Along with asatkaryavada and satkaryavada, it is one of the three causal models in 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.
- Philosophical theory holds that if one properly understands the causal process and can control it via conscious acts, one may achieve ultimate soul freedom (moksha).
- Different assumptions about the nature of things are at the root of disagreements over different causal theories.
- The asatkaryavada model believes that consequences do not exist before their causes, while the satkaryavada model thinks they do. Anekantavada (“the idea that things are not single”), the third paradigm, attempts to bridge the gap between the two.
- An anekantavada proponent would argue that the substances in issue were included in the causes (supporting the satkaryavada idea), but that the characteristics each of these substances had were freshly formed each time (supporting the asatkaryavada notion).
- As a result, depending on the lens through which one views them, causes and consequences are both the same and distinct.
- This theory tries to find a middle ground between the other two causal models by demonstrating that they are both conceivable, but it runs the danger of seeming to take no position at all.
- The Jains, are the main proponents of this viewpoint.
- Karl H. Potter (ed. ), Presuppositions of India's Philosophies, 1972, has further information.
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