Vivartha vada and Ajathi vada

[Guest guest]

Namaste

 

I am a new member and this is my first message to the group.

 

Vivartha Vada and Ajathi Vada.

 

This is what I have understood and I may be corrected if I am wrong.

 

Assuming that the world is created, it must have been born of Brahman. Any

creation involves change. But Brahman is nirvikarah and beyond time and space.

The world and the Ahankara I are within time and space. So the world appears to

be real to the Ahankara. Now a question can be asked. Can anything bound by

time and space be born out of an entity which is beyond time and space?

Obviously No.

 

Another important thing to be noted is this. We perceive the world in Jagrat

and Swapna avasthas. The concept of time and space occurs along with the two

avasthas. In Sushupti there is no time and space. From timelessness time cannot

be born. So the Jagrat and Swapna avasthas are a superimposition on Sushupti.

What obtains in Sushupti is Brahman which is my real nature. If it is considered

that Jagrat and Swapna avasthas merge into Sushupti (being infinite) then

Sushupti is also to be taken as another avastha. But Sushupti is ever present

being there in all the three avasthas. So from the Sushupti standpoint there is

no going and coming. That way it is Thuriyam, the silence after Om.

 

As long as I look upon myself as a limited entity the world appears to be real.

There will be subject and object duality. When I look upon myself as the whole,

AS IN SUSHUPTI, the duality ceases which means their is no world other than me.

The limited ego also mereges into the whole.

 

The seeming duality is because os Adhyasa, i.e., looking at a thing and

mistaking it to be different. What is accepted as World is Brahman only. From

the standpoint of Brahman, there is no world. This is Ajathibada.

>From the standpoint of the limited ego, who perceives the world, Brahman without

undergoing any change is the cause of the world. The rope mistaken for a snake

can be taken as an example. From the standpoint of the rope there is no snake.

>From the standpoint of the snake, the rope without undergoing any change, is the

cause of the snake. This is Vivartha Vada.

 

So both Vadas are OK. Only the standpoints vary.

 

Hari Om.

 

D.Ravindra Reddy. e mail: dravi34

 

 

 

 

 

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[Guest guest]

advaitin, Devireddy Ravindra Reddy

<dravi34> wrote:

>

>

> From the standpoint of the limited ego, who perceives the world,

Brahman without undergoing any change is the cause of the world.

The rope mistaken for a snake can be taken as an example. From the

standpoint of the rope there is no snake. From the standpoint of

the snake, the rope without undergoing any change, is the cause of

the snake. This is Vivartha Vada.

>

> So both Vadas are OK. Only the standpoints vary.

>

> Hari Om.

>

> D.Ravindra Reddy. e mail: dravi34

 

Namaste,

 

This is all very fine and repeating the earlier post. However my

point, if I have one, is that there is no problem of mistaking a

rope for a snake for ultimately ......there is no rope at all!!!!

For the potentiality of dualism or appearance even is ever Saguna

which is unreal. Nirguna is Nirguna---nothing ever

happened....ONS...Tony.