Advaita's causation theory distinguishes it from other philosophies. Parinama vada (real transformation) holds that effect is real modification of cause—milk genuinely transforms into curd. Most schools accept this. But Advaita proposes vivarta vada (apparent transformation): the effect is merely an apparent modification; the cause alone is real. The rope never actually becomes a snake; through misperception, it appears as snake. When knowledge arises, only rope was ever there. Similarly, Brahman never actually transforms into the world; through Maya's power, it appears as world. Upon enlightenment, only Brahman was ever real. This explains how the infinite, unchanging Brahman can appear as finite, changing universe without actually being affected. The world-appearance arises in Brahman like a dream arises in consciousness—consciousness remains unchanged by dream content. This is not denying the world's functional reality; it is understanding its metaphysical status. For practical purposes (vyavahara), the world exists and must be navigated ethically. But ultimately (paramarthika), Brahman alone IS. Understanding vivarta vada resolves the apparent contradiction between Brahman's unchanging nature and the world's constant change.