The Etymology of Vivartavāda (विवर्तवाद)
1.Vivarta (विवर्त):
Derived from the verb vṛt (वृत्), which signifies "to turn," "to revolve," or "to change," the term vivarta encapsulates the notion of an apparent transformation.
The prefix vi- suggests a sense of distinction or separation, indicating that while something may appear to change, its fundamental essence remains unchanged. Thus, vivarta refers to the illusion of change—an external semblance that masks an underlying constancy.
2.Vāda (वाद):
Vāda translates to "doctrine," "theory," or "philosophical view," representing a systematic approach to understanding reality.
The concept of Vivartavāda can be considered the core of Advaita Vedānta, distinguishing it from the doctrine of Parināmavāda embraced by the Sāṅkhya tradition of Kapila Muni, which affirms the genuine transformation of Ultimate Reality. In contrast, Vivartavāda asserts that transformation is an apparent or illusory modification of the underlying reality, i.e., Brahman.
Ādi Śaṅkarācārya seems to hold a favorable view of Sāṅkhya's metaphysical perspectives, as they share some common ground despite their differences. This is evident in his works, such as the Brahma Sūtra Bhāṣya. The role of Māyā also holds great significance in Advaita Vedānta, where it is regarded as the power of the singular reality (Brahman) that gives rise to all multiplicity. Ergo, Vivartavāda asserts that the multiplicity we experience is superimposed on this singular reality due to ignorance (avidyā).
Vivartavāda plays a major role in establishing the theory of causation in Advaita Vedānta, stating that there is no creation of the universe but rather an illusory transformation of the ultimate reality portraying itself as an illusion through its own power of Māyā, which is neither real nor unreal. The "neither real" aspect lacks independent existence, as it disappears upon realizing Brahman as the reality, while the "nor unreal" aspect of Māyā cannot be entirely dismissed, as it creates the experience of the world that we perceive and interact with.
The transformation and its illusion are akin to the process of a clay pot being molded from clay: the clay remains the same, regardless of the pot's form or shape. In the same way, the universe is an expression of Brahman, which is eternal and immutable, serving as both the instrumental and material cause of the universe. The cause of illusion is our lack of knowledge of the real substratum of the superstratum—our ignorance.
Selected Verses on Vivartavāda from Vivekacūḍāmaṇi
The Vivekacūḍāmaṇi, attributed to Ādi Śaṅkarācārya, offers profound insights into the doctrine of Vivartavāda, emphasizing the illusory nature of transformation and the unchanging reality of Brahman. The following selected verses illuminate the concept of how the perceived multiplicity of the world arises due to ignorance (avidyā), while the substratum—Brahman—remains eternal and unaltered. These verses succinctly illustrate the interplay between Māyā and the realization of the ultimate truth:
228: A jar, though a modification of clay, is not different from it; everywhere the jar is essentially the same as the clay. Why then call it a jar? It is fictitious, a fancied name merely.
232: If the universe, as it is, be real, there would be no cessation of the dualistic element, the scriptures would be falsified, and the Lord Himself would be guilty of an untruth. None of these three is considered either desirable or wholesome by the noble-minded.
234: If the universe be true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and false, like dreams.
235: Therefore the universe does not exist apart from the Supreme Self; and the perception of its separateness is false like the qualities (of blueness etc., in the sky). Has a superimposed attribute any meaning apart from its substratum ? It is the substratum which appears like that through delusion.
Famous Analogies Illustrating Vivartavāda and Brahman
The Vedāntins employ several renowned analogies to elucidate the concept of Vivartavāda and the nature of Brahman. These analogies, such as the rope mistaken for a snake, the mirage in a desert, and the clay and pot, vividly demonstrate how the apparent world is a superimposition (adhyāsa) upon the unchanging substratum, Brahman. They serve to highlight the illusory nature of transformation and the ultimate reality that remains constant beyond the veil of Māyā.
1. Pot and Clay: Just as clay exists as the unchanging substance that can take various forms (like pots, plates, etc.), Brahman remains unchanged while the universe appears to be diverse and changing. The pot is not different from the clay, just as the world is not separate from Brahman.
2. Gold and Ornaments: Gold can be fashioned into various ornaments (rings, necklaces, etc.), but the essence of gold does not change. Similarly, the diverse forms of the universe arise from the same non-dual reality of Brahman.
3. Dreams: In a dream, the dreamer perceives a world that appears real, yet it is merely a projection of the mind. When one awakens, the dream is understood to be an illusion. In this analogy, the waking world is like the dream; it seems real but is ultimately an illusion superimposed on Brahman.
Vivartavāda: An outline