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Line 115: − + − + − + + − In the following section a brief introduction about the age old question of the cause and existence of the Universe is presented as an example of the different vadas (viewpoints) of Darshanas. − − == कार्यवादः ॥ Karyavada or Theory of Causation == − 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 which is another common feature seen in these darshanas. The basic questions involved in any theory of causation is :<ref name=":22" /> − Does the effect pre-exist in its material cause? Is the effect a real transformation or an unreal appearance of its cause? − To explain these questions many theories have been put forward by different schools of darshanas both Astika and Nastika. Apart from the shad darshanas, other philosophies that have originated in Bharatavarsha have also expounded their theories of causation. They are summarized in brief as given below: (see p. 139 of Reference <ref name=":22" />) − − {| class="wikitable" − !Theories − !Theory of Causation − !Philosophy − !Name of the theory − !Explanation − |- − ! rowspan="4" |Asatkaryavada (असत्कार्यवादः) or Arambhavada (आरंभवादः) or Paramanuvada (परमाणुवादः) Theory of Creation − | rowspan="4" |The effect (कार्यम् । karya) does not pre-exist (असत् । asat) in its material cause. The effect is a new creation. − |Charvakas (चार्वाकः) − |Svabhavavada (स्वभाववादः) − | rowspan="4" |Paramanuvada (परमाणुवादः) : Matter is described as an aggregate of atoms (परमाणु). − |- − |Hinayana Buddhism (हीनयानबौद्धमतम्) − |Anitya Paramanuvada (अनित्यपरमाणुवादः) or Kshanabhangavada (क्षणभङ्गवादः) − |- − |'''Nyaya and Vaiseshika (न्यायम्-वैशेषिकः )''' − |Nitya Paramanukaranavada (नित्यपरमाणुकारणवादः) − |- − |'''Prabhakara Mimamsa (मीमांसा)''' − |Nitya Paramanukaranavada (नित्यपरमाणुकारणवादः) − |- − ! 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. − |'''Samkhya and Yoga (साङ्ख्यः - योगः)''' − |Prkriti-parinamavada (प्रकृतिपरिणामवादः) − | rowspan="2" |Parinamavada (परिणामवादः) : Expounds that the effect is a real transformation of its cause. − Brahman really transforms Himself as the world of matter and of souls. − |- − |'''Ramanuja's Vishishta-advaita (विशिष्टद्वैत-सिद्धान्तः)''' − |Brahma-parinamavada (ब्रह्मपरिणामवादः) − |- − |Shunyavada (शून्यवादः) Mahayana Buddhism − |Shunya-vivartavada (शून्यविवर्तवादः) − | 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. − |- − |Vijnanavada (विज्ञानवादः)(Mahayana Buddhism) − |Vijnana vivartavada (विज्ञानविवर्तवादः) − |- − |'''Shankara's Advaita (अद्वैतसिद्धान्तः)''' − |Brahma vivartavada (ब्रह्मविवर्तवादः) − |- − ! rowspan="2" |Sadasatkaryavada (सदसत्कार्यवादः) − | rowspan="2" |The effect is both real as well as unreal before its production. − |'''Kumarila Bhatta's Mimamsa (मीमांसा)''' − | 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. − |- − |Jainism (जैनसिद्धान्तः) − |- − !Ajativada (अजातवादः) − |Doctrine of Non Origination. World being an appearance is never created. − |Gaudapada Karikas (गौडपादकारिकाः) − |Ajativada (अजातवादः) − | − |} − Thus we see above that different darshanas whether Astika or Nastika, have tried to explain the fundamental concepts of origin of the world and matter using the pramanas and logical discussions. −
Shad Darshanas (षड्दर्शनानि) (view source)
Revision as of 17:12, 22 October 2018
, 17:12, 22 October 2018→कार्यवादः ॥ Karyavada or Theory of Causation: moved this section to Srshti Siddhanta page
== दर्शनानं वैशम्यम् ॥ Points of Differences ==
== दर्शनानं वैशम्यम् ॥ Points of Differences ==
While we see above the different points on which all Darshana shastras agree on there are some points of differences for which each shastra proposes its theory and standpoint. A few such concepts are as follows
While we see above the different points on which all Darshana shastras agree on there are some points of differences for which each shastra proposes its theory and standpoint. A few such concepts are as follows
# '''Nature of the World : Real or Unreal.''' The outside world is known to us through the mind assisted by the operation of the senses. However, whether the external world is dependent on the mind or not is an important controversy among philosophers. Those darshanas which believe that independent existence of the external world are described as Realistic and those that believe in the reverse are termed Idealistic.
# '''Nature of the World :''' ''Real or Unreal.'' The outside world is known to us through the mind assisted by the operation of the senses. However, whether the external world is dependent on the mind or not is an important controversy among philosophers. Those darshanas which believe that independent existence of the external world are described as Realistic and those that believe in the reverse are termed Idealistic.
# '''Nature of Ultimate Reality : One (Monistic View) or Many (Pluralistic View).''' Nyaya similar to Samkhya darshana maintains that it is many, while Advaita vedanta maintains the Brahman is One.
# '''Cause of the Universe''': ''Creation (Asatkaryavada), Evolution (Satkaryavada), Transformation (Parinamavada).'' Many such [[Srshti Siddhanta (सृष्टिसिद्धान्तः)|Srshti Siddhantas]] are propounded based on the cause and existence of universe.
# '''Nature of Matter :''' '''Physical or Mithya.''' While Nyaya and Vaiseshika clearly describe that universe is made up of padarthas and paramanus, Advaita vedanta proposes that jagat is Mithya (unreal) and does not explain about the nature of matter.
# '''Nature of Ultimate Reality :''' ''One (Monistic View) or Many (Pluralistic View).'' Nyaya similar to Samkhya darshana maintains that it is many, while Advaita vedanta maintains the Brahman is One.
# '''Nature of Matter :''' ''Physical or Mithya.'' While Nyaya and Vaiseshika clearly describe that universe is made up of padarthas and paramanus, Advaita vedanta proposes that jagat is Mithya (unreal) and does not explain about the nature of matter.
# '''Attaining Moksha''' : Although all astika darshanas agree in principle about the goal being attaining or identifying the oneness with the Supreme Being or Brahman, the paths prescribed are quite different.
# '''Attaining Moksha''' : Although all astika darshanas agree in principle about the goal being attaining or identifying the oneness with the Supreme Being or Brahman, the paths prescribed are quite different.
== दार्शनिकलक्ष्यम् ॥ Goal of Darshanas ==
== दार्शनिकलक्ष्यम् ॥ Goal of Darshanas ==
Though the belief that the world is full of sorrow has not been equally prominently emphasized in all systems, yet it may be considered as being shared by all of them. It finds its strongest utterance in Samkhya, Yoga and Buddhism. This interminable chain of pleasurable and painful experiences does not lead one to a peaceful end but embroiling and entangling us in the meshes of karma, rebirth, and sorrow. All human experiences are essentially sorrowful and ultimately sorrow begetting. Sorrow is the ultimate truth of this process of the world. That which to an ordinary person seems pleasurable appears to a wise person or to a yogi who has a clearer vision as painful. The greater the knowledge the higher is the sensitiveness to sorrow and dissatisfaction with world experiences. This sorrow of worldly experiences cannot be removed by bringing in remedies for each sorrow, nor be avoided by mere inaction or suicide. The only way to get rid of it is by the culmination of moral greatness and true knowledge (ज्ञानम् । Jnana) which uproot sorrow once and for all. It is our ignorance that the self is intimately connected with the experiences of life or its pleasures, that leads us to action and arouses passion in us for the enjoyment of pleasures and other emotions and activities.<ref name=":12" />
Though the belief that the world is full of sorrow has not been equally prominently emphasized in all systems, yet it may be considered as being shared by all of them. It finds its strongest utterance in Samkhya, Yoga and Buddhism. This interminable chain of pleasurable and painful experiences does not lead one to a peaceful end but embroiling and entangling us in the meshes of karma, rebirth, and sorrow. All human experiences are essentially sorrowful and ultimately sorrow begetting. Sorrow is the ultimate truth of this process of the world. That which to an ordinary person seems pleasurable appears to a wise person or to a yogi who has a clearer vision as painful. The greater the knowledge the higher is the sensitiveness to sorrow and dissatisfaction with world experiences. This sorrow of worldly experiences cannot be removed by bringing in remedies for each sorrow, nor be avoided by mere inaction or suicide. The only way to get rid of it is by the culmination of moral greatness and true knowledge (ज्ञानम् । Jnana) which uproot sorrow once and for all. It is our ignorance that the self is intimately connected with the experiences of life or its pleasures, that leads us to action and arouses passion in us for the enjoyment of pleasures and other emotions and activities.<ref name=":12" />