[Advaita-l] Can a mithyA-vastu produce an effect? असत्यवस्तुनः अर्थक्रियाकारित्वम्
lalitaalaalitah at gmail.com
Sun May 22 13:44:12 CDT 2011
2011/5/22 Vidyasankar Sundaresan <svidyasankar at hotmail.com>
> "Everything is in everything" is an absolutely wrong interpretation of the
> that teaches trivRtkaraNa.
> What trivRtkaraNa teaches is that every object has components of tejas, ap
> and pRthvi in its make-up.
> The Sruti teaching of trivRtkaraNa does not say that gold has "large
> of gold and "small quantities" of silver, platinum, mud, lead, you, me,
> reader of this list, our departed ancestors, yet-to-be-born descendents and
> all other things that are NOT gold.
Actually, you thought a lot but even that was little.
I already indicated in my previous post(by these words : *tR^ivR^itkaraNam
of pR^ithivi, etc. is said in upaniShad and not dvivR^itkaraNam of silver
and shell. *) what you are saying now.
When you said above you presumed that all is made up of pR^ithvi, etc. and
there are no separate gold-parts etc. Now, when everything is made up of
these three, then gold, silver, shell, rope, snake, etc. all are made of it.
Then it comes that there are no molecules of god in gold, silver in silver,
etc. Now, the question of large and small quantity of gold, etc in gold,
etc. is gone. All have same ingredient, i.e., pR^ithivi,etc. So, someone
sees something as shell and other as silver. Both are correctly seeing as
the kAraNa keeps every kArya(gold, etc) in it's womb hidden. Some kArya is
revealed by vyApAra and normal eyes can see it. Those which are not
expressed are seen with defective eye, etc.
I don't know what actually rAmAnujas will tell here. But as I'm capable of
thinking from both sides according to my limited knowledge and imagination,
I'm presenting my views in form of both refutation of rAmAnujas and their
I'll be definitely pleased to see the way in which traditional-rAmAnujas
reply these questions.
I would hope that on a list such as this one, list members would take the
> time and effort to appreciate and try to emulate at least some of the many
> subtleties in the stances taken by various Indian darSana-s, whether Astika
> or nAstika.
This will need participation of people like murthy who are studying other
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