Vivarta etc.

Dr. M. Giridhar giridhar at CHEMENG.IISC.ERNET.IN
Sat Apr 25 03:06:32 CDT 1998

>    Because, I have read that the two theories that support a "real"
>transformation of the Brahman in to Jagam are :
>   a) vivArta - Irreversible change.
>   b) parinAma - Reversible change.
>  But, the philosophical position of Advaita with regards to this is
>actually ajAti-vAda which only supports "apparent" transformation.  Is
>this correct?

        ajati-vada is the theory of "no creation" If there is no
creation, there is no birth, death, noo rebirth, no mukti etc etc.
This holds only at the paramarthika level.

        At the ordinary level of the sadhaka, advaitans have used
both parinaama and vivaarta vadas. The former is explained in texts
like panchadasi, the latter in texts like yoga vasistha. You can make use
of whatever theory you are comfortable at this stage, but you have accept
ajati-vada ultimately. To understand ajativada, refer to the gaudapada

>2) If Advaita does uphold ajAti-vAda, what is the role of mAya in this

        maayaa does not exist in the paramathika level, which is the only
place where ajati-vada upholds. The use of maya is strictly to explain
questions at the vyavaharika level. Do not confuse between the two levels.
Ultimately (at the paramarthika level), there is no Guru, no sadhaka, no
sadhana, no mukti etc., but to use that analogy at this level would be

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