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Line 95: − Broadly there are two ways of explaining the origin of the physical world. + − ==== Asatkaryavadins or Theory of Origination : ==== − Asatkaryavadins or Arambhavadins believe that , a real beginning. It is said to be a plurality of ultimate reals which are supposed to be simple and atomic as traced to Nyaya-Vaisheshika. Line 106:
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Upanishads are rightly regarded as the fountain-head of all Indian philosophy. All darshanas which critically discuss about the Atman, Brahman and Sristhi or the Origin of the world have the seeds of thought from the Upanishads. Based on describing the cause for the existence of the world, different theories have been put forward. The basic question involved in any theory of causation is :
Upanishads are rightly regarded as the fountain-head of all Indian philosophy. All darshanas which critically discuss about the Atman, Brahman and Sristhi or the Origin of the world have the seeds of thought from the Upanishads. Based on describing the cause for the existence of the world, different theories have been put forward. The basic question involved in any theory of causation is :
Does the effect pre-exist in its material cause?
Does the effect pre-exist in its material cause?
To explain this question many theories have been put forward by different schools of philosophy. They are summarized in brief as given below: (see p. 139 of Reference <ref name=":22" />)
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|Asatkaryavada or Arambhavada or Paramanuvada
| rowspan="4" |Asatkaryavada or Arambhavada or Paramanuvada
|The effect (karya) does not pre-exist (asat) in its material cause. The effect is a new creation
| rowspan="4" |The effect (karya) does not pre-exist (asat) in its material cause. The effect is a new creation. It supports the theory of Origination
|Charvakas
|Charvakas
|Svabhavavada
|Svabhavavada
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| rowspan="4" |Paramanuvada :
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|Hinayana Buddhism
|Hinayana Buddhism
|Anitya Paramanuvada or Kshanabhangavada
|Anitya Paramanuvada or Kshanabhangavada
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|Nyaya- Vaiseshika
|Nyaya- Vaiseshika
|Nitya Paramanukaranavada
|Nitya Paramanukaranavada
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|Prabhakara Mimamsa
|Prabhakara Mimamsa
|Nitya Paramanukaranavada
|Nitya Paramanukaranavada
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|Satkaryavada
| rowspan="5" |Satkaryavada
|The effect (karya) pre-exists (sat) in its material cause. Effect is explicit manifestation of that which is contained in its material cause.
| rowspan="5" |The effect (karya) pre-exists (sat) in its material cause. Effect is explicit manifestation of that which is contained in its material cause. It supports the theory of Evolution.
|Samkhya- Yoga
|Samkhya- Yoga
|Prkriti-parinamavada
|Prkriti-parinamavada
|Parinamavada : Expounds that the effect is a real transformation of its cause.
| rowspan="2" |Parinamavada : Expounds that the effect is a real transformation of its cause.
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|Ramanuja's Dvaita
|Ramanuja
|Brahma-parinamavada
|Brahma-parinamavada
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|Shunyavada (Mahayana Buddhism)
|Shunyavada of Asvagosha (Mahayana Buddhism)
|Shunya-vivartavada
|Shunya-vivartavada
|Vivartavada : Expounds that the effect is an unreal appearance of the cause. (illusionary)
| rowspan="3" |Vivartavada : Expounds that the effect is an unreal appearance of the cause. (illusionary)
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|Vijnanavada (Mahayana Buddhism)
|Vijnanavada
|Vijnana vivartavada
|Vijnana vivartavada
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|Shankara's Advaita
|Shankara's Advaita
|Brahma vivartavada
|Brahma vivartavada
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|Sadasatkaryavada
| rowspan="2" |Sadasatkaryavada
|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 Mimamsa
|Kumarila Mimamsa
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|Jainism
|Jainism
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|Ajativada
|Ajativada
|Doctrine of Non Origination. World being an appearance is never created. Origination is impossible because neither the existent nor the non-existent can be produced from either of them.
|Doctrine of Non Origination. World being an appearance is never created.
|Gaudapada
|Gaudapada Karikas
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