[Advaita-l] A Discussion group for adwaita Vedanta.

[srikanta at nie.ac.in]

Sri.Anantha Bhagawath
In discussing the pratitya-samutpada you have equated pratitya-samutpada
and adwaita based on the two level truths,Viz.samvrti satya and
paramarthika satya with the vyavaharika satya and the paranmarthika satya
of adwaita vedanta.You have also drawn parallelism with the Yogachara
view,and you have asked when the Adwaita enveloped the two pinnacles of
thruths why did it leave the foundation pratitya-samutpada?first of all it
is incorrect to equate the two ,i.e madhyamaka and Adwaita on the basis of
these two truths.For Adwaita,the Paramarthika satya is all the more
important than the vyavaharika satya.adwaita is not merely
speculative,though it uses tarka for examination(shodaka).In Brahmasutras
and karikas of acharya Gaudapada and the bhashyas of Shankara all the
schools of philosophy including Yogachara vijnanavada and madhyamaka views
have been examined in detail and rejected,based on their own standing and
concepts.acharya gaudapada has examined these views of Buddhism in the
"Alatashanti"peakarana of Gaudapada karikas on Mandukyopanishad.it is an
reeoneous view and conclusion that Acharya Gaudapada was a crypto-Buddhist
and that he was influenced by Yogachara and Madhyamaka views.I am writing
a thesis which disproves this conclusion on the basis of vedanta and
Buddhist prakriya.I am willing to discuss with anyone who is interested to
know the correct perspective.

You have said that pratitya-samutpada is based on dependent co-origination
or given a cause it produces an effect just like the input stimuli of an
Finite Automaton which is directed to the next state depending on the past
history.This is not true.Pratitya-samutpada is "acausal".It is at the
basis of the pratitya-samutpada theory that everything is "acausal" as
against the Adwaita view that cause and effect are one.in the long history
of Adwaita vedanta pratitya-samupada view has been examined and totally
rejected.
                                                       N.Srikanta.