VivartavAda and pariNAmavAda can be described as two branches of satkAryavAda. With this basic introduction, we can now move forward to discuss briefly pariNAmavAda and vivartavAda. Also, they can be described as the vyapAras or activities of the kAraNa. Thus, neither utpatti nor nAsha of the kArya is true but these are rather vikAras or transformations. When there is abivyakti of kArya from kAraNa, it gets called as utpatti or creation and when there is tirodhAna of kArya in kAraNa, it gets described as nAsha or destruction. One can consider the example of a tortoise stretching its limbs out of the shell and withdrawing them inside again. When kAraNa is associated with vyApAra, which we can call shakti, kArya becomes evident. According to satkAryavAda, kArya is neither newly created nor destroyed and is ever present in the kAraNa. Thus, the sAmarthya of kAraNa to manifest as kArya is the key aspect to be noted here. Due to this process of manifestation of kAraNa as kArya, the kAraNa here is referred to as upAdAna. til seeds are accompanied by the vyApAra of extraction, the kArraNa named til needs manifests as til oil, the kArya. vyApAra does not newly generate kArya, but only helps in the abhivyakti of kArya. Even before the vyApAra of extraction of oil from the seeds, the oil is already present in the seeds i.e. For example, if til seeds are seen as kAraNa, til oil would be the karya. This abivyakti is aided by the vyApAra of the kAraNa. Thus, it can be stated that satkaryavAda is all about the abivyakti of kAraNa as kArya. The word satkArya indicates the aspect of sattA or asthitva of kArya. satkAryavAda is an important aspect of sAMkhya theory. kAraNa can be of three types: upAdAna, nimitta and sAdhAraNa. Astika darshanas hold brahma to be the kAraNa for jagat. Generally, this relationship is of the nature of kArya and karaNa. We pray to the lotus feet of bhagavatI kAmAkShI parA bhaTTArikA to grant health and long life to our respected friend.Įvery Astika darshana aims at establishing the correct relation between the tripuTi named jIva, jagat and Ishvara. mahAmahopAdhyAya rA satyanArayaNa deserves special credit for his study in this area: on pariNAmavAda, advaita and the underlying philosophy of saundaryalaharI.
While it is difficult to deterministically conclude on the authorship of saundaryalaharI, some thoughts in this regard may prove fruitful. Philosophy of saundaryalaharI is that of pariNAmavAda, which does not agree with kevalAdvaita saundaryalaharI is a work on tantra shAstra and it is not related to shankara’s school of thoughtĢ. The reasons stated by those who doubt the authorship of bhagavatpAda are summarized below:ġ. Every commentator on saundaryalaharI, with the exception of pravarasena’s son, describes shrI shankara bhagavatpAda as the author of saundaryalaharI.
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