[Advaita-l] What is the difference between Satkaryavada of Sankhya and Vivarta vada of Advaita

[Vidyasankar Sundaresan]

The confusion is to be addressed as follows. In advaita, we accept that a
real cause can produce an apparent effect and an apparent cause can produce
a real effect. There is no rule that a cause and its effect must both be
equally real or equally apparent.

Both the rope and the man who sees the snake are real but the snake is only
apparent. The fear and the sweating that the man then experiences are real,
but that which caused the real fear is the apparent snake. If you trace the
chain of causality for the fear back to the man's own erroneous
imagination, then you need to decide whether that imagination is real or
not. If real, then you have to agree that this real cause results in an
apparent snake, the effect. If not real, you should agree that a not real
cause results in an apparent snake, which then results in a real fear felt
by the man.

It should not be difficult to see that you always have an interplay of both
vivarta and pariNAma going on in this process.

Vidyasankar

On Feb 9, 2017 2:25 PM, "Kripa Shankar via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> ‎Sorry for the barrage of emails. In Sankhya, prakriti is kriyatmaka and
> purusha is nishkriya. Both purusha and prakruti are real and eternal. Hence
> in parinama vada of Sankhya a real cause produces a real effect.
>
> But if we apply parinama vada to Advaita, prakruti is neither real nor
> unreal, brahman becomes the ultimate cause and hence will not be nishkriya
> anymore, and a real cause produces an apparent effect.
>
> But we observe in daily life that a real cause produces a real effect like
> gold-ornament. I am bit confused now.
>
> Regards
> Kripa ‎
>
> yo vedAdau svaraH prokto vedAnte cha pratiShThitaH |
> tasya prakRRiti-lInasya yaH parassa maheshvaraH || ‎
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