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Line 104: − | rowspan="4" |Asatkaryavada or Arambhavada or Paramanuvada+ − + − + − + − + − + − + − + − + − + − | rowspan="5" |Satkaryavada+ − + − + − + − + − + − + − + − + − + − + − + − | rowspan="2" |Sadasatkaryavada+ − + − + − + − + − | − | − |Ajativada+ − + − − ==== Satkaryavadins or Theory of Evolution : ==== − Satkaryavadins or Prarambhavadins believe that the effect is not a new creation but only an explicit manifestation of material It may be derived from a single substance which is assumed to be complex and all pervasive as advocated by Sankhya-Yoga.<ref name=":32" /> − − Apart from the shad darshanas, other philosophies that have originated in Bharatavarsha have also expounded their theories of causation.
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== कार्यवादः ॥ Karyavada or Theory of Causation ==
== 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. 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? Is the effect a real transformation or an unreal appearance of its 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" />)
To explain this question many theories have been put forward by different schools of philosophy. 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"
{| class="wikitable"
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! rowspan="4" |Asatkaryavada (असत्कार्यवादः) or Arambhavada (आरंभवादः) or Paramanuvada (परमाणुवादः) Theory of 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
| rowspan="4" |The effect (karya) does not pre-exist (asat) in its material cause. The effect is a new creation.
|Charvakas
|Charvakas (चार्वाकः)
|Svabhavavada
|Svabhavavada (स्वभाववादः)
| rowspan="4" |Paramanuvada :
| rowspan="4" |Paramanuvada :
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|-
|Hinayana Buddhism
|Hinayana Buddhism (हीनयानबौद्धमतम्)
|Anitya Paramanuvada or Kshanabhangavada
|Anitya Paramanuvada (अनित्यपरमाणुवादः) or Kshanabhangavada (क्षणभङ्गवादः)
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|-
|Nyaya- Vaiseshika
|Nyaya- Vaiseshika (न्यायम्-वैशेषिकः )
|Nitya Paramanukaranavada
|Nitya Paramanukaranavada (नित्यपरमाणुकारणवादः)
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|-
|Prabhakara Mimamsa
|Prabhakara Mimamsa (मीमांसा)
|Nitya Paramanukaranavada
|Nitya Paramanukaranavada (नित्यपरमाणुकारणवादः)
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! rowspan="5" |Satkaryavada (सत्कार्यवादः) Theory of Evolution
| 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.
| 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.
|Samkhya- Yoga
|Samkhya-Yoga (साङ्ख्यः - योगः)
|Prkriti-parinamavada
|Prkriti-parinamavada (प्रकृतिपरिणामवादः)
| rowspan="2" |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.
|-
|-
|Ramanuja's Dvaita
|Ramanuja's Vishista Dvaita (विशिष्टद्वैत-सिद्धान्तः)
|Brahma-parinamavada
|Brahma-parinamavada (ब्रह्मपरिणामवादः)
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|-
|Shunyavada (Mahayana Buddhism)
|Shunyavada (शून्यवादः) Mahayana Buddhism
|Shunya-vivartavada
|Shunya-vivartavada (शून्यविवर्तवादः)
| rowspan="3" |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)
|-
|-
|Vijnanavada (Mahayana Buddhism)
|Vijnanavada (विज्ञानवादः)(Mahayana Buddhism)
|Vijnana vivartavada
|Vijnana vivartavada (विज्ञानविवर्तवादः)
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|-
|Shankara's Advaita
|Shankara's Advaita (अद्वैतसिद्धान्तः)
|Brahma vivartavada
|Brahma vivartavada (ब्रह्मविवर्तवादः)
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! 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 Mimamsa
|Kumarila Mimamsa (मीमांसा)
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| rowspan="2" |
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| rowspan="2" |
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|-
|Jainism
|Jainism (जैनसिद्धान्तः)
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|-
!Ajativada (अजातवादः)
|Doctrine of Non Origination. World being an appearance is never created.
|Doctrine of Non Origination. World being an appearance is never created.
|Gaudapada Karikas
|Gaudapada Karikas (गौडपादकारिकाः)
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== विवेकज्ञानम् ॥ Viveka Jnana ==
== विवेकज्ञानम् ॥ Viveka Jnana ==