Vivarta-vada Philosophy: Difference between revisions
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Latest revision as of 04:12, 11 May 2022
Pages in category "Vivarta-vada Philosophy"
The following 14 pages are in this category, out of 14 total.
S
- Sankaracarya concocted this meaning of parinama-vada, and by word jugglery he endeavored very hard to establish parinama-vada as vivarta-vada
- Since the soul is actually a spiritual particle, as confirmed in the Bhagavad-gita, it is due to illusion (vivarta-vada) that a human being, like an animal, identifies the body with the self. This is a proper example of vivarta, or illusion
T
- The doctrine of by-products, parinama-vada, is asserted from the very beginning of Vedanta-sutra, but Sankaracarya has superficially tried to hide it and establish the doctrine of transformation, vivarta-vada
- The falsity of Sripada Sankaracarya’s explanation of vivarta-vada and parinama-vada has been detected by the Vaisnava acaryas, especially Jiva Gosvami, whose opinion is that actually Sankara did not understand the Vedanta-sutra
- The impersonalist philosophy, vivarta-vada, generally cites the acceptance of a rope to be a snake as an example of this fact. According to this example, the varieties within our vision are false, just as a rope seen to be a snake is false
- The Mayavadi philosophers conclude that the cosmic manifestation is a transformation of the Supreme. Thus they must necessarily also accept the theory of the illusion of the Supreme - vivarta-vada
- The rope-and-the-snake argument is generally offered by the Mayavadi philosophers. These words, which represent vivarta-vada, are specifically mentioned herein - in SB 4.22.38
- To not know actual facts and thus to mistake one thing for another (as, for example, to accept the body as oneself) is called vivarta-vada