[Advaita-l] Discussion on pratitya-samutpada and Adwaita
ananta14 at yahoo.com
Wed Apr 30 11:27:37 CDT 2008
1/ I could not understand the purport of your first 10-12 lines.
2/ Finite Automata is a mathematical model of a sequential machine. It is not mandatory to describe it in terms of cause-effect relationship.
3/ Please, see the mail from Sri Ramesh about your misunderstanding. As he points out, pratItyasamutpAda was not developed as an alternative to yogAcAra.
4/ There are scholars like Radhakrishnan who opined that seeds of mAdhyamaka and yogAcAra are discernible in Upanishads. There could be two opinions about it though.
5/ Since you have decided to put words in my mouth about gauDapAda being influenced by Buddhism let me continue with it. Even if he was influenced by Buddhist techniques and terminology, he propagated only upanishadic view.
----- Original Message ----
From: "srikanta at nie.ac.in" <srikanta at nie.ac.in>
To: advaita-l at lists.advaita-vedanta.org
Sent: Wednesday, April 30, 2008 6:23:43 PM
Subject: [Advaita-l] Discussion on pratitya-samutpada and Adwaita
You have said that the paramarthika satya in adwaita is axiomatic(it is
based on Shruthi).
I am writing this based on the Gaudapada karikas whee he has examined the
different view points of the yogachara and the Madhyamaka views.In the
'alatashanti'prakarana,he says that the madhyamakas who rely upon the
sunyavada are more adventurists than the others.While discussin the
appearance of the thoughts,he says that "yo pasyathi ye jatim khe vai
pasyanti te padam".Tasmat jayate na cittam citta drsyam na jayate".Those
who see the birth of thoughts in the mind see indeed the footprints of the
birds in the sky.They try to hold the sky in their fists.In this
prakarana,Gaudapada concludes the Adwaitic view,"kramate na hi Buddhasya
jnanam dharmeshu tapinah!sarve dharmah tatha jnanam Naitat Buddhena
He concludes the prakarana with the declaration;Durdarsham ati gambhiram
ajam samyam visharadam!Buddva padam ananatvam namaskurmo yatha balam!!.
You have said that Finite automaton is also acausal.This is not
correct..Moreover,the pratitya-samutpada view was developed as an
alternative to the yogachara Vijnanavada view that there is no external
world,with the theory of dependent co-origination,that it is the
quintessence of the
nullity of the world,the non-clinging.
I am in the process of concluding my book on the erroneous views that
Gaudapada was influenced by madhyamaka views as said by Vidushekhara
Bhattacharya,Dasgupta,Thomas E.wood and others.It is not right to say
without carefully studying the karikas that Gaudapada was influenced by
Buddhism as is said by you.
It is not also right to say that the Upanishads contained the seeds of
Buddhis.Buddhism is a later development based on Logic,as one can see the
history of the development of Logic,starting from
Gauthama,Kanada,Udyotkara,jayanta Bhatta,Gangesha and others.In the
Buddhists book of Santarakshita with the panjika of Kamalasila we can see
the karikas of Gaudapada stating it is the saying of the upanishadic
seers.therefore,there is no scope for alleging that Gaudapada borrowed
from Buddhism,whereas there is much ground to prove that it is the
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