The Vaisheshika school of Indian philosophy propounded the theory of Satkaryavada, which states that the effect pre-exists in the cause in a subtle form.

The Nyaya school holds that the cause is both the material cause (upadana karana) and the efficient cause (nimitta karana) of the effect.

The Samkhya school of Indian philosophy propounded the theory of Asatkaryavada, which states that the effect does not pre-exist in the cause in any form.

The Samkhya school holds that the cause is neither the material cause (upadana karana) nor the efficient cause (nimitta karana) of the effect.

The Advaita Vedanta school of Indian philosophy propounded the theory of Vivartavada, which states that the world is an illusion or appearance (maya) and that the only reality is Brahman.

The Advaita Vedanta school holds that Brahman is neither the material cause (upadana karana) nor the efficient cause (nimitta karana) of the world.

The Dvaita Vedanta school of Indian philosophy propounded the theory of Dvaitavada, which states that the world is real and distinct from Brahman.

The Dvaita Vedanta school holds that Brahman is the efficient cause (nimitta karana) of the world, but not the material cause (upadana karana).

The Vishishtadvaita Vedanta school of Indian philosophy propounded the theory of Visistadvaitavada, which states that the world is real and distinct from Brahman, but that it is also dependent on Brahman for its existence.

The Vishishtadvaita Vedanta school holds that Brahman is both the material cause (upadana karana) and the efficient cause (nimitta karana) of the world.

Chaitanya Mahaprabhu, the founder of the Gaudiya Vaishnava tradition, propounded the theory of Acintya-bhedabheda, which states that the world is simultaneously one with and different from Brahman.

The Acintya-bhedabheda theory holds that Brahman is both the material cause (upadana karana) and the efficient cause (nimitta karana) of the world.

Jiva Gosvami, a prominent Gaudiya Vaishnava philosopher, propounded the theory of Acintya-bhedabheda, which states that the world is simultaneously one with and different from Brahman.

The Jiva Gosvami theory holds that Brahman is both the material cause (upadana karana) and the efficient cause (nimitta karana) of the world.

Baladeva Vidyabhusana, a prominent Gaudiya Vaishnava philosopher, propounded the theory of Acintya-bhedabheda, which states that the world is simultaneously one with and different from Brahman.

The Baladeva Vidyabhusana theory holds that Brahman is both the material cause (upadana karana) and the efficient cause (nimitta karana) of the world.