Antiquity of advaita vedanta (was : an open letter to all)
anandhudli at HOTMAIL.COM
Wed Jun 21 17:58:46 CDT 2000
On Wed, 21 Jun 2000 13:44:16 PDT, nanda chandran <vpcnk at HOTMAIL.COM> wrote:
>I know there's very little point in my posting a reply to this, but this is
>for readers who might be misled by such arguments.
>>He calls it viGYAna (consciousness)
>>and describes it as aja (birthless), achala (stationary), avastu
>>(non-object), shAnta (peaceful), and advaya (nondual) in 4.45.
>>The mAdhyamika can *never* say this about *anything*.
>"aparapratyayam shAntam prapanchairaprapanchitam nirvikalpam anAnArtham
>etat tattvasya lakshanam" - "the Real is that which can only be directly
>realized, that which is calm and blissful, where all plurality is merged,
>that where all the cries of the intellect are satisfied, that which is the
> - MAdhyamaka KArikA
This is scholarship of those who think they have mastered the arguments
of advaita! I repeat once again, the mAdhyamika can *never*
accept, for example, the ViGYana that GauDapAda is talking about. He
would not categorically assert any consciousness and the Self. The
whole of mAdhyamika theory rests mainly on two things -
1) pratItya-samutpAda or dependency of anything on others,
and 2) the teaching of anAtman, or the non-Self that comes directly
from the Buddha. The Bauddha can *never* accept that everything is
inherently existent (has Existence for its essence). He can *never*
accept that there is a Self in all beings. This outright shreds to
pieces all outlandish claims about any influence on advaita. Period.
The quote from the MMK which is supposed to compare with GK 4.45 is
inappropriate and irrelevant for this reason.
>That advaita is prachanna bauddham is not to be disproved by trying to show
>that advaita has no buddhist influence. Though this might pass in dogmatic
>or fanatic circles (which incidentally has no place in a true Advaitic
>following and is but a clear example of ignorance being a breeding ground
>for prejudice), a scholarly critical evaluation will tear such an argument
This is the example of rather rabid fanaticism from those who consider
themselves scholarly, the kind one resorts to force personal views
on those of GauDapAda and Shankara. Making such comments is only an
indication of sheer desperation to prove something that cannot be proven!
I also request the list administrators to *forbid* such statements on the
grounds that they do not contribute constructively to either an
understanding of advaita nor even to a comparative understanding of
the points of mAdhyamika. I hope everyone has heard the Hindi saying,
"na ghar kA na ghAT kA". If we try to mix advaita with mAdhyamika, by
distorting the teachings of both as is being done here, we
will neither have the benefits of advaita nor even of mAdhyamika whatever
they may be. We are hearing a distorted version of advaita and
mAdhyamika as well. One has to have the perseverance and the mental
capacity to go through the texts. But then this is probably asking too
much for some who would be just eager to jump to conclusions.
bhava shankara deshikame sharaNam
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