Causality describes the relationship between the cause and the effect (karana and karya).
Perhaps the most famous person to discuss causality was the Ancient Greek philosopher, Aristotle.
He proposed four causes[1][2] for every change.
Advaita Samkhya 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 Samkhya adopts this cause as the “karyakarana,” wherein “karya” means “motive, object, aim, purpose.”
It’s the origin of the first cause.
In other words, it’s the background void (shunya) 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 Samkhya adopts this cause as the “pratirupakarana.”
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 “upadanakarana” 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 “nimittakarana” in Hinduism.
The unqualified source (nirguna brahman) is the infinite point of origin (anantamuladesha). [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 (karana chatushtaya), the origin (mula) is the final cause (karyakarana). [5]
Of the three realities (satya traya) [6], this is the absolute reality (paramarthika satya) [7], which is seedless nonexistence (nirbijaasat) [8] and the supreme self (paramatman) [9].
The doctrine of preexistence (satkaryavada) [10][11] posits that the seeds (bijas) of change preexist within the origin (mula).
But it doesn’t explain the type of change that the origin undergoes.
Therefore, it requires a subsequent theory (corollary).
To this end, Dvaita Samkhya accepts the doctrine of actual change (parinamavada) [12].
It states that the origin, nature (prakriti), is literally changed.
In contrast, Advaita Samkhya accepts string theory (gunavada). [13]
It states that the origin, the unqualified source (nirguna brahman), is apparently changed (vivartita) through tenfold vibration (dashagunaspanda).
This occurs through zero-dimensional points (deshas) vibrating together as ten strings (gunas).
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 (chatushpatha), or measurable pairs of opposites (prameyadvamdvas) [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 “maya.”
To explain, the term is derived from the root “ma,” meaning “to measure.”
Maya often appears as “illusion, unreality, and deception.” [17]
This is its negative side, about which much has been written.
But it has a positive side as well, such as when it appears as “art, wisdom, extraordinary or supernatural power.” [17]
These two sides can be thought of as “unwise measuring” and “wise measuring” (avidyamaya and vidyamaya). [18]
The former is material (prakrita) in nature and leads to bondage (bandha); the latter is spiritual (paurusha) in nature and leads to liberation (moksha).
The tendency to view maya strictly as negative comes from misattributing its positive qualities (gunas) to the unqualified source.
Existence, consciousness, and bliss (sachchidananda) are indeed the source (brahman).
This is indisputable.
Yet at the same time, they’re indisputably qualities.
Therefore, they belong to the qualified source (saguna brahman) instead.
To reiterate, the unqualified source is totally devoid of all qualities, no matter how lofty or important they may be.
Of the four causes (karana chatushtaya), spirit (purusha) is the formal cause (pratirupakarana). [19]
It’s the abode of wisdom (ashaya of vidya). [20]
Spirit is the knower (jna). [21]
It’s real, but has no reality apart from the unqualified source [4].
Of the four causes, nature (prakriti) is the material cause (upadanakarana). [22]
It’s the abode of ignorance (ashaya of avidya). [20]
It’s primordial matter, which isn’t discrete matter, but rather the quality (guna) of matter.
Nature is the known (jneya). [21]
It’s real, but has no reality apart from the unqualified source.
Spirit and nature are the nonlocal pair of opposites (alaukikadvamdva). [23]
Their nonlocality means that they aren’t restricted to a particular location (loka) but are all-pervading (sarvavyapin).
The oversoul (ishvara) is the union (samyoga) of this pair of opposites (dvamdva). [24]
Of the four causes, it’s the efficient cause (nimittakarana). [25]
The oversoul is the knowledge (jnana). [21]
It’s real, but has no reality apart from spirit and nature.
Spirit, nature, and the oversoul are the threefold source (triguna brahman). [26]
Of the three realities (satya traya) [6], this is the primary reality (pradhanika satya) [7], which is potential existence (syat) [8] and the thread-self (sutratman) [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 (bija) of manifestation.
The unqualified source (nirguna brahman) is the background void (shunya) and the “causeless cause.”
So, spirit (purusha) is technically first (pradhana).
But it’s really one-third because it’s united with nature (prakriti) by the oversoul (ishvara).
In other words, they’re a unified field (samyukta kshetra).
Consequently, the “first” is really a triad (traya). [27]
The combined equality (samyuktasamyoga) of the sixfold inequality (shadgunavaishamya) of the major triad (pradhana traya) is the sevenfold source (saptaguna brahman). [28]
The six strings (sadguna) being permutations, thus: 3! = 6.
And the seventh being their combination (samyoga).
These seven are real, but have no reality apart from spirit, nature, and the oversoul (purusha, prakriti, and ishvara).
Of the three realities (satya traya), the sevenfold source is the transactional reality (vyavaharika satya) [7], which is existence (sat) [8] and the living self (jivatman) [9].
The term “apradhana” means “secondary,” “subordinate,” or “minor.”
It indicates that the minor heptad (apradhana saptaka) [29] is subordinate to the major triad (pradhana traya) [27].
Just as the effect (karya) is subordinate to the cause (karana).
This heptad is like a spectrum, ranging from the most spiritual (paurusha), existence (sat), down to the most material (prakrita), physics (tamas).
The threefold source (triguna brahman) plus the sevenfold source (saptaguna brahman) is the complete tenfold source (purnadashaguna brahman). [30]
It’s ten strings (dashaguna) are symbolized by the Tetractys[31] 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 (chatushtaya) in figure 21 is similar, being a variation of the Tetractys.
It’s also the symbol of Advaita Samkhya.
The seven strings (saptaguna) of three-dimensional space are represented by the six-pointed star (shatkona).
To explain, this ancient symbol consists of two triads (trayas) [32].
The spiritual triad (paurusha traya) is respresented by the upward facing triangle.
While the material triad (prakrita traya) is respresented by the downward facing triangle.
Purity, passion, and darkness (sattva, rajas, and tamas) are the three classical qualities (triguna).
Dvaita Samkhya states that they belong exclusively to nature (prakriti), and that they’re the basic building blocks of the subsequent twenty-three principles (tattvas).
Advaita Samkhya retains these qualities but reinterprets them as “mind,” “emotion,” and “physics.”
Furthermore, it considers them to be three emergent properties of the major triad (pradhana traya).
They are indeed material (prakrita) but they’re not separate from spirit (purusha).
Rather, nature predominates over spirit in these three qualities.
Advaita Vedanta equates existence, bliss, and consciousness (sat, ananda, and chit) with the unqualified source (nirguna brahman).
In contrast, Advaita Samkhya states that they’re three emergent properties of the major triad.
They are indeed spiritual (paurusha) but they’re not separate from nature (prakriti).
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 (samyukta) by the soul (jiva), 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 (purusha and prakriti) are the nonlocal pair of opposites (alaukikadvamdva). [23]
Their union (samyoga) produces three local pairs of opposites (laukikadvamdvas). [34]
They are existence and physics (sat and tamas), bliss and emotion (ananda and rajas), and consciousness and mind (chit and sattva).
They’re the six directions (dikshatka), or three axes, of three-dimensional space.
They’re symbolized by the Cartesian coordinate system.
Each pair having a positive, spiritual (paurusha) pole, and a negative, material (prakrita) 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 (samadhi), while the latter is experienced through action (karma).
Existence isn’t physics, but physics is the material reflection of existence.
Existence is the abode (ashaya) of seeking liberation (mumukshutva); physics is the abode of inertia (abhinivesha). [35]
The second pair is bliss and emotion.
The former is experienced through meditation (dhyana), 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 (vairagya); emotion is the abode of attachment and aversion (ragadvesha). [35]
The final pair is consciousness and mind.
The former is experienced through concentration (dharana), while the latter is experienced through knowledge (jnana).
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 (asmita). [35]
These pairs of opposites aren’t separate, though.
Instead, they’re united (samyukta) by the soul (jiva), 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 relationship of the soul to the oversoul (jiva to ishvara) is a much-debated topic.
Unlike the four pairs of opposites (dvamdvas) [24][33], the soul and the oversoul aren’t opposed to each other.
Instead, the soul is a part (amsha) of the oversoul. [36]
Just like the spark is a part of 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 (dashaguna) 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 (nirguna brahman) is represented by the outermost circle.
This is the empty set {}, within which the other sets appear.
This void (shunya) is the absolute reality (paramarthika satya).
Spirit and nature (purusha and prakriti) preexist inside it.
They’re united (samyukta) by the oversoul (ishvara), thus: {1, 3} ∪ {3, 2}.
This triad (traya) is the primary reality (pradhanika satya).
The spiritual and material triads (paurusha and prakrita trayas) exist within it.
They’re united by the soul (jiva), thus: {4, 5, 6, 7} ∪ {7, 8, 9, 10}.
This heptad (saptaka) is the transactional reality (vyavaharika 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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![[Whiteboard]](images/doctrines3.svg)
![[Major Triad]](images/major_triad.svg)
![[Minor Heptad]](images/minor_heptad.svg)
![[The Tetractys]](images/tetractys.svg)
![[The Chatushtaya]](images/chatushtaya.svg)
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![[Six-Pointed Star 2]](images/six-pointed_star2.svg)
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![[Three Axes 2]](images/three_axes2.svg)
![[The Spark and the Flame]](images/spark_and_flame.svg)
![[Sets of Strings]](images/sets_of_strings.svg)