently; rather, everything arises in dependence on causes and conditions. This is the principle of dependent origination (pratītyasamutpāda) . Because things arise dependently, they have no fixed, independent essence. To cling to things as if they did is the root cause of all suffering.

Nagarjuna’s genius was to teach that emptiness is not a state of nothingness, but a middle path between the extremes of eternalism (believing things are permanent) and nihilism (believing nothing exists). The famous “Eight Negations” from the opening of his Fundamental Verses on the Middle Way states that all phenomena are free from the eight conceptual extremes:

1. No production (birth)

2. No cessation (death)

3. No permanence

4. No annihilation

5. No coming

6. No going

7. No sameness

8. No difference

Because all phenomena are dependently originated, they are empty of inherent existence. And because they are empty of inherent existence, they can appear as dependently arisen conventional truths. This is the Middle Way — a path that avoids all extremes and leads to liberation.

Nagarjuna in Tibetan Buddhism

In Tibetan Buddhism, Nagarjuna’s Middle Way philosophy is foundational. The great Indian universities that preserved and transmitted the Buddhist teachings were primarily divided into two main traditions: the Profound View Tradition (Zab mo lta ba’i lugs), of which Nagarjuna is the patriarch, and the Vast Conduct Tradition (Rgya chen spyod pa’i lugs), of which Asanga is the patriarch. Within this framework, Nagarjuna expounded the Madhyamaka (“Middle Way”) system, which, in its “Prasangika” (Consequentialist) form, is the pinnacle of philosophical view in the Gelug tradition. In the Nyingma school, Nagarjuna is considered one of the great early patriarchs and a source of the Mahayana’s philosophical foundation, often invoked in lineage prayers and guru yoga practices.

He is also counted among the Six Ornaments of Indian Buddhist philosophy, the six great commentators who wrote authoritative treatises on the Buddha’s word. In Tibetan Buddhism, the Six Ornaments are: Nagarjuna, Aryadeva, Asanga, Vasubandhu, Dignaga, and Dharmakirti. Nagarjuna is usually listed first, as the founder of the profound view lineage.

In the Tibetan tradition, Nagarjuna’s life expectancy is said to have been six hundred years, and he is said to have attained the “rainbow body” (the highest sign of enlightenment in Dzogchen) at the time of his passing. His relics are enshrined in a stupa at the site of his parinirvana (the traditional spot is near the Sri Sri Nagarjuna Maha Stupa in the Nagarjuna Sagar region of South India, historically part of the Satavahana kingdom).

Meaning and Symbolism of Nagarjuna

Spiritual Meaning

The Sanskrit name “Nāgārjuna” is traditionally broken down as “Naga” (serpent-deity) and “Arjuna” (the name of a tree). It refers to the legend that he was born under the arjuna tree and received the Perfection of Wisdom sutras from the Naga king. It also indicates the immense power of his wisdom — like the mythical serpent (naga) that dwells deep in the ocean, Nagarjuna plumbed the profound depths of emptiness.

Nagarjuna is also known as the founder of the Madhyamaka (Middle Way) school, which is the path between the extremes of eternalism (believing things truly exist) and nihilism (believing nothing exists). He is the “Second Buddha” because his writings clarified the Buddha’s own words on emptiness and provided a systematic method for realising them through philosophical analysis.

The Nagas and Emptiness

The nagas (serpent-deities) in Nagarjuna’s legend are not just mythical beings; they symbolise the guarding of deep wisdom. Nagas dwell in the ocean, which in Buddhist symbolism often represents the ocean of suffering (samsara), but also the hidden depths of the mind. The nagas keep the Perfection of Wisdom teachings safe until beings are ready to receive them. They are also associated with the transformative power of wisdom — just as a snake sheds its skin, Nagarjuna’s teachings allow the practitioner to shed all conceptual views.

The number of serpent heads above Nagarjuna’s head in thangkas and statues (typically seven or nine) is also significant. The seven heads can represent the ability to see into the seven pure realms of perception; the number seven in Buddhism also symbolises transcendence of the six realms of samsara and the attainment of complete liberation.

Iconography: How to Identify Nagarjuna

In Tibetan thangkas, statues, and other sacred art, Nagarjuna is usually depicted with the following features:

• Color: Golden yellow or pale yellow — representing the radiant, luminous nature of his wisdom and the profound realisation of emptiness.

• Faces: One face, peaceful and serene, with a slight smile that conveys the joy of non‑conceptual wisdom.

• Arms: Two arms.

• Attributes:

  • Right hand often holds a lotus stem that supports a wisdom sword — the sword cutting through the net of ignorance and dualistic concepts-3.

  • Left hand holds a lotus stem supporting a book — the Prajnaparamita sutra, representing the Perfection of Wisdom and the texts he retrieved from the Naga realm.

  • In other depictions, both hands are in the dharmachakra mudra (turning the wheel of Dharma), the classic gesture of teaching. In this mudra, the thumb and index finger of each hand touch, forming a circle (the “wheel” of Dharma).

• Posture: Seated in full lotus (vajrasana) on a lotus throne, or sometimes in a relaxed “royal ease” (lalitasana) posture.

• Attire: Dressed in the simple robes of a monk, with his right shoulder bared. He has a ushnisha (cranial protuberance) on the crown of his head, a mark of a great being, and his hair is often styled in the manner of a Buddhist monk or in a topknot.

• The Seven or Nine Serpents: The most distinctive iconographic feature: a seven‑ or nine‑headed naga (serpent) rises like a canopy above his head. The serpent heads represent the Naga king who protected the Perfection of Wisdom texts, and they are considered a mark of his full enlightenment, comparable to the similar feature on depictions of the Buddha himself.

• Expression: Peaceful, with downcast eyes that see into the ultimate nature of all phenomena.

• Halo: Often a simple nimbus or a multi‑coloured rainbow aureole, indicating his status as an enlightened being.

Mantra of Nagarjuna

The root mantra of Nagarjuna (transmitted in both East Asian Tantric and Tibetan Buddhist traditions) is:

OM BENZA NAGA JUNA BODHISATTVA SVAHA

A shorter form: OM BENZA NAGA JUNA HUM

• OM — the blessing of enlightened body.

• BENZA (VAJRA) — the indestructible, diamond‑like wisdom of emptiness.

• NAGA JUNA — his name; calling his name directly invokes his presence.

• BODHISATTVA — “enlightenment being,” acknowledging his status as a great bodhisattva.

• SVAHA — “so be it,” sealing the mantra.

• HUM — the seed of enlightened mind.

Important note: Nagarjuna is a great master and bodhisattva, not a secret yidam deity. The mantra is considered open for those with faith and a connection to the profound teachings of emptiness — no empowerment is strictly required, though receiving the oral transmission (lung) from a qualified lama is traditional and recommended. Nagarjuna is also the subject of lineage supplication prayers in all Tibetan Buddhist traditions.

Benefits of Contemplating Nagarjuna’s Teachings

• Realises the profound truth of emptiness (śūnyatā): The primary benefit — directly seeing the ultimate nature of reality, which is the direct antidote to the root cause of all suffering.

• Cuts through all conceptual extremes: His Middle Way philosophy avoids the extremes of eternalism, nihilism, and all other dualistic views, freeing the mind from conceptual elaboration.

• Develops the wisdom that leads to liberation: Wisdom (prajñā) is the principal antidote to the ignorance that drives samsara; Nagarjuna’s teachings are the supreme method for cultivating it.

• Purifies wrong views and mistaken understandings of the Dharma: The teachings on emptiness are the sword that cuts through the thicket of all false philosophies.

• Establishes the unshakable foundation for Mahayana and Vajrayana practice: Nagarjuna’s insight into emptiness is the essential basis for the Mahayana path of compassion and the Vajrayana path of transformation.

• Receives the blessings of the “Profound View” lineage: For Tibetan Buddhists, connecting to Nagarjuna is connecting to the deepest lineage of the Middle Way transmission through Nagarjuna, Aryadeva, Buddhapalita, Chandrakirti, and the Kadam and Gelug masters.

• Inspires both scholarly study and direct meditative realisation: Nagarjuna’s works are designed to be studied, debated, and finally used as a support for direct insight, not merely for intellectual accumulation.

How to Practice with Nagarjuna

Simple Daily Practice (Open to All)

A simple daily practice suitable for everyone (no empowerment required):

1. Preparation: Find a quiet place. Place an image of Nagarjuna at eye level — preferably with a seven‑headed naga canopy, holding a book and a sword.

2. Refuge and Bodhichitta: “I take refuge in the Three Jewels. For the benefit of all sentient beings, I will practice the path to enlightenment.”

3. Visualisation (front): In the space before you, Nagarjuna sits on a lotus and moon disc. Above his head, a seven‑headed naga forms a canopy. His hands are in the dharmacakra mudra (turning the wheel of Dharma) or hold a book and a sword. From his heart, a golden light radiates, entering your own heart and blessing you with the realisation of the Middle Way — the true nature of reality, free from all extremes.

4. Mantra recitation: Recite OM BENZA NAGA JUNA BODHISATTVA SVAHA 21, 108, or more times. Feel that each recitation brings the blessings of Nagarjuna’s profound wisdom, cutting through the darkness of ignorance and illuminating the Middle Way.

5. Dissolution: Nagarjuna melts into golden light and dissolves into you. Your body, speech, and mind become inseparable from his enlightened wisdom.

6. Dedication: “May all beings realise the emptiness of all phenomena, abide in the Middle Way, and quickly attain enlightenment.”

Study of Nagarjuna’s Texts

One of the best ways to connect with Nagarjuna is to study and meditate on his principal works. The Mulamadhyamakakarika (Fundamental Verses on the Middle Way) is his most important philosophical text. It is designed to be recited, memorised, and examined through logical reasoning until the intellect exhausts its conceptual projections and the mind rests in the natural state beyond extremes. This process is the “study” phase of the three trainings (study, reflection, and meditation).

For Tibetan Buddhists, the study of Nagarjuna’s treatises is an essential component of the advanced monastic curriculum (such as the Geshe degree program in the Gelug school). For lay practitioners, even reading and contemplating single verses is of immense benefit.

The Recitation of the Eight Negations

The opening verse of the Mulamadhyamakakarika contains the famous Eight Negations. Reciting these and contemplating their meaning is a powerful meditation on emptiness:

“Not from itself, not from another, not from both, not without a cause.
There is no production anywhere of any thing, in any way.”

Or the more famous formulation:

“There is no production, no cessation; no permanence, no annihilation; no coming, no going; no sameness, no difference.”

By turning the mind away from these eight conceptual extremes (the four pairs), one can approach the Middle Way that is beyond all thought.

Offerings

Traditional offerings to Nagarjuna include:

• Golden offerings: yellow flowers, yellow candles, gold-coloured fruit (oranges, lemons), golden silk.

• Books and texts — especially the Mulamadhyamakakarika or the Prajnaparamita sutras.

• Seven water bowls — the standard offering.

• Butter lamps or candles — representing the light of wisdom.

• Incense — especially sandalwood, juniper, or benzoin.

• Food offerings — rice, sweets, fruit.

Do You Need Initiation (Wang) to Practice Nagarjuna?

No. Nagarjuna is a great master and bodhisattva, not a secret yidam deity. Anyone can recite his mantra, visualise him in front, study his texts, and contemplate his teachings. No empowerment is required. However, for the full benefit of his “Reasoning Collection” of treatises, traditional study under a qualified teacher is recommended, as the subtleties of the Madhyamaka view can be easily misunderstood. Receiving the oral transmission (lung) of his texts from a lama in the lineage of the “Profound View” is also a traditional source of blessings.

Nagarjuna in Tibetan Art

Nagarjuna is a common figure in Tibetan thangkas. He is most frequently depicted as a golden‑skinned monk seated in full lotus on a lotus throne, with the distinctive seven‑headed naga canopy forming an arch above him. His right hand is in the dharmacakra mudra or holds a lotus supporting a sword; his left hand holds a lotus supporting a book. In some depictions, a filtered water vase stands beside him, representing his role as a great purifier and his ability to filter out all conceptual impurities.

In lineage thangkas (refuge trees) of the Gelug tradition, Nagarjuna appears in the “Lineage of the Profound View,” a vertical stack of figures representing the lineage of the Madhyamaka transmission: from Buddha Shakyamuni to Manjushri to Nagarjuna to Aryadeva to Buddhapalita to Chandrakirti, and then to the early Kadampa masters.

In Sakya lineage thangkas, Nagarjuna appears as the source of the “Profound View” lineage of the Lamdré tradition, alongside Virupa (who represents the union of the profound view and the vast conduct). In Kagyu thangkas, he sometimes appears in the lineage rows as the Indian master who transmitted the Middle Way, though he is less central than Tilopa, Naropa, and Marpa.

Statues of Nagarjuna are common in Tibetan Buddhist monasteries, especially in the Gelug tradition. They often show him seated on a lion throne, with the naga canopy, holding a vajra and bell or a book.

A unique artistic motif: Nagarjuna descending from the Naga Realm — thangkas depicting him emerging from the ocean, holding a sacred text, while nagas (serpent‑deities) swim around him in reverence. This image symbolises the rediscovery of the lost Prajnaparamita sutras and is a powerful visual teaching on the hidden depths of wisdom.

FAQ About Nagarjuna

Who was Nagarjuna?

Nagarjuna was a great Indian Buddhist master, philosopher, and founder of the Madhyamaka (Middle Way) school. He lived around the 2nd century CE (c. 150–250 CE) and is often called the “Second Buddha” for his unparalleled contributions to Buddhist philosophy. He is one of the “Six Ornaments” and a patriarch in both East Asian and Tibetan Buddhism.

What does “Nagarjuna” mean?

“Nagarjuna” is broken down as “Naga” (serpent‑deity) and “Arjuna” (the name of a tree). It refers to the legend that he was born under an arjuna tree and that he received the Perfection of Wisdom sutras from the Naga king. It also indicates the immense, hidden, profound nature of his wisdom, like the mythical serpent that dwells in the ocean depths. The Tibetan translation Klü Drub means “Naga-Accomplished.”

What is Nagarjuna’s main teaching?

His main teaching is the Middle Way (Madhyamaka) philosophy of emptiness (śūnyatā). He argued that all phenomena are empty of inherent existence because they arise in dependence on causes and conditions (dependent origination). This middle path avoids the extremes of eternalism (believing things truly exist) and nihilism (believing nothing exists).

What is the mantra of Nagarjuna?

The root mantra is OM BENZA NAGA JUNA BODHISATTVA SVAHA. A shorter version is OM BENZA NAGA JUNA HUM.

Can I practice Nagarjuna’s teachings without empowerment?

Yes. Nagarjuna is a great master and bodhisattva, not a secret yidam. Anyone can recite his mantra, visualise him in front, and study his philosophical works. No empowerment is required. However, for the full benefit of his profound view, traditional study and meditation under a qualified teacher are recommended.

Why is Nagarjuna depicted with a naga canopy?

The naga canopy is a reference to the legend that he retrieved the Prajnaparamita sutras from the Naga realm, a place of profound wisdom. The seven or nine serpent heads also symbolise his full enlightenment and the transcendence of the six realms of samsara. It is the mark of a “Second Buddha,” mirroring the naga canopy above the head of Buddha Shakyamuni.

What is the “Profound View” lineage?

The “Profound View” lineage is the transmission of the Madhyamaka Middle Way philosophy. It begins with Buddha Shakyamuni, who entrusted the Prajnaparamita teachings to Manjushri. Manjushri transmitted them to Nagarjuna, who clarified them in his treatises and passed them to Aryadeva, Buddhapalita, Chandrakirti, and the Kadampa and Gelug masters of Tibet. It is one of the two main streams of Mahayana thought (the other being the “Vast Conduct” lineage of Asanga).

Conclusion: Nagarjuna — The Second Buddha Who Revealed the Middle Way

Nagarjuna is not merely a historical scholar — he is a living, luminous presence of wisdom, the “Second Buddha” whose insight illuminates the entire Mahayana path. From his dramatic conversion as a young, pleasure-seeking man to his miraculous retrieval of the Prajnaparamita from the Naga realm, his life was a continuous turning of the wheel of profound philosophy. His writings are a systematic, razor‑sharp method to cut through every extreme of thought, revealing the Middle Way that is free from all elaboration.

If you are drawn to Nagarjuna, recite his mantra, visualise his naga‑crowned form, and — most importantly — study his verses. The understanding of emptiness is not an intellectual luxury; it is the only medicine that cures the sickness of samsara. May all beings, by the blessings of the “Second Buddha,” realise the nature of reality, abide in the Middle Way, and swiftly attain the state of perfect enlightenment.