Compare Samkara’s and Samkhya theory of causation.

Adi Shankaracharya, representing the Advaita Vedanta school, and Samkhya philosophy offer distinct perspectives on causation:

1. Sankara's Theory of Causation (Vivarta-Vada):

   • Basic Tenet: Sankara proposes the theory of Vivarta-Vada, suggesting that the effect (karya) is an apparent modification (Vivarta) of the cause (karan) without any real transformation.
   • Illusory Nature: According to Sankara, the world is an illusory manifestation of Brahman. The cause remains unchanged, and the effect is an apparent, unreal manifestation, similar to the way a rope might be mistaken for a snake in dim light.

2. Samkhya Theory of Causation (Parinama-Vada):

   • Basic Tenet: Samkhya philosophy, in contrast, follows the Parinama-Vada theory, asserting that the effect is a real transformation (Parinama) of the cause. The cause undergoes a substantive change to give rise to the effect.
   • Material Cause: Samkhya identifies Prakriti as the material cause of the universe. The various elements and entities in the world are considered real transformations of Prakriti, evolving through the interplay of the three Gunas (Sattva, Rajas, Tamas).

Comparison:

• Reality of Transformation:

  • Sankara: Denies the reality of transformation, asserting an illusory nature where the cause remains unchanged.
  • Samkhya: Affirms the reality of transformation, positing a genuine change in the material cause.

• Nature of the World:

  • Sankara: Views the world as an unreal manifestation, with Brahman being the ultimate reality.
  • Samkhya: Regards the world as a real transformation of Prakriti, acknowledging the substantial reality of the material cause.

In summary, while Sankara's Vivarta-Vada emphasizes the illusory nature of the world, Samkhya's Parinama-Vada insists on the real transformation of the material cause (Prakriti). These differing views shape the understanding of causation in the two philosophical systems.