KIRAN ATMA: Asatkaryavada
Showing posts with label Asatkaryavada. Show all posts
Showing posts with label Asatkaryavada. Show all posts

Hinduism And Hindu Theology - What Is Asatkaryavada?



Along with satkaryavada and anekantavada, this is one of the three fundamental causal the
ories in ancient Indian philosophy. 


  • All three theories attempt to explain the workings of causality in daily life, especially the connection between causes and consequences, which has significant theological implications. 
  • All philosophical systems believe that gaining ultimate soul liberation is attainable if one properly understands the causal process and can influence it via conscious acts (moksha). 
  • As a result, conflicts over different causal models are more than just academic differences; they are based on conflicting assumptions about the nature of things. 

The asatkaryavada paradigm posits that consequences do not exist before their causes; in other words, they are entirely apart from them. 

  • In the traditional examples for this model, one may weave a fabric from several strands of thread or make a clay pot by joining the two sides of the pot together. 
  • Each of these actions results in the creation of a new item that did not exist before and was brought into existence by a combination of material and instrumental factors. 
  • This causal model tends to increase the number of things in the universe since each act of creation creates a new thing. 


It also acknowledges that human efforts and acts are part of the causes that influence these consequences, making it theoretically conceivable to behave in a manner that leads to the soul's ultimate freedom. 


  • This model's drawback is that it may lead to philosophical skepticism. 
  • One may easily think that one's activities will have no visible impact, even over time, as the universe fragments into more and more causes—the majority of which one cannot control. 
  • To combat skepticism, proponents of asatkaryavada emphasize the circumstances that control the causal process and direct people's actions appropriately. 

The Nyaya Vaisheshikas and the Prabhakara school of Purva Mimamsa, as well as Buddhists, believe in this paradigm. 


Karl H. Potter (ed. ), Presuppositions of India's Philosophies, 1972, has further information.


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