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The theory of causation as is known in Indian philosophy is based on two views: that the effect is pre existent in the cause prior to its creation, and that the effect doe snot pre-exist in the cause. Consequently, there have been two main theory of causation 厂补迟办腻谤测补惫腻诲补^[1] (the doctrine of pre-existance of the effect in the cause) and Asatk膩ry膩惫腻诲补 (the doctrine of non existence of the effect in the cause). The 肠腻谤惫腻办补 system, Hinay膩na Buddhism, 狈测腻测补 and 痴补颈艣别峁�i办补 systems advocate Asatk膩rya 惫腻诲补. For the Asatk膩rya v膩di峁僺, effect is a fresh creation, a new thing. 碍腻谤测补 or effect is asat or unreal before its coming into being. Satk膩ryav膩di峁僺 claim that 碍腻谤测补 is sat or real even before its manifestation, since it exist in the cause in a potential form and is the actualization of what ever is potential in the cause. Satkaryavada again comprises two different schools of thought. One school maintains that the effect is the apparent transformation of the cause, and the other belives that the effect is the real transformation of the cause. The Advaita philosophy accepts the former view, which is known as 鈥楤rahmavivarta 惫腻诲补鈥�. Brahman being the only true cause, the world is a distorted appearance of it.

A five-fold argument supports the Vedanda theory of causation

1. The non鈥揺xistent can never be made an existent object.

2. The product is not different from the material out of which it is produced, e.g: the pot is not different from its material which is clay, the statue is not different from the marble out of which it is made.

3. The product exists in the shape of the material before it comes in to being, e.g: the cloth exists in the form of thread, the pot in the form of clay.

4. The efficiency of the cause lies in its necessary potency, which is to say, that which does not have the potentiality to produce can never be regarded as an efficient cause.

5. The effect and the cause are the same nature.

叠丑补驳补惫补迟辫腻诲腻产丑测耻诲补测补尘 does not go deep into such philosophical intricacies.

Footnotes and references:

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[1]:

asadakara峁嚹乨up膩d膩nagraha峁嚹乼 sarvasambhav膩'bh膩v膩t |
艣aktasya 艣akyakara峁嚹乼 k膩ra峁嘺bh膩v膩艣ca satk膩ryam ||
  Iswara Krishna 厂补峁僰丑测补办腻谤颈办补, Ed., M.M Guruprasad Sastri Varanasi: Surabharati Prakasan, 2009, p.9