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Srshti Siddhanta (Samskrit : सृष्टिसिद्धान्तः) discusses about the theories propounded by Darshana shastras about the origin of Universe. All darshanas which critically discuss about the Atman, Brahman and Srshti or the Origin of the world have the seeds of thought from the Upanishads.  

Srshti Siddhanta (Samskrit : सृष्टिसिद्धान्तः) discusses about the theories propounded by Darshana shastras about the origin of Universe. All darshanas which critically discuss about the Atman, Brahman and Srshti or the Origin of the world have the seeds of thought from the Upanishads.  

There is, justifyably, a divergence of opinion among thinkers of different Darshana shastras: Some uphold the Theory of Creation, others maintain the Theory of Evolution.<ref name=":4">Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref>

There is, justifyably, a divergence of opinion among thinkers of different Darshana shastras: Some uphold the Theory of Creation, others maintain the Theory of Evolution.<ref name=":4">Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref>

*Creationists include the Nastikas, Buddhists, and the Naiyayikas.

*Creationists include the Nastikas and the Naiyayikas.

*Evolutionists include the Samkhyas and the Vedantins.

*Evolutionists include the Samkhyas and the Vedantins.

-Nastikas hold that the world is non-existent, that it is unreal and that it came out of non-existent cause (Asat-Karyavarda).

-Nastikas hold that the world is non-existent, that it is unreal and that it came out of non-existent cause (Asat-Karyavarda).

-Naiyayikas hold that the world is non-existent, that it is not eternal and is perishable, and that it came out of the existent which is eternal and imperishable cause (Abhava-Utpattivada).

-Naiyayikas hold that the world is non-existent, that it is not eternal and is perishable, and that it came out of the existent which is eternal and imperishable cause (Abhava-Utpattivada).

| rowspan="4" |Paramanuvada (परमाणुवादः) : Matter is described as an aggregate of atoms (परमाणु).

| rowspan="4" |Paramanuvada (परमाणुवादः) : Matter is described as an aggregate of atoms (परमाणु).

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|Hinayana Buddhism (हीनयानबौद्धमतम्)

|Hinayana (हीनयानबौद्धमतम्)

|Anitya Paramanuvada (अनित्यपरमाणुवादः) or Kshanabhangavada (क्षणभङ्गवादः)

|Anitya Paramanuvada (अनित्यपरमाणुवादः) or Kshanabhangavada (क्षणभङ्गवादः)

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|'''Nyaya and Vaiseshika (न्यायम्-वैशेषिकः )'''

|'''[[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]] and [[Vaiseshika Darsana|Vaiseshika]] (न्यायम्-वैशेषिकः )'''

|Nitya Paramanukaranavada (नित्यपरमाणुकारणवादः) or Abhava-Utpattivada

|Nitya Paramanukaranavada (नित्यपरमाणुकारणवादः) or Abhava-Utpattivada

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! rowspan="5" |Satkaryavada (सत्कार्यवादः) Theory of Evolution

! rowspan="5" |Satkaryavada (सत्कार्यवादः) Theory of Evolution

| rowspan="5" |The effect (कार्यम् । karya) pre-exists (सत् । sat) in its material cause. Effect is an explicit manifestation of that which is contained in its material cause. Based on the reality or unreality of the effect it is further classified into two.

| rowspan="5" |The effect (कार्यम् । karya) pre-exists (सत् । sat) in its material cause. Effect is an explicit manifestation of that which is contained in its material cause. Based on the reality or unreality of the effect it is further classified into two.

|'''Samkhya and Yoga (साङ्ख्यः - योगः)'''

|'''[[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] and Yoga (साङ्ख्यः - योगः)'''

|Prkriti-parinamavada (प्रकृतिपरिणामवादः)

|Prkriti-parinamavada (प्रकृतिपरिणामवादः)

| rowspan="2" |Parinamavada (परिणामवादः) : Expounds that the effect is a real transformation of its cause.

| rowspan="2" |Parinamavada (परिणामवादः) : Expounds that the effect is a real transformation of its cause.

|Brahma-parinamavada (ब्रह्मपरिणामवादः)

|Brahma-parinamavada (ब्रह्मपरिणामवादः)

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|Shunyavada (शून्यवादः) Mahayana Buddhism

|Shunyavada (शून्यवादः)

|Shunya-vivartavada (शून्यविवर्तवादः)

|Shunya-vivartavada (शून्यविवर्तवादः)

| rowspan="3" |Vivartavada (विवर्तवादः) : Expounds that the effect is an unreal appearance of the cause. (illusionary)

| rowspan="3" |Vivartavada (विवर्तवादः) : Expounds that the effect is an unreal appearance of the cause. (illusionary)

Brahman, unreally appears, through Ignorance, as the world of matter and of souls.

Brahman, unreally appears, through Ignorance, as the world of matter and of souls.

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|Vijnanavada (विज्ञानवादः)(Mahayana Buddhism)

|Vijnanavada (विज्ञानवादः)

|Vijnana vivartavada (विज्ञानविवर्तवादः)

|Vijnana vivartavada (विज्ञानविवर्तवादः)

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! rowspan="2" |Sadasatkaryavada (सदसत्कार्यवादः)

! rowspan="2" |Sadasatkaryavada (सदसत्कार्यवादः)

| rowspan="2" |The effect is both real as well as unreal before its production.

| rowspan="2" |The effect is both real as well as unreal before its production.

|'''Kumarila Bhatta's Mimamsa (मीमांसा)'''

|'''Kumarila Bhatta's [[Mimamsa Darsana|Mimamsa]] (मीमांसा)'''

| rowspan="2" |Sadasatkaryavada (सदसत्कार्यवादः)

| rowspan="2" |Sadasatkaryavada (सदसत्कार्यवादः)

| rowspan="2" |The effect is real as identical with the cause and unreal as a modal change thereof, though ultimately both incline towards Parinamavada.

| rowspan="2" |The effect is real as identical with the cause and unreal as a modal change thereof, though ultimately both incline towards Parinamavada.

== References ==

== References ==