▁accepts ▁the ▁world ▁just ▁as ▁it ▁appears ▁to ▁common ▁sense . ▁A j ativ ada ▁( the ▁theory ▁of ▁no ▁orig ination ▁of ▁Ga ud ap ada ) ▁is ▁associated ▁with ▁Viv art av ada ▁( the ▁theory ▁of ▁manifest ation ▁of ▁Sank ara ), ▁they ▁are ▁the ▁same ▁teaching ▁at ▁the ▁par mar tha ▁basis ▁but ▁from ▁two ▁different ▁angles ▁viz . ▁a ) ▁when ▁the ▁focus ▁is ▁kept ▁on ▁the ▁chang eless ▁Bra h man , ▁and ▁as ▁a ▁consequence ▁of ▁that ▁perspective ▁the ▁world ▁is ▁seen ▁to ▁be ▁merely ▁an ▁un real ▁appearance , ▁the ▁teaching ▁is ▁aj ativ ada ; ▁and ▁b ) ▁when ▁the ▁focus ▁sh ifts ▁to ▁the ▁empir ical ▁fact ▁of ▁the ▁world - app earance , ▁and ▁specifically ▁onto ▁the ▁relation ▁between ▁the ▁world - app earance ▁and ▁Bra h man , ▁the ▁teaching ▁is ▁viv art av ada , ▁the ▁former ▁finds ▁the ▁world ▁to ▁be ▁a ▁dream ▁and ▁a ▁magic , ▁whereas ▁to ▁the ▁latter , ▁the ▁world ▁existence ▁is ▁ill us ory . ▁A uro bind o ▁cons iders ▁Viv art av ada ▁to ▁be ▁the ▁den ial ▁of ▁caus ation ▁and ▁the ▁assertion ▁of ▁identity ▁pres upp osing ▁par in ama ▁or ▁' effect ual ▁transformation '. ▁ ▁O pp osition ▁The ▁' The ory ▁of ▁Man ifest ation ' ▁prop ounded ▁by ▁the ▁Adv ait a ▁V ed anta ▁is ▁not ▁without ▁its ▁oppon ents . ▁V ijn an ab h ik su ▁ ▁port ray s ▁cas ual ▁relation