What is the Hindu philosophy of Vivartavada?
The world is described as an illusory transformation of the Ultimate Reality or Realities, according to this philosophical model.
The Advaita Vedanta philosophical school is known for its
vivartavada model.
The Advaitins believe in a causal model known as satkaryavada,
which assumes that effects already exist in their causes and that when they
appear, they are simply transformations (parinama) of those causes.
Milk is transformed into curds, butter, and clarified butter
as a classic example.
Each of these effects was already present in the cause, according to proponents of asatkarya, and emerges from it through a natural transformation of the cause.
The Advaita school adheres to the philosophical position of
monism, which holds that everything is merely different manifestations of a
single Ultimate Reality.
Despite the appearance of difference and diversity in the
world, Advaita proponents claim that reality is nondual (advaita), that is,
that all things are "actually" nothing but the formless, unqualified
Brahman.
The Advaitins' belief that an effect already exists in its cause is based on the principle that all things in the universe ultimately rely
on Brahman as the first cause.
Simultaneously, the Advaitins refuse to acknowledge that
Brahman ever changes because this would negate its eternal and unchanging
nature.
As a result, they talk about a fictitious transmission (vivartavada).
The Advaitins believe that Brahman never truly changes
because it is eternal and thus unchanging; the apparent changes are only
illusory, based on human ignorance through shifting superimposition patterns
(adhyasa).
Advaitins are able to maintain Brahman's transcendence while also accounting for (apparent) changes in the phenomenal world in this way.
Proponents of a different approach, which portrays the
perceivable world as an actual trans creation of this unified reality, argue
against this stance.
Proponents of the Samkhya, Vishishthadvaita Vedanta, and
Bhedabhada philosophical traditions, who, like Advaitins, believe in satkaryavada,
hold this position.
Each of these three schools thinks that the world as we see
it is real, that it is rooted in a single ultimate source, and that this
fundamental principle undergoes a genuine metamorphosis through which the
universe is born.
This parinama connection permits these schools to explain
the phenomenal world, but in a manner that undermines the transcendence of
these initial principles by incorporating them within it.
Philosophically, they struggle to explain how the sublime
might become commonplace, then transcendent again.
What is the vivartavada view of Advaita Vedanta?
According to the post-Shankara Advaita advaitins' vivartavada view of Advaita Vedanta, the cosmos is only a "illusory mutation" of Brahman.
What does Vivarta mean?
The Sanskrit term vivarta denotes a change in form, a modification, or a changed circumstance.
The word vivarta is the root of the phrase vivartavada.
The Satkaryavada thesis, which states that the cause precedes the consequence, is accepted by all Vedanta schools.
However, there are several points of view about how Brahman gave rise to the material universe.
The concept of parinamavada holds that the universe is a genuine (parinama) metamorphosis of Brahman.
- The concept of vivartavada holds that the universe is only a fictitious (vivarta) representation of Brahman.
- According to Vivartavada, despite the fact that Brahman seems to alter, nothing really changes.
- The multitude of creatures are false manifestations because Brahman, the ultimate truth that is unborn, unchanging, and utterly devoid of any parts, is the only true being.
The Brahma Sutras, early Vedantins, the majority of Vedanta schools, and Samkhya all support parinamavada.
According to Nicholson, the Advaitins, who are devotees of Shankara, are the "most conspicuous champions of Vivartavada."
The Advaitins say that before the individual ego may be freed, all of Brahman's consequences must eventually be accepted as unreal, despite the fact that the universe can be represented as conventionally real, continues Nicholson.
However, academics are divided on whether Adi Shankara and his Advaita theory used vivartavada or parinamavada to explain causation.
Adi Shankara did not support Vivartavada, according to scholars like Paul Hacker and Hajime Nakamura, and his justifications are "far from any connotation of illusion." They claim that the concept of Vivarta was given by the scholar Prakasatman, and it is Prakasatman's thesis that is sometimes mistaken for Adi Shankara's perspective.
According to Andrew Nicholson, who agrees with Hacker and other academics, Shankara's thoughts are more closely related to parinama-vada than the vivarta-vada, and the vivarta explanation most likely developed gradually in the Advaita sub-school later.
Casual connection is depicted by Vijnanabhiksu as having three terms: effect, variable locus cause, and immutable locus cause.
The locus cause cannot be separated from the changing cause and effect and does not originate in them.
By proposing the theory of Svatantryavada (the "Universal voluntarism"), which maintains that Effect develops from Cause due to the sovereignty of God's Will, the Pratyabhijna philosophy of Somananda disproves the Arambhvada (the "Realistic view" of the Nyaya-Vaisesika), the Parinamavada (the theory of Transformation of the Sankhya-Yoga), and the Vivart.
Ramanuja recognizes Prakrti as the material cause, but Madhava disputes this claim since a material cause does not necessarily imply control or supervision.
Madhava also disagrees with the Vivartavada because it does not acknowledge the need to account for any effects.
In his pure non-dualism (Shuddhadvaita) philosophy, Vallabhacharya also opposes "vivartavada" and asserts that Maya (or the "Jagat") is real and is only a power of Brahman who manifests as Jiva and the world of his own volition.
In doing so, there is no transformation of Brahman; it still remains only gold.
As a result, Shuddhadvaita is also called as "Avikta Parimavda" (Unmodified transformation).
Frequently Asked Questions
What does Vivartavada mean?
The concept of vivartavada holds that the universe is only a fictitious representation of Brahman.
What distinguishes Parinamavada from Vivartavada?
The non-advaitin doctrine of real change is referred to as parinama-vada.
References And Further Reading:
- Majumder, B. and Ray, S., 2022. Rajju Sarpa Bhranti-A Metaphysical Analysis of Visual Illusions in Light of Doctrine of Vivarta Vada. Journal of Ayurveda and Integrated Medical Sciences, 7(5), pp.80-90.
- Sayanolibavan, M., 2022. The importance attributed to Mandukya Karika in the tradition of Advaida Vedanta.
- Roodurmum, P.S., 2002. Bhåamatåi and Vivaraòna Schools of Advaita Vedåanta a Critical Approach.
- Chari, S., 2011. Indian Philosophical Systems: A Critical Review Based on Vedānta Deśika's Paramata-Bhaṅga.
- Majumder, B. and Ray, S., 2022. Doctrines of Different Philosophical Schools Regarding the Theory of Cause & Effect and Their Validation in Light of Charaka Samhita. Journal of Ayurvedic and Herbal Medicine, 8(2), pp.94-100.
- Bhattacharyya, S.P., 2000. Sarvajñātmamuni's contribution to Advaita Vedānta.
- Brooks, R.W., 1963. Śaṁkara: A Psychological Study.
- Isaeva, N.V., 2009. Vivartavada.
- Duquette, J., 2015. Is Sivadvaita Vedanta a Saiddhantika School? Parinamavada in the Brahmamimarrisabhasya. Journal of Hindu Studies, 8(1), pp.16-43.
- Chaliha, A., 2017. ON SRIBHASYA-THE BASIC BOOK ON THE THEISTIC VEDANTA. The Philosophical Journal of JB College (Autonomous), Jorhat Assam, India, p.10.
- Goswami, N., The concept of aventa philosophy of Sankaracharya.
- Singh, P., 2021. The Problem of Causation: Nagarjuna Vs Hume. Journal Of International Buddhist Studies College (JIBSC), 7(1), pp.66-75.
- Gupta, A.S., 1958. Ramanuja on causality. Philosophy East and West, 8(3/4), pp.137-148.
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