Adi-lila, Chapter 7 115
poor fund of knowledge cannot afford them sufficient enlightenment to realize
that when a man’s energy is transformed, the man himself is not transformed but
remains the same person.

Not believing in the fact that the energy of the Absolute Truth is transformed,
Safikaracarya has propounded his theory of illusion. This theory states that although
the Absolute Truth is never transformed, we think that it is transformed, which is
an illusion. Sankaracarya does not believe in the transformation of the energy of
the Absolute Truth, for he claims that everything is one and that the living entity
is therefore also one with the Supreme. This is the Mayavada theory.

Srila Vyasadeva has explained that the Absolute Truth is a person who has differ-
ent potencies. Merely by His desire that there be creation and by His glance (sa
aiksata), He created this material world (sa asrjata). After creation, He remains the
same person; He is not transformed into everything. One should accept that the
Lord has inconceivable energies and that it is by His order and will that varieties of
manifestation have come into existence. In the Vedanta-sutra it is said, sa-tattvato
‘nyatha-buddhir vikara ity udahrtah. This mantra indicates that from one fact
another fact is generated. For example, a father is one fact, and a son generated
from the father is a second fact. Thus both of them are truths, although one is
generated from the other. This generation of a second, independent truth from a
first truth is called vikara, or transformation resulting in a by-product. The Supreme
Brahman is the Absolute Truth, and the other energies that have emanated from
Him and are existing separately, such as the living entities and the cosmic manifesta-
tion, are also truths. This is an example of transformation, which is called vikara or
parinama. To give another example of vikara, milk is a truth, but the same milk
may be transformed into yogurt. Thus yogurt is a transformation of milk, although
the ingredients of yogurt and milk are the same.

In the Chandogya Upanisad there is the following mantra: aitad atmyam idarh
sarvam. This mantra indicates without a doubt that the entire world is Brahman.
The Absolute Truth has inconceivable energies, as confirmed in the Svetasvatara
Upanisad (parasya saktir vividhaiva sruyate), and the entire cosmic manifestation is
evidence of these different energies of the Supreme Lord. The Supreme Lord is a
fact, and therefore whatever is created by the Supreme Lord is also factual. Every-
thing is true and complete (purnam), but the original purnam, the complete Abso-
lute Truth, always remains the same. Purnat purnam udacyate purnasya purnam
adaya. The Absolute Truth is so perfect that although innumerable energies emanate
from Him and manifest creations which appear to be different from Him, He never-
theless maintains His personality. He never deteriorates under any circumstances.

It is to be concluded that the entire cosmic manifestation is a transformation of
the energy of the Supreme Lord, not of the Supreme Lord or Absolute Truth
Himself, who always remains the same. The material world and the living entities
are transformations of the energy of the Lord, the Absolute Truth or Brahman,
who is the original source. In other words, the Absolute Truth, Brahman, is the
original ingredient, and the other manifestations are transformations of this in-
gredient. This is also confirmed in the Jajittirfya Upanisad. Yato va imani bhutani
jayante: “This entire cosmic manifestation is made possible by the Absolute
