 When Nāgārjuna argues that neither mover nor motion exist by svabhāva he first of all makes an important point about some central concepts of the Buddhist world-view. The goal of the Buddhist path is the liberation from cyclic existence, a form of existence that is nothing but the moving about (samsṛ) through a succession of rebirths. When Nāgārjuna speaks about the mover (gati) he has in mind both the familiar motion from one end of the road to another one as well as the motion from one life to the next. Nāgārjuna’s arguments to the effect that mover and motion are interdependent, that the beginning and end of motion are not to be found “out there” in the world entail that the person who is reborn, the cyclic existence he is reborn in and the liberation from that cyclic existence do not exist substantially.