THEORY OF CAUSALITY: SAMKHYA AND NYAYA APPROACHES

There is a debate in between the Indian philosophers whether the created thingsare existent or nonexistent or both existent and nonexistent before creation. All thedifferent Indian Philosophers posses different views to solve the problem. Among themthe Nyaya, Vaisesika and Mimansak hold the view of Asatakaryabada and Samkhyaphilosopher are Satakaryabadi. According to Samkhya the universe is the evolution ofprakriti. They admit two theories one is Purus and another is Prakriti. Purus is consciousbut prakriti is ignorant. But when the state of the Purush is reflected on prakriti thenprakriti things itself as conscious and begins to evolutes itself. Then the evolution takesplace. Thus from the atomic prakriti the created world is formed and after dissolutionuniverse dissolved in prakriti. Prakriti is sata that's why the evolution is also Sata. Themain 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 NyayaVaisesika view atom or Paramanus are the ultimate reality or Paramanus are the atomiccause of the universe. The atoms come together and by adjoining of them gradually theuniverse come into existence. After dissolution the complex things are destroyed intopieces. And the atoms become separated and come into atomic form. So, world is createdfrom atoms. This theory of Nyaya is called Arambhabad. To establish Arambhabad theyhave to accept another theory named Asatakaryabada. Asatakaryabada means Karya isAsata before its creation. That means Karana is Sata but Karya is Asata before creationand become Sata after creation. Comparison of these two opposite theory is the subjectmatter of my discussion.