The Dvaita Vedanta theory of causality is based on the principle of difference, which asserts that cause and effect are distinct and separate entities. This principle emphasizes the ontological duality between the cause and the effect.

The efficient cause (nimitta karana) in the Dvaita Vedanta theory is responsible for bringing about the effect from its potential state. It initiates the process of causation and sets the effect in motion.

In Dvaita Vedanta, the material cause (upadana karana) is known as 'adhishthana'. It refers to the pre-existing substance or matter from which the effect is produced or transformed.

In Dvaita Vedanta, the efficient cause and the material cause are considered to be mutually dependent. The efficient cause cannot produce the effect without the material cause, and the material cause cannot manifest as an effect without the action of the efficient cause.

In Dvaita Vedanta, the process by which an effect is produced from its causes is known as 'parinama'. It refers to the transformation or modification of the material cause into the effect.

In Dvaita Vedanta, consciousness (chaitanya) is considered to be a necessary condition for causation. It is the conscious agent or knower who initiates the process of causation through their intentional actions.

In Dvaita Vedanta, the relationship between consciousness and matter is described as 'samavaya'. It refers to the inherent and inseparable connection between the conscious self and the material world.

In Dvaita Vedanta, the ultimate cause of all effects is Ishvara, the Supreme Lord. Ishvara is the efficient cause of the universe and is responsible for initiating and sustaining the process of causation.

In Dvaita Vedanta, Maya is the limiting factor in consciousness that obscures the true nature of reality. It is not the material or efficient cause of the universe but rather a principle that veils the distinction between the self and the world.

In Dvaita Vedanta, the individual self (jiva) is considered to be distinct from the Supreme Self (Brahman). This distinction is fundamental to the Dvaita philosophy and emphasizes the duality between the finite and the infinite.

The primary goal of the Dvaita Vedanta theory of causality is to explain the origin and nature of the universe. It seeks to understand the relationship between cause and effect and the underlying principles that govern the process of causation.

Madhvacharya is considered to be the founder of the Dvaita Vedanta school of thought. He propounded the theory of causality that emphasizes the distinction between cause and effect and the role of consciousness in the process of causation.

In Dvaita Vedanta, the term 'abhava' is used to refer to the absence of a cause or the negation of an effect. It is a fundamental concept that plays a significant role in understanding the nature of causality and the relationship between cause and effect.

In Dvaita Vedanta, karma is considered to be a necessary condition for causation. It is the accumulated actions and intentions of an individual that influence the nature and quality of their experiences and outcomes.

In Dvaita Vedanta, the term 'vivarta' is used to describe the process by which an effect is dissolved or withdrawn into its cause. It refers to the apparent transformation of one entity into another, which is ultimately considered to be an illusion.