[Advaita-l] Discussion on pratitya-samutpada regarding

[srikanta at nie.ac.in]

To
Sri.Anant Bhagawath
I do not understand when you said that you cannot understand the purport
of the first 10-12 lines.i have answered the point of Sri.ramesh
Krishnamurthy.You can refer to them.there are many books on yogachara
vijnanvada of Vasubandhu(Vasubandu:Stefen Anacker).You have said that the
Finite Automaton is acausal.the machine can start from anywhere in
sequence.True,but it must keep in storage from where it has started.There
is no process in nature which starts without a cause,and does not produce
an effect.But,the Madhyamaka view of Pratitya-samutpada strives to prove
that,the cause-effect relationship is futile,as they hold that all process
is without substance(svabhava),sarve nissvabhavah,so taught the
Buddha.Buddha also taught differently to his disciples,and based on this
diferent ranches of Buddhism were developed based on these teachings,and
were contradictory to each other.You may refer to the "abhavadhikarana"in
the sutra:Na abhavah upalabdeh,where the Vijnanavada view that there is no
external world is examined(Bauddha pariksha).At the end of this
sutra,Shankara states that these views of the Buddha are in  contradiction
to each other.If these views are held,then it shows that Buddha was a
"prajapadveshi"(hater of mankind).Those who are wellwishers of the good
must highly reject them.
you have writen even Prof.Radhakrishnan has accepted that Gaudapada has
accepted the innovative ideas of Yogacharavijnanvada and Madhyamaka
views.I donot accept Prof.Radhakrishnan's views as authentic,as I have
made indepth studies of Yogachara Vijnanvada and Madhyamaka theories,and
no where the Gaudpada's views concur with them.I am in the finishing stage
of my theses which establsishes this crosscorrelation
of Buddhism with Upanishadic views.I am interested to discuss karika by
Karika with those who are interested to know the purport of the karikas.
                                                    N.srikanta.