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Line 1: − 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>+ − + − + + + + + + + + + + + + + + + + + + + + + + Line 19:
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Srshti Siddhanta (सृष्टिसिद्धान्तः) (view source)
Revision as of 16:54, 22 October 2018
, 16:54, 22 October 2018added content and references
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.
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" />)
== 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.
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.
*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).
-Buddhists hold that the world is existent, that it is real, and that it came out of a 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).
-Vedantins hold that the world is non-existent, that it is unreal (illusory appearance), and that it came out of one existent, real cause, namely Brahman (Vivartavada).
-Samkhyas hold that the world is existent, that it is real, and that it came out of the existent real cause, namely Pradhana (Sat-Karyavada).
== 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>
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" />
{| class="wikitable"
{| class="wikitable"
!Theories
!Theories
|-
|-
|'''Nyaya and Vaiseshika (न्यायम्-वैशेषिकः )'''
|'''Nyaya and Vaiseshika (न्यायम्-वैशेषिकः )'''
|Nitya Paramanukaranavada (नित्यपरमाणुकारणवादः)
|Nitya Paramanukaranavada (नित्यपरमाणुकारणवादः) or Abhava-Utpattivada
|-
|-
|'''Prabhakara Mimamsa (मीमांसा)'''
|'''Prabhakara Mimamsa (मीमांसा)'''
|Ajativada (अजातवादः)
|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.
|}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 ==