Srshti Siddhanta (सृष्टिसिद्धान्तः) - Revision history

Fordharma: Added content

2024-08-18T17:16:22Z

Added content

Pṛthvī at 12:36, 3 May 2019

2019-05-03T12:36:05Z

Pṛthvī: B

2019-05-03T10:50:31Z

Fordharma at 06:56, 10 January 2019

2019-01-10T06:56:19Z

Fordharma: /* कार्यवादः ॥ Karyavada Or Theory of Causation */ added links

2018-10-22T11:45:47Z

कार्यवादः ॥ Karyavada Or Theory of Causation: added links

Fordharma: /* परिचयः || Introduction */

2018-10-22T11:44:29Z

परिचयः || Introduction

Fordharma: added content and references

2018-10-22T11:24:57Z

added content and references

Ckanak93: Pulled content from Shad Darshanas article - the section on Karyavada

2018-10-22T06:41:21Z

Pulled content from Shad Darshanas article - the section on Karyavada

New page

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">Sharma, Chandradhar. (1962). ''The Indian Philosophy : A Critical Survey.'' USA: Barnes & Noble, Inc.</ref>
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.

== References ==

@@ Line 7: / Line 7: @@
 As to Srshti, the origin of the world (Universe), a concept that arose as a natural instinct in the minds of the peoples of the past, is a curiosity that continues to drive the minds of present day thinkers. Darshanas have differed and acquired their uniqueness in the process of explaining this phenomenon of creation of universe, unfathomable and baffling many scientists.
-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, justifiably, 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 and the Naiyayikas.
 *Evolutionists include the Samkhyas and the Vedantins.
@@ Line 19: / Line 19: @@
 == कार्यवादः ॥ Karyavada Or Theory of Causation ==
-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">Sharma, Chandradhar. (1962). ''The Indian Philosophy : A Critical Survey.'' USA: Barnes & Noble, Inc.</ref>
+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">Sharma, Chandradhar. (1962) ''The Indian Philosophy : A Critical Survey.'' Delhi: Motilal Banarsidass Publishers Pvt. Ltd.</ref>
   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 [[Bharatvarsha|Bharatavarsha]] have also expounded their theories of causation. They are summarized in brief as given below: (see p. 139 of Reference <ref name=":22" />)<ref name=":4" />
+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" />)<ref name=":4" />
 {| class="wikitable"
 !Theories
@@ Line 33: / Line 33: @@
 ! 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)
+|[[Charvakas (चार्वाकः)]]
 |Svabhavavada (स्वभाववादः)
 | rowspan="4" |Paramanuvada (परमाणुवादः) : Matter is described as an aggregate of atoms (परमाणु).
 |-
@@ Line 40: / Line 41: @@
 |Anitya Paramanuvada (अनित्यपरमाणुवादः) or Kshanabhangavada (क्षणभङ्गवादः)
 |-
-|'''[[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]] and [[Vaiseshika Darsana|Vaiseshika]] (न्यायम्-वैशेषिकः )'''
+|'''[[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]] and [[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaiseshika]] (न्यायम्-वैशेषिकः )'''
 |Nitya Paramanukaranavada (नित्यपरमाणुकारणवादः) or Abhava-Utpattivada
 |-
@@ Line 48: / Line 49: @@
 ! 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 Darshana (साङ्ख्यदर्शनम्)|Samkhya]] and Yoga (साङ्ख्यः - योगः)'''
+|'''[[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] and [[Yoga Darshana (योगदर्शनम्)|Yoga]] (साङ्ख्यः - योगः)'''
 |Prkriti-parinamavada (प्रकृतिपरिणामवादः)
 | rowspan="2" |Parinamavada (परिणामवादः) : Expounds that the effect is a real transformation of its cause.
@@ Line 69: / Line 70: @@
 ! rowspan="2" |Sadasatkaryavada (सदसत्कार्यवादः)
 | rowspan="2" |The effect is both real as well as unreal before its production.
-|'''Kumarila Bhatta's [[Mimamsa Darsana|Mimamsa]] (मीमांसा)'''
+|'''Kumarila Bhatta's [[Mimamsa Darshana (मीमांसादर्शनम्)|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.
@@ Line 81: / Line 82: @@
+|
 |}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 pramanas and logical discussions.
 == References ==
 <references />
 [[Category:Darshanas]]

← Older revision		Revision as of 12:36, 3 May 2019
Line 1:		Line 1:
		+	__TOC__
	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.

← Older revision		Revision as of 06:56, 10 January 2019
Line 84:		Line 84:

	== References ==		== References ==
		+	<references />
		+	[[Category:Darshanas]]

@@ Line 1: / Line 1: @@
-Srshti Siddhanta (Samskrit : सृष्टिसिद्धान्तः) discusses about the theories propounded 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. Darshanas describe the evolution of Jivatma and the unfolding of the consciousness, the gunas that govern his actions, the [[Upadhi (उपाधिः)|Upadhis]] in which he dwells and the worlds that he inhabits during his long piligrimage. There are three worlds in which the Jivatma circles around on the wheel of births and deaths. These are Bhuloka, Bhuvarloka and Svargaloka. Upanishads and Darshanas show the Jivatma ways to draw himself out of these cycles of punarjanma. The concepts around the origin of Srshti, Kala (time) and Matter are explained in detail in these shastras.
+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.
 == परिचयः || Introduction ==
-As to Srshti, the origin of the world (Universe), a concept that arose as a natural instinct in the minds of the peoples of the past, is a curiosity that continues to drive the minds of present day thinkers. Darshanas have differed and acquired their uniqueness in the process of explaining this phenomenon of creation of universe, unfathomable and baffling many modern scientists.
+As to Srshti, the origin of the world (Universe), a concept that arose as a natural instinct in the minds of the peoples of the past, is a curiosity that continues to drive the minds of present day thinkers. Darshanas have differed and acquired their uniqueness in the process of explaining this phenomenon of creation of universe, unfathomable and baffling many scientists.
 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>

@@ Line 7: / Line 7: @@
 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.
 -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).
@@ Line 38: / Line 36: @@
 | rowspan="4" |Paramanuvada (परमाणुवादः) : Matter is described as an aggregate of atoms (परमाणु).
 |-
-|Hinayana Buddhism (हीनयानबौद्धमतम्)
+|Hinayana (हीनयानबौद्धमतम्)
 |Anitya Paramanuvada (अनित्यपरमाणुवादः) or Kshanabhangavada (क्षणभङ्गवादः)
 |-
@@ Line 57: / Line 55: @@
 |Brahma-parinamavada (ब्रह्मपरिणामवादः)
 |-
-|Shunyavada (शून्यवादः) Mahayana Buddhism
+|Shunyavada (शून्यवादः)
 |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)
+|Vijnanavada (विज्ञानवादः)
 |Vijnana vivartavada (विज्ञानविवर्तवादः)
 |-