(Transformation
and Transfiguration)
When the cause and effect are of the same order of reality, the effect is
a transformation or parinaama of the cause, as for example, when milk turns into
curd. When the cause and effect belong to different orders of reality, as when a
rope appears as a snake, the effect is called a vivarta or transfiguration of
the cause.
In the Bhashya on Ch. up. 6.2.2 it is said that pot, etc are merely
different configurations (samsthaanamaatram) of earth, etc. This is compared to
a rope appearing as a snake i.e. vivarta. So it appears that pot is only a
vivarta of clay and not a parinama. The same is stated in Anubhootiprakasa on
Aitareya up.
The author of Samkshepas’aariirakam says that the theory of transformation of Brahman as the universe serves as the prelude to the theory of transfiguration. In II.56 it is said that the author of the Brahmasuutras puts forth the doctrine of transfiguration (vivarta) as his final conclusion. In II.64 it is said that the theory of transformation is advanced as a preliminary to the theory of transfiguration.