[Advaita-l] Discussion on pratitya-samutpada regarding

Ananta Bhagwat ananta14 at yahoo.com
Thu May 1 08:05:27 CDT 2008

Sri Srikanta

1/ I suggest, as a practice, you include the mail against which you are making a point.
2/ Tripitaka (Pali canon) is the earliest source of Buddha's direct teaching. In the second basket (Sutta Pitaka) this pratItyasamutpada formula is included (ref my earlier mails on this topic). In spite of your verbose explanation, I fail to understand how could this principle be formulated as an alternative to yogAcAra which came much later?
3/ If you say that gauDapAda influnced Buddhism rather than the other way round, I have personally no problem with this position if there is enough evidence. However, I prefer to hold on to a position based on his kArikA's that gauDapAda was quite knowledgeable about Buddhism and asserted upanishadic principle of Atman = brahman by using some of Buddhism's own arguments and referring some Buddhist texts.


----- Original Message ----
From: "srikanta at nie.ac.in" <srikanta at nie.ac.in>
To: advaita-l at lists.advaita-vedanta.org
Sent: Thursday, May 1, 2008 4:48:34 PM
Subject: [Advaita-l] Discussion on pratitya-samutpada  regarding

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.

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