11.Firstly when Madhusudana Saraswatiji, starts HIs Advaita Siddhi, he states that mithatya of world is to proved first.Can you please explain what exactly Buddhists positon regarding falsity of the world(I am speaking of Vijanavadins and Shunyavadins) and its relation with the advaita position?
answer: They both accept the world to be non-existant, and is just a projection of vijnana or on vijnana. they say, aadau antau yad nasti,madhye api tad tatha – that which didnt exist in the beg and in the end, in between too its position is the same.
12. Then what is the difference between Buddhism and Advaita? Moreover why does Bhagawan Bhasyakara criticise Vijanavadain view that objects are vijana in His Brahmasutra Bhasya.?
answer: They say that the world is vijnamatra and therefore it is false(asat). and we asy it is illusion (mitya, maya, avidya). though, some people think that the karika has also expressed similar views and not mitya view, (they say, before people were intelligent to understand the difference with just sat and asat) it is wrong, because, the very
alatashanti prakarana deals with this.
13.Regarding therelationship between karmayoga with Jnana what is the difference inBhamati and vivarana school regarding this? There was some difference between them(of a minor nature) regarding the role of Karmayoga.
answer: bhamati – karma -> chitta shuddhi -> desire for knowledge – >shastra -> knowledge – > moksha
Vivarana – karma -> moksha
This they present with the statement, karmana eva samsiddhim astita janakadaya and yagnena daanena tapasaa anashakena, yagnan dhaanamtapaschaiva pavanaani maniishinaam etc. And this cannot be accepted as
14. How can an advaitin say that Karma leads to Moksha! Bhagawan Bhasyakara is clear on this point.
answer:Are you sure ? . because, bhagavan bhashyakara in BS.3.2.5 see the bhashya.he says, tato hi ishward heto jivasya bandhamokshau bhavata. after he says, the point it is possible for some “kaschideva avirbhavati”.
15.Can non-brahmins take sannyasa? What is the traditional position regarding this?If any non brahmmin wants to renounce, does tradition accept them?
answer: The discussion is where sureshwara bhagavan differs with acharya bhagavan. acharya says only brahman has right, but whereas, varthikakara says since they have right for karma, they should have the right for giving it up too. but, the yatidharmasangraha or for that matter naradaparivrajaka or other sanyasa upanishads say only about brahmins. for others, if at all, they should not wear ochre robe.
now, the traditional people, who ever, except the south indian pitas,
accept. probably, they themselves are not brahmins or they dont follow
the sannyasa dharma.