Прекрасное объяснение из диссертации "Vadiraja's Yuktimallika - a Critical Study" by Gururaj K. Nippani, стр. 460-461.
Перескажу идею вкратце. Философская каузальность в Двайте Шри Мадхва-Ачарьи - это сат-карья-вада [satkāryavāda] или асат-карья-вада [asatkāryavāda]? Ни то, ни другое - на страницах "Юкти-Маллики" Шри Вадираджа Тиртха объясняет, что Шри Мадхва-Сампрадая следует сочетанию двух вышеуказанных основ, т.е. сад-асат-карья-ваде [sadasatkāryavāda].
Сад-асат-карья-вада очень важна при объяснении "картритвы" [कर्तृत्व - kartṛtva] - природы деяний/свободы воли дживы. Картритву Шри Вадираджа Тиртха объясняет в Пхала-Саурабхе - пятом разделе "Юкти-Маллики", в контексте Шри Вайкунтхи и садхан, приводящих на Шри Вайкунтху.
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стр. 460-461: ”CAUSATION. Regarding the theory of causation, different views have been expounded by different systems of Indian Philosophy. Some advocate the theory of satkāryavāda and others state the asatkāryavāda.
The theory of causation propounded in the Dvaita school is a combination of both. It is the sadasatkāryavāda. It implies that the effect, in one sense, is present in the cause and in other sense, absent in it.
Vadirāja, summarising the theory of causation, attacks the view of the Naiyayikas that the absence of obstacle is also a cause or means for the emergence of the effect. He explains and proves that the presence of an obstacle does prevent the origin or emergence of the effect, but its absence has nothing to do with the process of emergence. Absence of obstacle is neither the material cause nor the efficient cause. Hence, it cannot be regarded as the cause of effect.
Apart from this, mention with regard to the contribution of Vadiraja, through the Yuktimallika, may also be made about the critical exposition of the doctrine of kartritva (doership), the unique interpretation of some Vedic hymns and as a crown to all these, the wide and exhaustive reference of other works”.
Вишнудутка Вишновская (Vishnudut1926),
Шри Рамануджа-Сампрадая, Москва, 16-май-2024
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