The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c7.s5.2

c7.s5.2

However natural it may be to mankind, to conceive the relationship between Being-in-itself and the phenomenal world from the point of view of causality, and so to regard God as cause and the world as effect,—nevertheless this view is false. For causality, which has its root in the organisation of our intellect, and nowhere else, is the bond which binds all the phenomena of the phenomenal world together, but it does not bind the phenomenal world with that which manifests itself through it. For between Being-in-itself and the phenomenal world there is no causality but identity: the world is the Thing-in-itself (das Ding an sich) as it displays itself in the forms of our intellect.—This truth has been correctly grasped by the Vedânta, which cannot free itself, however, from the old error of looking upon God as the cause of the world, and seeks to reconcile the two by interpreting the idea of causality as that of identity. To this end it forms too wide a concept of causality, in that it not only comprehends under this idea the bond of variations which only have to do with the qualities, forms, and conditions of substance, but also the bond between substance and qualities, and also between substance and substance. The continuity of substance forms the chief argument in these discussions, which we will now place before the reader in order, as we find them on pages 456—471.