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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.
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.
*Creationists include the Nastikas and the Naiyayikas.
*Evolutionists include the Samkhyas and the Vedantins.
*Evolutionists include the Samkhyas and the Vedantins.
== कार्यवादः ॥ Karyavada Or Theory of Causation ==
== 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?
Does the effect pre-exist in its material cause?
Is the effect a real transformation or an unreal appearance of its 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"
{| class="wikitable"
!Theories
!Theories
! rowspan="4" |Asatkaryavada (असत्कार्यवादः) or Arambhavada (आरंभवादः) or Paramanuvada (परमाणुवादः) Theory of Creation
! 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.
| 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)
|Svabhavavada (स्वभाववादः)
Naturalism
| 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).
|-
|-
|Anitya Paramanuvada (अनित्यपरमाणुवादः) or Kshanabhangavada (क्षणभङ्गवादः)
|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
|Nitya Paramanukaranavada (नित्यपरमाणुकारणवादः) or Abhava-Utpattivada
|-
|-
! 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 Darshana (साङ्ख्यदर्शनम्)|Samkhya]] and Yoga (साङ्ख्यः - योगः)'''
|'''[[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] and [[Yoga Darshana (योगदर्शनम्)|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.
! 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 Darsana|Mimamsa]] (मीमांसा)'''
|'''Kumarila Bhatta's [[Mimamsa Darshana (मीमांसादर्शनम्)|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.
|
|
|}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.
|}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.
== Comparison of Karyavadas ==
==== Charvaka ====
They deny the theory of causation. They accept that things of the world are worn by its own nature. Consciousness is regarded as a mere product of matter. There is no cause expounded in this theory. It is produced when the elements combine in a certain proportion. It is found associated with the body and vanishes when the body disintegrates. Being arise just as the combination of betel, areca nut and lime produces the red color or just as fermented yeast produces the intoxicating quality in the wine.<ref name=":22" />
==== Nyaya-Vaiseshika and Samkhya-Yoga ====
Both these schools hold opposite views on causation. Samkhya-Yoga accepts '''Satkaryavada''' and Nyaya-Vaiseshika holds '''Asatkaryavada''' theories on causation. In Satkaryavada, effect pre-exists in its material cause and it is produced by the transformation process (parinamavada) of the cause. In Asatkaryavada, effect is non-existent in its material cause, and it is a new creation (arambhavada) from the cause.<ref name=":22" />
== References ==
== References ==
<references />
<references />
[[Category:Darshanas]]
[[Category:Darshanas]]