While deliberating upon how this Creation came into existence, great men have discovered three theories.
The first is ārambhavāda, i.e. the theory of origination, according to which the world was created by pure consciousness (God). Just as a potter makes a pot, a businessman builds a factory and starts it, similarly God has brought this world into existence. A pot is separated from its mentor, the potter, a factory is separated from its creator, the owner. This means that God is separated from his creation, the world; but one can see that the āconsciousness of God permeates the world. So how can God and the world be separate?
The second is the theory of parināmavāda – the doctrine of real transformation i.e. God himself become the world. For example, milk once converted into curd cannot be reconverted into milk. In the same way, if God Himself has become the world, how can His divinity be immutable when the world is continuously in a state of flux?
In their quest, the Self-realized great men, the Masters of Vedanta, arrived at the conclusion that this creation is a vivarta, an apparent transformation of God. This is called vivartavāda, i.e the doctrine of apparent transformation. That is, the special appearances of a substance (the Reality) in various new forms without having under gone any real change. For instance, your Real Self remains the same while at night dreams appear in it – a train, the railway tracks, the rotating wheels, etc.
You consciousness and you create the insentient wheels, train, flourishing fields, and a scenario of the railway station which depicts hawkers shouting on the platform, the ticket – checker, and passengers. You reach Haridwar, take a dip in the Ganges saying ‘Gange Har’ – and then you thank of your watch and money which are in your pocket. The thoughts of the and money internal while the watch and money are external. The feeling that you will earn merits is internal while you are taking a dip outside. So, there is inside and outside even in dream. In the apparent transformation of your Real Self there are both inside and outside, sentient and insentient, but the Real Self remains the same.
Similarly, this world is an apparent transformation of the Supreme Brahman, the Supreme Soul. Though everything, inside and outside, heaven and hell, strangers and non-strangers, are apparent in it, the Truth remains changeless! In the depths of the ocean there is calm water while there are several muddy waves, bubbles, whirlpools and sea shores of different forms and hues on the surface. The water in the depths of the sea remains the same, while the waves visible on the surface are just an apparent transformation of the water. Just keep floating on it, so does this universe undulate in the changeless Supreme Brahman, the Supreme Self. Thus this theory of apparent transformation propounded by Vedanta Philosophy is most acceptable and incontrovertible.
The first is ārambhavāda, i.e. the theory of origination, according to which the world was created by pure consciousness (God). Just as a potter makes a pot, a businessman builds a factory and starts it, similarly God has brought this world into existence. A pot is separated from its mentor, the potter, a factory is separated from its creator, the owner. This means that God is separated from his creation, the world; but one can see that the āconsciousness of God permeates the world. So how can God and the world be separate?
The second is the theory of parināmavāda – the doctrine of real transformation i.e. God himself become the world. For example, milk once converted into curd cannot be reconverted into milk. In the same way, if God Himself has become the world, how can His divinity be immutable when the world is continuously in a state of flux?
In their quest, the Self-realized great men, the Masters of Vedanta, arrived at the conclusion that this creation is a vivarta, an apparent transformation of God. This is called vivartavāda, i.e the doctrine of apparent transformation. That is, the special appearances of a substance (the Reality) in various new forms without having under gone any real change. For instance, your Real Self remains the same while at night dreams appear in it – a train, the railway tracks, the rotating wheels, etc.
You consciousness and you create the insentient wheels, train, flourishing fields, and a scenario of the railway station which depicts hawkers shouting on the platform, the ticket – checker, and passengers. You reach Haridwar, take a dip in the Ganges saying ‘Gange Har’ – and then you thank of your watch and money which are in your pocket. The thoughts of the and money internal while the watch and money are external. The feeling that you will earn merits is internal while you are taking a dip outside. So, there is inside and outside even in dream. In the apparent transformation of your Real Self there are both inside and outside, sentient and insentient, but the Real Self remains the same.
Similarly, this world is an apparent transformation of the Supreme Brahman, the Supreme Soul. Though everything, inside and outside, heaven and hell, strangers and non-strangers, are apparent in it, the Truth remains changeless! In the depths of the ocean there is calm water while there are several muddy waves, bubbles, whirlpools and sea shores of different forms and hues on the surface. The water in the depths of the sea remains the same, while the waves visible on the surface are just an apparent transformation of the water. Just keep floating on it, so does this universe undulate in the changeless Supreme Brahman, the Supreme Self. Thus this theory of apparent transformation propounded by Vedanta Philosophy is most acceptable and incontrovertible.
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