Fwd: Vivartavada

[Guest guest]

advaitin , " Tony OClery " <aoclery wrote:

 

advaitin , V Subrahmanian <subrahmanian_v@>

wrote:

>

>> Brahman is the Vivartavaada.

>

> praNAms Sri SubramaNiyan prabhuji

> Hare Krishna

>

> Kindly give me the shankara bhAshya reference for this *brahma

> vivartavAda*....also kindly let me know what is the difference

> between

> kArikA's mAyA satkArya vAda & brahma vivartavAda...

>

> Hari Hari Hari Bol!!!

> bhaskar

>

> Reply:

> Namaste Bhaskarji:

> Here are two references in Shankara Bhashya which have been

shown as depicting the vivartavaada:

> 1. In the Aarambhanaadhikarana first sutra:

Tadananyatvam...2.1.6.14 the bhashya vakyam is: Tasmaad yathaa

ghatakarakaadyaakaashaanaam mahakaasha-ananyatvam, yathaa cha

mrgatrshnikodakaadiinaam uusharaadibhyo ananyatvam

drshtanashtasvarupena anupaakhyatvaat, evamasya bhogya-bhoktraadi-

prapancha-jaatasya brahmavyatirekena abhaava iti drashtavyam.

>

> Meaning: As the space within pots or jars are non-different from

the cosmic space, or as water in a mirage is non-different from the

(sandy) desert - since they sometimes appear and sometimes vanish

away, even so it is to be understood that this diverse phenomenal

world of experiences, things experienced, and so on, has no

existence apart from Brahman.

 

Namaste V-Ji et al,

 

Vivarta, as per Monnier Williams Dictionary, means:

(in Veda7nta) error , illusion , an apparent or illusory form ,

unreality (caused by A-vidya1 " ' , ignorance " ' , and removed by

Vidya1 , ` " true knowledge ) Veda7ntas.

 

Other meanings for the word, as per the same source, are:

 

changing from one state to another , modification , alteration ,

transformation , altered form or condition Ka1v. Katha1s

 

{-vAda} m. a method of asserting the Vedanta doctrine (maintaining

the development of the Universe from Brahma as the sole real

entity , the phenomenal world being held to be a mere illusion or

Ma1ya1 ; cf. %{pariNAma-vAdA})

 

In my way of thinking Vivarta is an illusion, that is only evident

in delusion.

 

There is no time so everything seemingly happens at once so nothing

is unfolding or being projected.

 

In deep sleep or sushupti the world disappears, except for a thought

of existence in the jiva.

 

The Sages say when one becomes realised the world becomes then an

appearance on the Self/Saguna.

 

However when the body drops there is no appearance, no reason for

Saguna only Nirguna. This is why I said that Sankara taught

Ajitavada....................ONS...Tony.

 

--- End forwarded message ---