Causality Advaita Vedanta

all schools of vedanta subscribe theory of satkāryavāda, means effect pre-existent in cause. there different views on causal relationship , nature of empirical world perspective of metaphysical brahman. brahma sutras, ancient vedantins, sub-schools of vedanta, samkhya school of hindu philosophy, support parinamavada, idea world real transformation (parinama) of brahman.

scholars disagree on whether adi shankara , advaita system explained causality through vivarta. according andrew nicholson, instead of parinama-vada, competing causality theory vivartavada, says world, merely unreal manifestation (vivarta) of brahman. vivartavada states although brahman appears undergo transformation, in fact no real change takes place. myriad of beings unreal manifestation, real being brahman, ultimate reality unborn, unchanging, , entirely without parts . advocates of illusive, unreal transformation based causality theory, states nicholson, have been advaitins, followers of shankara. although world can described conventionally real , adds nicholson, advaitins claim of brahman’s effects must acknowledged unreal before individual self can liberated .

however, other scholars such hajime nakamura , paul hacker disagree. hacker , others state adi shankara did not advocate vivartavada, , explanations remote connotation of illusion . according these scholars, 13th century scholar prakasatman gave definition vivarta, , prakasatman s theory misunderstood adi shankara s position. andrew nicholson concurs hacker , other scholars, adding vivarta-vada isn t shankara s theory, shankara s ideas appear closer parinama-vada, , vivarta explanation emerged gradually in advaita subschool later.

according eliot deutsch, advaita vedanta states standpoint of brahman-experience , brahman itself, there no creation in absolute sense, empirically observed creation relative , mere transformation of 1 state another, states provisional , cause-effect driven modification.

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