(“transformation-relationship”) The world is
described as a genuine transformation of the Ultimate Reality or realities,
according to a philosophical viewpoint that explains the link between the
Ultimate Reality or realities and the perceivable world.
Proponents of the Samkhya, Vishishthadvaita Vedanta, and
Bhedabhada philosophical traditions hold this stance.
All three of them believe in a causal hypothesis known as
satkaryavada.
The satkaryavada paradigm believes that effects exist before
they manifest in their causes, and that when they arise, they are
transformations (pari nama) of those causes.
The transformation of milk into curds, butter, and clarified
butter is a famous illustration of this paradigm in action: each of these
consequences was previously present in the cause, emerges from it via a natural
change of that cause, and is causally tied to it.
Purusha and prakrti are the initial principles for the
Samkhyas, deity Vishnu for the Vishishthadvaitas, and Brahman for the
Bhedabhadas.
Everyone believes that genuine objects emerge from true
transformations of these initial principles.
By making these initial principles part of the universe,
Parinamavada allows for an expression of the phenomenal world that compromises
their transcendence.
Their philosophical issues stem from attempting to explain
how the sublime may become commonplace, then transcendent again.
The Advaita Vedanta philosophical school, which maintains a
philosophical viewpoint known as monism, is adamantly opposed to the
transformation connection (the belief that a single Ultimate Reality lies
behind all things, and that all things are merely differing forms of that
reality).
Despite the appearance of distinction and diversity in the
universe, Advaita proponents say that reality is non dual (advaita), that is,
that all things are "really" the formless, unqualified Brahman.
Because Brahman is the sole true object, and Brahman never
changes, the parinama paradigm, which requires genuine change, is a fundamental
misunderstanding of the ultimate nature of things.
The Advaita explanation for the nature of the relationship and
the universe is known as vivartavada ("illusory manifesta tion"), in
which the ultimate seems to change but never changes in actuality.
A Sourcebook in Indian Philosophy, edited by Sarvepalli
Radhakrishnan and Charles A. Moore, was published in 1957, and Presuppositions
of India's Philosophies, edited by Karl H. Potter, was published in 1972.
