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Parinama-vada (Hindu thought)
Pariṇāma-vāda ((サンスクリット:परिणामवाद)), or theTransformation theory is that which pre-supposes the cause to be continually transforming itself into its effects, and it has three variations – the Satkarya-vada of the Samkhyas, the Prakrti Parinama-vada of the Saiva Siddhanta and the Brahma-Parinama-vada of the Vishishtadvaita Vedanta School of Thought.
==Overview==
In Indian philosophy, there are basically three major cosmological theories of origination – 1) Arambha-vada (the theory of atomic agglomeration, based on the theory of Asatkarya-vada that the effect, which is something newly produced, does not exist in the cause), 2) Parinama-vada (the theory of real transformation, based on satkarya-vada that the effect, though phenomenally different, is substantially identical with the cause, and pre-exists latently in it), and 3) Vivartavada (the theory of apparent transformation or of false appearance). There is also the fourth, Pratityasamutpada-vada, the theory of dependent origination of Buddhism.
According to the Sat-Karya-vada of the Samkhya School of Vedanta, also accepted by the Vishishtadvaitavada Vedanta, causation is the manifestation of what is in the latent condition in the cause. The Prakrti Parnama-vada is based on the premise that the world is a transformation of the primordial Nature or Prakrti. According to the Brahman Parinama-vada, the world is a transformation of Brahman.
Parināma-vāda is the term that refers to the Monotheistic Schools’ theory of ‘actual transformation’ different from Vivartavada, the Monistic Schools’ theory of apparent transformation. It is the theory that the effect is a real transformation of the cause. According to the Brahman-parinama, this universe is a real transformation of Brahman.
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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