| There is a debate in between the Indian philosophers whether the created things are existent or nonexistent or both existent and nonexistent before creation. All the different Indian Philosophers posses different views to solve the problem. Among them the Nyaya, Vaisesika and Mimansak hold the view of Asatakaryabada and Samkhya philosopher are Satakaryabadi. According to Samkhya the universe is the evolution of prakriti. They admit two theories one is Purus and another is Prakriti. Purus is conscious but prakriti is ignorant. But when the state of the Purush is reflected on prakriti then prakriti things itself as conscious and begins to evolutes itself. Then the evolution takes place. Thus from the atomic prakriti the created world is formed and after dissolution universe dissolved in prakriti. Prakriti is sata that's why the evolution is also Sata. The main maxim of Satakaryabad is, the created things or the effect is always sata or existent. Before formation an effect lies in its cause. Creation is nothing but another form of cause. So, Satakaryabad has to be accepted to establish evolutionary theory. In Nyaya Vaisesika view atom or Paramanus are the ultimate reality or Paramanus are the atomic cause of the universe. The atoms come together and by adjoining of them gradually the universe come into existence. After dissolution the complex things are destroyed into pieces. And the atoms become separated and come into atomic form. So, world is created from atoms. This theory of Nyaya is called Arambhabad. To establish Arambhabad they have to accept another theory named Asatakaryabada. Asatakaryabada means Karya is Asata before its creation. That means Karana is Sata but Karya is Asata before creation and become Sata after creation. Comparison of these two opposite theory is the subject matter of my discussion. |