Causality describes the relationship between the cause and the effect (kāraṇa and kārya).
Perhaps the most famous person to discuss causality was the Ancient Greek philosopher, Aristotle.
He proposed four causes12 for every change.
Advaita Sāṃkhya makes use of all four of them to describe manifestation.
The final cause, or purpose, is the reason for the change.
For instance, the purpose of a clay pot is storage.
Advaita Sāṃkhya adopts this cause as the “kāryakāraṇa,” wherein “kārya” means “motive, object, aim, purpose.”
It’s the origin of the first cause.
In other words, it’s the background void (śūnya) within which the first cause appears.
Because it has no direct relationship to manifestation, it’s sometimes called the “causeless cause.” 3
Having established the final cause as the background void, the first cause is the formal cause.
It’s the underlying pattern of change.
For instance, the formal cause of a clay pot is its design.
Advaita Sāṃkhya adopts this cause as the “pratirūpakāraṇa.”
Second is the material cause.
It’s the substance of change.
For instance, the material cause of a clay pot is the clay.
This cause is known as the “upādānakāraṇa” in Hinduism.
Third is the efficient cause.
It’s the agent of change.
For instance, the efficient cause of a clay pot is the potter.
This cause is known as the “nimittakāraṇa” in Hinduism.
The unqualified source (nirguṇa brahman) is the infinite point of origin (ananta mūladeśa). 4
It’s also known as the “zero point.”
Being zero-dimensional, a point is unrestricted by size and contains infinite subpoints.
Just as the universe is a point but contains subpoints called galaxies, solar systems, planets, moons, etc.
In other words, a point is the set of subpoints that defines a space.
Of the four causes (catuṣkāraṇa), the origin (mūla) is the final cause (kāryakāraṇa). 5
Of the three realities (satya traya) 6, this is the absolute reality (pāramārthika satya) 7, which is seedless nonexistence (nirbīja asat) 8 and the supreme self (paramātman) 9.
The doctrine of preexistence (satkāryavāda) 1011 posits that the seeds (bījas) of change preexist within the origin (mūla).
But it doesn’t explain the type of change that the origin undergoes.
Therefore, it requires a subsequent theory (corollary).
To this end, Dvaita Sāṃkhya accepts the doctrine of actual change (parināmavāda) 12.
It states that the origin, nature (prakṛti), is literally changed.
In contrast, Advaita Sāṃkhya accepts string theory (guṇavāda). 13
It states that the origin, the unqualified source (nirguṇa brahman), is apparently changed (vivartita) through tenfold vibration (daśaguṇa spanda).
This occurs through zero-dimensional points (deśas) vibrating together as ten strings (guṇas).
Yet the origin isn’t affected by its appearances any more than gold is affected by taking the shape of ornaments, or clay taking the shape of pots. 14
Furthermore, the ten strings are grouped into four dimensions (catuṣpatha), or measurable pairs of opposites (prameya dvaṃdvas) 15.
To explain, the term “prameya” means “measurable” or “finite.”
And a dimension is “a measurable extent of some kind, such as length, breadth, depth, or height.” 16
But to measure an extent, there must be a pair of opposites for contrast.
The primary example being positive and negative charge.
Moreover, this concept of measuring is the true meaning of “māyā.”
To explain, the term is derived from the root “mā,” meaning “to measure.”
Of course, māyā has a negative side, such as when it appears as “illusion, unreality, and deception.” 17
This is “unwise measuring” (avidyāmāyā), which leads to bondage (bandha) 18
But it has a positive side as well, such as when it appears as “art, wisdom, extraordinary or supernatural power.” 17
This is “wise measuring” (vidyāmāyā), which leads to liberation (mokṣa). 18
The tendency to view maya strictly as negative comes from misattributing its positive qualities (guṇas) to the unqualified source.
Existence, consciousness, and bliss (saccidānanda) are indeed the source (brahman).
This is indisputable.
Yet at the same time, they’re indisputably qualities.
Therefore, they belong to the qualified source (saguṇa brahman) instead.
To reiterate, the unqualified source is totally devoid of all qualities, no matter how lofty or important they may be.
This means it can only be described through negation.
In short, it’s immeasurable (aprameya).
Of the four causes (catuṣkāraṇa), spirit (puruṣa) is the formal cause (pratirūpakāraṇa). 19
It’s the abode of wisdom (āśaya of vidyā). 20
Of the four causes, nature (prakṛti) is the material cause (upādānakāraṇa). 22
It’s the abode of ignorance (āśaya of avidyā). 20
It’s primordial matter, which isn’t discrete matter, but rather the quality (guṇa) of matter.
Spirit and nature are real, but have no reality apart from the unqualified source 4
Spirit and nature are the nonlocal pair of opposites (alaukika dvaṃdva). 23
Their nonlocality means that they aren’t restricted to a particular location (loka) but are all-pervading (sarvavyāpin).
The oversoul (īśvara) is the union (saṃyoga) of this pair of opposites (dvaṃdva). 24
It’s real, but has no reality apart from spirit and nature.
Of the four causes, it’s the efficient cause (nimittakāraṇa). 25
Spirit is the knower and the knower of the field (jñā and kṣetrajñā); nature is the known and the field (jñeya and kṣetra); the oversoul is the knowledge and the unified field (jñāna and saṃyuktakṣetra). 21
Together, they are the threefold source (triguṇa brahman). 26
Of the three realities (satya traya) 6, this is the primary reality (prādhānika satya) 7, which is potential existence (syāt) 8 and the thread-self (sūtrātman) 9.
It’s the first dimension (patha) if counted from above, or the fourth dimension if counted from below.
The term “pradhana” means “first,” “primary,” or “major.”
It refers to the primary cause (bīja) of manifestation.
The unqualified source (nirguṇa brahman) is the background void (śūnya) and the “causeless cause.”
So, spirit (puruṣa) is technically first (prādhana).
But it’s really one-third because it’s united with nature (prakṛti) by the oversoul (īśvara).
In other words, they’re a unified field (saṃyuktakṣetra).
Consequently, the “first” is really a triad (traya). 27
The combined equality (saṃyukta sāmya) of the sixfold inequality (ṣaḍguṇa vaiṣamya) of the major triad (prādhana traya) is the sevenfold source (saptaguṇa brahman). 28
The six strings (ṣaḍguṇa) being permutations, thus: 3! = 6.
And the seventh being their combination (saṃyoga).
These seven are real, but have no reality apart from spirit, nature, and the oversoul (puruṣa, prakṛti, and īśvara).
Of the three realities (satya traya), the sevenfold source is the transactional reality (vyāvahārika satya) 7, which is existence (sat) 8 and the living self (jīvātman) 9.
The term “apradhāna” means “secondary,” “subordinate,” or “minor.”
It indicates that the minor heptad (apradhāna saptaka) 29 is subordinate to the major triad (pradhāna traya) 27.
Just as the effect (kārya) is subordinate to the cause (kāraṇa).
This heptad is like a spectrum, ranging from the most spiritual (pauruṣa), existence (sat), down to the most material (prākṛta), physics (tamas).
The threefold source (triguṇa brahman) plus the sevenfold source (saptaguṇa brahman) is the complete tenfold source (pūrṇa daśaguṇa brahman). 30
It’s ten strings (daśaguṇa) are symbolized by the Tetractys31 in figure 20.
Specifically, the threefold source is symbolized by the three outer dots, and the sevenfold source by the seven inner dots.
The tetrad (catuṣṭaya) in figure 21 is similar, being a variation of the Tetractys.
It’s also the symbol of Advaita Sāṃkhya.
The seven strings (saptaguṇa) of three-dimensional space are represented by the six-pointed star (ṣaṭkoṇa).
To explain, this ancient symbol consists of two triads (trayas) 32.
The spiritual triad (pauruṣa traya) is respresented by the upward facing triangle.
While the material triad (prakṛta traya) is respresented by the downward facing triangle.
Purity, passion, and darkness (sattva, rajas, and tamas) are the three classical qualities (triguṇa).
Dvaita Sāṃkhya states that they belong exclusively to nature (prakṛti), and that they’re the basic building blocks of the subsequent twenty-three principles (tattvas).
Advaita Sāṃkhya retains these qualities but reinterprets them as “mind,” “emotion,” and “physics.”
Furthermore, it considers them to be three emergent properties of the major triad (pradhāna traya).
They are indeed material (prakṛta) but they’re not separate from spirit (puruṣa).
Rather, nature predominates over spirit in these three qualities.
Advaita Vedānta equates existence, bliss, and consciousness (sat, ānanda, and cit) with the unqualified source (nirguṇa brahman).
In contrast, Advaita Sāṃkhya states that they’re three emergent properties of the major triad.
They are indeed spiritual (pauruṣa) but they’re not separate from nature (prakṛti).
Rather, spirit predominates over nature in these three.
Just like nature predominates over spirit in the material triad.
The spiritual and material triads aren’t separate, though.
Instead, they’re united (saṃyukta) by the soul (jīva), thus: {4, 5, 6, 7} ∪ {7, 8, 9, 10}. 33
This is symbolized by the central dot of the six-pointed star.
Spirit and nature (puruṣa and prakṛti) are the nonlocal pair of opposites (alaukika dvaṃdva). 23
Their union (saṃyoga) produces three local pairs of opposites (laukika dvaṃdvas). 34
They are existence and physics (sat and tamas), bliss and emotion (ānanda and rajas), and consciousness and mind (cit and sattva).
They’re the six directions (dikṣaṭka), or three axes, of three-dimensional space.
They’re symbolized by the Cartesian coordinate system.
Each pair having a positive, spiritual (pauruṣa) pole, and a negative, material (prākṛta) pole.
The latter being the material reflection of the former.
The first pair is existence and physics.
Existence is spiritual being, while physics is material becoming.
The former is experienced through absorption (samādhi), while the latter is experienced through action (karma).
Existence isn’t physics, but physics is the material reflection of existence.
Existence is the abode (āśaya) of seeking liberation (mumukṣutva); physics is the abode of inertia (abhiniveśa). 35
The second pair is bliss and emotion.
The former is experienced through meditation (dhyāna), while the latter is experienced through devotion (bhakti).
Bliss isn’t emotion, but emotion is the material reflection of bliss.
Bliss is the abode of non-attachment (vairāgya); emotion is the abode of attachment and aversion (rāgadveṣa). 35
The final pair is consciousness and mind.
The former is experienced through concentration (dhāraṇā), while the latter is experienced through knowledge (jñāna).
In this context, “knowledge” refers to the data gathered by the senses (indriyas).
Consciousness isn’t mind, but mind is the material reflection of consciousness.
Consciousness is the abode of discernment (viveka); mind is the abode of egoism (asmitā). 35
These pairs of opposites aren’t separate, though.
Instead, they’re united (saṃyukta) by the soul (jīva), thus: {4, 7} ∪ {7, 10}, {5, 7} ∪ {7, 9}, and {6, 7} ∪ {7, 8}. 33
This is symbolized by the intersection of the three axes of the Cartesian coordinate system at (0, 0, 0).
The oversoul and the soul (īśvara and jīva) aren’t pairs of opposites (dvaṃdvas) 2433.
Instead, the soul is a part (aṃśa) of the oversoul. 36
The oversoul is the “light of a thousand suns” (bhā of sūrya-sahasra). 37
Thus, the soul is the spark and oversoul is the flame.
Euler diagrams represent sets and their relationships.
Sets are enclosed by circles.
Circles within circles are subsets.
And overlapping circles are set unions.
In figure 27, the ten strings (daśaguṇa) are depicted as united sets.
They are a subset within a subset within an empty set.
This represents the three realities (satya traya) 6.
The unqualified source (nirguṇa brahman) is represented by the outermost circle.
This is the empty set {}, within which the other sets appear.
This void (śūnya) is the absolute reality (pāramārthika satya).
Spirit and nature (puruṣa and prakṛti) preexist inside it.
They’re united (saṃyukta) by the oversoul (īśvara), thus: {1, 3} ∪ {3, 2}.
This triad (traya) is the primary reality (prādhānika satya).
The spiritual and material triads (pauruṣa and prākṛta trayas) exist within it.
They’re united by the soul (jīva), thus: {4, 5, 6, 7} ∪ {7, 8, 9, 10}.
This heptad (saptaka) is the transactional reality (vyāvahārika satya).
Blavatsky, H. P. (1888). The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy. Vol. I., p. 14. London: Theosophical Publishing Company.
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