(Excerpts from the satsang of Pujya Bapuji)
While deliberating upon how this creation came into existence great men have discovered three theories.
The first is arambhavada, 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 form its mentor the potter a factory is separated form its creator, the owner. This means that God is separated form His creation, the world; but one can see that world. So how God and the world be separate?
The second is the theory of parinamavada the doctrine of real transformation i.e. God himself became the world. For example, milk once converted into cured 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 vivartavada, .i.e. the doctrine of apparent transformation. This is the special appearances of a sub stance (the Reality) in various new forms without having undergone any real change. For instance your Real Self remains the same while at might dreams appear in it a train the railway tracks the rotating wheels ect.
You are the Consciousness and 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 them you think of your watch and money which are in your pocket. The thoughts of the watch and money are internal while the watch and will earn merits is internal while you are taking a dip outside. So, there is inside and outside even in a dream. In the apparent transformation of your Real Self there are both in side 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 init, the Truth remains changeless! In the depths of the ocean three is calm water while three 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 as icebergs which are a product of water, 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 avertable and incontrovertible.
While deliberating upon how this creation came into existence great men have discovered three theories.
The first is arambhavada, 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 form its mentor the potter a factory is separated form its creator, the owner. This means that God is separated form His creation, the world; but one can see that world. So how God and the world be separate?
The second is the theory of parinamavada the doctrine of real transformation i.e. God himself became the world. For example, milk once converted into cured 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 vivartavada, .i.e. the doctrine of apparent transformation. This is the special appearances of a sub stance (the Reality) in various new forms without having undergone any real change. For instance your Real Self remains the same while at might dreams appear in it a train the railway tracks the rotating wheels ect.
You are the Consciousness and 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 them you think of your watch and money which are in your pocket. The thoughts of the watch and money are internal while the watch and will earn merits is internal while you are taking a dip outside. So, there is inside and outside even in a dream. In the apparent transformation of your Real Self there are both in side 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 init, the Truth remains changeless! In the depths of the ocean three is calm water while three 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 as icebergs which are a product of water, 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 avertable and incontrovertible.
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