What are different Vadas of different philosophies?

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We know that there are six Astika schools of philosophy (Darshana, Sanskrit: दर्शन) which are Sankhya, Yoga, Nyaya, Vaisheshika, Mimansa and Vedanta. And further there are sub-schools of Vedanta viz. Advaita, Vishishtadvaita, Shuddhadvaita, Achintya Bhedabheda etc. There are also some other popular philosophical schools e.g. Kashimiri Shaiva and Shiva Siddhanta.



Now, each Darshana has a canonical text (Sutra) which defines and describes core concept/principles of particular doctrine. I found that there are some popular established theory (Vada, Sanskrit: वाद) in relation to particular doctrine.



For example, as I've discussed in this post Vivartavada is one which Adi Shankaracharya explained for his preaching on Advaita, Ajatavada is one which Gaudapada established in his Karika on Mandukya Upanishad. So, Vivartavada and Ajatavada are two theories of Advaita. Similarly, later on I found that Vishishtadvaita believes in Parinama-Vada and Sankhya in Satkarya-Vada. So, I'm interested to know others also.



Hence, I want to know What are some popular Vadas (theories) endorsed by different philosophies?



Answer providing/listing popular Vadas in relation to respective Darshana with just a little (to avoid question becoming too-broad) explanation, citing source from text of respective philosophy would be very useful.






philosophy shad-darshana







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  • 2




    Dvaita is called Tattvavada. Advaita is also called Mayavada as a pejorative. Madhyamika Buddhism is called Shunyavada.
    – Keshav Srinivasan♦
    2 hours ago










  • What is Satkarya Vada?
    – Surya Kanta Bose Chowdhury
    2 hours ago














up vote
4
down vote

favorite
3












We know that there are six Astika schools of philosophy (Darshana, Sanskrit: दर्शन) which are Sankhya, Yoga, Nyaya, Vaisheshika, Mimansa and Vedanta. And further there are sub-schools of Vedanta viz. Advaita, Vishishtadvaita, Shuddhadvaita, Achintya Bhedabheda etc. There are also some other popular philosophical schools e.g. Kashimiri Shaiva and Shiva Siddhanta.



Now, each Darshana has a canonical text (Sutra) which defines and describes core concept/principles of particular doctrine. I found that there are some popular established theory (Vada, Sanskrit: वाद) in relation to particular doctrine.



For example, as I've discussed in this post Vivartavada is one which Adi Shankaracharya explained for his preaching on Advaita, Ajatavada is one which Gaudapada established in his Karika on Mandukya Upanishad. So, Vivartavada and Ajatavada are two theories of Advaita. Similarly, later on I found that Vishishtadvaita believes in Parinama-Vada and Sankhya in Satkarya-Vada. So, I'm interested to know others also.



Hence, I want to know What are some popular Vadas (theories) endorsed by different philosophies?



Answer providing/listing popular Vadas in relation to respective Darshana with just a little (to avoid question becoming too-broad) explanation, citing source from text of respective philosophy would be very useful.






philosophy shad-darshana







share|improve this question

















  • 2




    Dvaita is called Tattvavada. Advaita is also called Mayavada as a pejorative. Madhyamika Buddhism is called Shunyavada.
    – Keshav Srinivasan♦
    2 hours ago










  • What is Satkarya Vada?
    – Surya Kanta Bose Chowdhury
    2 hours ago












up vote
4
down vote

favorite
3









up vote
4
down vote

favorite
3






3





We know that there are six Astika schools of philosophy (Darshana, Sanskrit: दर्शन) which are Sankhya, Yoga, Nyaya, Vaisheshika, Mimansa and Vedanta. And further there are sub-schools of Vedanta viz. Advaita, Vishishtadvaita, Shuddhadvaita, Achintya Bhedabheda etc. There are also some other popular philosophical schools e.g. Kashimiri Shaiva and Shiva Siddhanta.



Now, each Darshana has a canonical text (Sutra) which defines and describes core concept/principles of particular doctrine. I found that there are some popular established theory (Vada, Sanskrit: वाद) in relation to particular doctrine.



For example, as I've discussed in this post Vivartavada is one which Adi Shankaracharya explained for his preaching on Advaita, Ajatavada is one which Gaudapada established in his Karika on Mandukya Upanishad. So, Vivartavada and Ajatavada are two theories of Advaita. Similarly, later on I found that Vishishtadvaita believes in Parinama-Vada and Sankhya in Satkarya-Vada. So, I'm interested to know others also.



Hence, I want to know What are some popular Vadas (theories) endorsed by different philosophies?



Answer providing/listing popular Vadas in relation to respective Darshana with just a little (to avoid question becoming too-broad) explanation, citing source from text of respective philosophy would be very useful.






philosophy shad-darshana







share|improve this question













We know that there are six Astika schools of philosophy (Darshana, Sanskrit: दर्शन) which are Sankhya, Yoga, Nyaya, Vaisheshika, Mimansa and Vedanta. And further there are sub-schools of Vedanta viz. Advaita, Vishishtadvaita, Shuddhadvaita, Achintya Bhedabheda etc. There are also some other popular philosophical schools e.g. Kashimiri Shaiva and Shiva Siddhanta.



Now, each Darshana has a canonical text (Sutra) which defines and describes core concept/principles of particular doctrine. I found that there are some popular established theory (Vada, Sanskrit: वाद) in relation to particular doctrine.



For example, as I've discussed in this post Vivartavada is one which Adi Shankaracharya explained for his preaching on Advaita, Ajatavada is one which Gaudapada established in his Karika on Mandukya Upanishad. So, Vivartavada and Ajatavada are two theories of Advaita. Similarly, later on I found that Vishishtadvaita believes in Parinama-Vada and Sankhya in Satkarya-Vada. So, I'm interested to know others also.



Hence, I want to know What are some popular Vadas (theories) endorsed by different philosophies?



Answer providing/listing popular Vadas in relation to respective Darshana with just a little (to avoid question becoming too-broad) explanation, citing source from text of respective philosophy would be very useful.






philosophy shad-darshana




philosophy shad-darshana






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asked 2 hours ago









Pandya♦

10.6k544108




10.6k544108







  • 2




    Dvaita is called Tattvavada. Advaita is also called Mayavada as a pejorative. Madhyamika Buddhism is called Shunyavada.
    – Keshav Srinivasan♦
    2 hours ago










  • What is Satkarya Vada?
    – Surya Kanta Bose Chowdhury
    2 hours ago












  • 2




    Dvaita is called Tattvavada. Advaita is also called Mayavada as a pejorative. Madhyamika Buddhism is called Shunyavada.
    – Keshav Srinivasan♦
    2 hours ago










  • What is Satkarya Vada?
    – Surya Kanta Bose Chowdhury
    2 hours ago







2




2




Dvaita is called Tattvavada. Advaita is also called Mayavada as a pejorative. Madhyamika Buddhism is called Shunyavada.
– Keshav Srinivasan♦
2 hours ago




Dvaita is called Tattvavada. Advaita is also called Mayavada as a pejorative. Madhyamika Buddhism is called Shunyavada.
– Keshav Srinivasan♦
2 hours ago












What is Satkarya Vada?
– Surya Kanta Bose Chowdhury
2 hours ago




What is Satkarya Vada?
– Surya Kanta Bose Chowdhury
2 hours ago










1 Answer
1






active

oldest

votes

















up vote
2
down vote













There are primarily three VAdas that are associated with the Shad Darshanas.



  1. Aramabha VAda, 2. ParinAma VAda and 3. Vivarta VAda. There is also a SamghAta VAda which is held by the SautrAntika and VaibhAshika Bauddhas in which they believe that the Ghata (pot) is the SamghAta (interaction) of the mud particles but they don't recognize the particles changing into the pot as an evolution of an entirely new object.

Here, 1. is the view of Vaisheshika Darshana, 2. that of SAmkhya etc and 3. that of VedAnta.



This is mentioned in the following verse from the Samkshepa SArirakam (SS):




ArambhavAda kanabhapakshah samghAtavadantu bhadantapakshah |

SAmkhyAdipakshah parinAmavado vedAntapakshah vivartavAda ||



ArmabhavAda is Kanava's or Vaisheshika's arguemt/view, SamghAtavAda
is Sugata's argument. ParinAmavAda is SAmkhya's argument and
VivartavAda is that of VedAnta.
SS 2.63




ArambhavAda:



Just like the previously non-existent pot is created from mud particles, the theory, which proposes a similar creation of the previously non-existent world from previously existing atoms, is called the Arambha VAda. This is the Vaisheshika's view.



ParinAma VAda:



This is the view of the SAmkhya Philosophy. Here creation happens when previously existing objects change their forms to something similar (SamasattA Vishishta). Just like curd is the effect (parinAma) of milk, Prakriti's ParinAma is the visible and the invisible world.



Vivarta VAda:



Here, the creation is seen as an illusion. The ingredients (or UpAdAna) get transformed into something dissimiliar (Asama Satta Vishishta), unlike SAmkhya's theory.



For example, due to illusion, the appearance of the rope as the snake (Sarpa Rajju Bhrama) is known as Vivarta. Here, the rope actually does not change to something else (unlike the milk which in truth got transformed into curd). This theory is also known as "AjAta VAda" which advocates that in reality there is no creation.



Besides these three I have found many others but it will take time to update this answer with all that info.






share|improve this answer






















  • Can you also add bit information about Samkshepa Sarirakam?
    – Pandya♦
    1 hour ago










  • Btw, I once read that Paramanukara-Vada is Vaisheshika view and Arambhavada is Nyaya view.
    – Pandya♦
    1 hour ago











  • SS is an imp book for the Advaita Vedanta school. I have this book. I have added a link to it in the answer now. @Pandya
    – Rickross
    1 hour ago










  • Ok. Thanks. It's attributed to Sarvajnatman, 3rd Shankaracharya of Kamakoti Peetha.
    – Pandya♦
    1 hour ago


















1 Answer
1






active

oldest

votes








1 Answer
1






active

oldest

votes









active

oldest

votes






active

oldest

votes








up vote
2
down vote













There are primarily three VAdas that are associated with the Shad Darshanas.



  1. Aramabha VAda, 2. ParinAma VAda and 3. Vivarta VAda. There is also a SamghAta VAda which is held by the SautrAntika and VaibhAshika Bauddhas in which they believe that the Ghata (pot) is the SamghAta (interaction) of the mud particles but they don't recognize the particles changing into the pot as an evolution of an entirely new object.

Here, 1. is the view of Vaisheshika Darshana, 2. that of SAmkhya etc and 3. that of VedAnta.



This is mentioned in the following verse from the Samkshepa SArirakam (SS):




ArambhavAda kanabhapakshah samghAtavadantu bhadantapakshah |

SAmkhyAdipakshah parinAmavado vedAntapakshah vivartavAda ||



ArmabhavAda is Kanava's or Vaisheshika's arguemt/view, SamghAtavAda
is Sugata's argument. ParinAmavAda is SAmkhya's argument and
VivartavAda is that of VedAnta.
SS 2.63




ArambhavAda:



Just like the previously non-existent pot is created from mud particles, the theory, which proposes a similar creation of the previously non-existent world from previously existing atoms, is called the Arambha VAda. This is the Vaisheshika's view.



ParinAma VAda:



This is the view of the SAmkhya Philosophy. Here creation happens when previously existing objects change their forms to something similar (SamasattA Vishishta). Just like curd is the effect (parinAma) of milk, Prakriti's ParinAma is the visible and the invisible world.



Vivarta VAda:



Here, the creation is seen as an illusion. The ingredients (or UpAdAna) get transformed into something dissimiliar (Asama Satta Vishishta), unlike SAmkhya's theory.



For example, due to illusion, the appearance of the rope as the snake (Sarpa Rajju Bhrama) is known as Vivarta. Here, the rope actually does not change to something else (unlike the milk which in truth got transformed into curd). This theory is also known as "AjAta VAda" which advocates that in reality there is no creation.



Besides these three I have found many others but it will take time to update this answer with all that info.






share|improve this answer






















  • Can you also add bit information about Samkshepa Sarirakam?
    – Pandya♦
    1 hour ago










  • Btw, I once read that Paramanukara-Vada is Vaisheshika view and Arambhavada is Nyaya view.
    – Pandya♦
    1 hour ago











  • SS is an imp book for the Advaita Vedanta school. I have this book. I have added a link to it in the answer now. @Pandya
    – Rickross
    1 hour ago










  • Ok. Thanks. It's attributed to Sarvajnatman, 3rd Shankaracharya of Kamakoti Peetha.
    – Pandya♦
    1 hour ago














up vote
2
down vote













There are primarily three VAdas that are associated with the Shad Darshanas.



  1. Aramabha VAda, 2. ParinAma VAda and 3. Vivarta VAda. There is also a SamghAta VAda which is held by the SautrAntika and VaibhAshika Bauddhas in which they believe that the Ghata (pot) is the SamghAta (interaction) of the mud particles but they don't recognize the particles changing into the pot as an evolution of an entirely new object.

Here, 1. is the view of Vaisheshika Darshana, 2. that of SAmkhya etc and 3. that of VedAnta.



This is mentioned in the following verse from the Samkshepa SArirakam (SS):




ArambhavAda kanabhapakshah samghAtavadantu bhadantapakshah |

SAmkhyAdipakshah parinAmavado vedAntapakshah vivartavAda ||



ArmabhavAda is Kanava's or Vaisheshika's arguemt/view, SamghAtavAda
is Sugata's argument. ParinAmavAda is SAmkhya's argument and
VivartavAda is that of VedAnta.
SS 2.63




ArambhavAda:



Just like the previously non-existent pot is created from mud particles, the theory, which proposes a similar creation of the previously non-existent world from previously existing atoms, is called the Arambha VAda. This is the Vaisheshika's view.



ParinAma VAda:



This is the view of the SAmkhya Philosophy. Here creation happens when previously existing objects change their forms to something similar (SamasattA Vishishta). Just like curd is the effect (parinAma) of milk, Prakriti's ParinAma is the visible and the invisible world.



Vivarta VAda:



Here, the creation is seen as an illusion. The ingredients (or UpAdAna) get transformed into something dissimiliar (Asama Satta Vishishta), unlike SAmkhya's theory.



For example, due to illusion, the appearance of the rope as the snake (Sarpa Rajju Bhrama) is known as Vivarta. Here, the rope actually does not change to something else (unlike the milk which in truth got transformed into curd). This theory is also known as "AjAta VAda" which advocates that in reality there is no creation.



Besides these three I have found many others but it will take time to update this answer with all that info.






share|improve this answer






















  • Can you also add bit information about Samkshepa Sarirakam?
    – Pandya♦
    1 hour ago










  • Btw, I once read that Paramanukara-Vada is Vaisheshika view and Arambhavada is Nyaya view.
    – Pandya♦
    1 hour ago











  • SS is an imp book for the Advaita Vedanta school. I have this book. I have added a link to it in the answer now. @Pandya
    – Rickross
    1 hour ago










  • Ok. Thanks. It's attributed to Sarvajnatman, 3rd Shankaracharya of Kamakoti Peetha.
    – Pandya♦
    1 hour ago












up vote
2
down vote










up vote
2
down vote









There are primarily three VAdas that are associated with the Shad Darshanas.



  1. Aramabha VAda, 2. ParinAma VAda and 3. Vivarta VAda. There is also a SamghAta VAda which is held by the SautrAntika and VaibhAshika Bauddhas in which they believe that the Ghata (pot) is the SamghAta (interaction) of the mud particles but they don't recognize the particles changing into the pot as an evolution of an entirely new object.

Here, 1. is the view of Vaisheshika Darshana, 2. that of SAmkhya etc and 3. that of VedAnta.



This is mentioned in the following verse from the Samkshepa SArirakam (SS):




ArambhavAda kanabhapakshah samghAtavadantu bhadantapakshah |

SAmkhyAdipakshah parinAmavado vedAntapakshah vivartavAda ||



ArmabhavAda is Kanava's or Vaisheshika's arguemt/view, SamghAtavAda
is Sugata's argument. ParinAmavAda is SAmkhya's argument and
VivartavAda is that of VedAnta.
SS 2.63




ArambhavAda:



Just like the previously non-existent pot is created from mud particles, the theory, which proposes a similar creation of the previously non-existent world from previously existing atoms, is called the Arambha VAda. This is the Vaisheshika's view.



ParinAma VAda:



This is the view of the SAmkhya Philosophy. Here creation happens when previously existing objects change their forms to something similar (SamasattA Vishishta). Just like curd is the effect (parinAma) of milk, Prakriti's ParinAma is the visible and the invisible world.



Vivarta VAda:



Here, the creation is seen as an illusion. The ingredients (or UpAdAna) get transformed into something dissimiliar (Asama Satta Vishishta), unlike SAmkhya's theory.



For example, due to illusion, the appearance of the rope as the snake (Sarpa Rajju Bhrama) is known as Vivarta. Here, the rope actually does not change to something else (unlike the milk which in truth got transformed into curd). This theory is also known as "AjAta VAda" which advocates that in reality there is no creation.



Besides these three I have found many others but it will take time to update this answer with all that info.






share|improve this answer














There are primarily three VAdas that are associated with the Shad Darshanas.



  1. Aramabha VAda, 2. ParinAma VAda and 3. Vivarta VAda. There is also a SamghAta VAda which is held by the SautrAntika and VaibhAshika Bauddhas in which they believe that the Ghata (pot) is the SamghAta (interaction) of the mud particles but they don't recognize the particles changing into the pot as an evolution of an entirely new object.

Here, 1. is the view of Vaisheshika Darshana, 2. that of SAmkhya etc and 3. that of VedAnta.



This is mentioned in the following verse from the Samkshepa SArirakam (SS):




ArambhavAda kanabhapakshah samghAtavadantu bhadantapakshah |

SAmkhyAdipakshah parinAmavado vedAntapakshah vivartavAda ||



ArmabhavAda is Kanava's or Vaisheshika's arguemt/view, SamghAtavAda
is Sugata's argument. ParinAmavAda is SAmkhya's argument and
VivartavAda is that of VedAnta.
SS 2.63




ArambhavAda:



Just like the previously non-existent pot is created from mud particles, the theory, which proposes a similar creation of the previously non-existent world from previously existing atoms, is called the Arambha VAda. This is the Vaisheshika's view.



ParinAma VAda:



This is the view of the SAmkhya Philosophy. Here creation happens when previously existing objects change their forms to something similar (SamasattA Vishishta). Just like curd is the effect (parinAma) of milk, Prakriti's ParinAma is the visible and the invisible world.



Vivarta VAda:



Here, the creation is seen as an illusion. The ingredients (or UpAdAna) get transformed into something dissimiliar (Asama Satta Vishishta), unlike SAmkhya's theory.



For example, due to illusion, the appearance of the rope as the snake (Sarpa Rajju Bhrama) is known as Vivarta. Here, the rope actually does not change to something else (unlike the milk which in truth got transformed into curd). This theory is also known as "AjAta VAda" which advocates that in reality there is no creation.



Besides these three I have found many others but it will take time to update this answer with all that info.







share|improve this answer














share|improve this answer



share|improve this answer








edited 1 hour ago

























answered 1 hour ago









Rickross

41.6k356159




41.6k356159











  • Can you also add bit information about Samkshepa Sarirakam?
    – Pandya♦
    1 hour ago










  • Btw, I once read that Paramanukara-Vada is Vaisheshika view and Arambhavada is Nyaya view.
    – Pandya♦
    1 hour ago











  • SS is an imp book for the Advaita Vedanta school. I have this book. I have added a link to it in the answer now. @Pandya
    – Rickross
    1 hour ago










  • Ok. Thanks. It's attributed to Sarvajnatman, 3rd Shankaracharya of Kamakoti Peetha.
    – Pandya♦
    1 hour ago
















  • Can you also add bit information about Samkshepa Sarirakam?
    – Pandya♦
    1 hour ago










  • Btw, I once read that Paramanukara-Vada is Vaisheshika view and Arambhavada is Nyaya view.
    – Pandya♦
    1 hour ago











  • SS is an imp book for the Advaita Vedanta school. I have this book. I have added a link to it in the answer now. @Pandya
    – Rickross
    1 hour ago










  • Ok. Thanks. It's attributed to Sarvajnatman, 3rd Shankaracharya of Kamakoti Peetha.
    – Pandya♦
    1 hour ago















Can you also add bit information about Samkshepa Sarirakam?
– Pandya♦
1 hour ago




Can you also add bit information about Samkshepa Sarirakam?
– Pandya♦
1 hour ago












Btw, I once read that Paramanukara-Vada is Vaisheshika view and Arambhavada is Nyaya view.
– Pandya♦
1 hour ago





Btw, I once read that Paramanukara-Vada is Vaisheshika view and Arambhavada is Nyaya view.
– Pandya♦
1 hour ago













SS is an imp book for the Advaita Vedanta school. I have this book. I have added a link to it in the answer now. @Pandya
– Rickross
1 hour ago




SS is an imp book for the Advaita Vedanta school. I have this book. I have added a link to it in the answer now. @Pandya
– Rickross
1 hour ago












Ok. Thanks. It's attributed to Sarvajnatman, 3rd Shankaracharya of Kamakoti Peetha.
– Pandya♦
1 hour ago




Ok. Thanks. It's attributed to Sarvajnatman, 3rd Shankaracharya of Kamakoti Peetha.
– Pandya♦
1 hour ago


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