Causal Models are a kind of model that is used to explain why something happens.
Satkaryavada, asatkaryavada, and anekantavada are three distinct theories in Indian philosophy that describe the connections between cause and effect.
Satkaryavada, the first model, posits that effects are pre-existing in their sources.
- As a result, effects are modifications (actual or perceived) of these causes.
- The transition of milk into curds, butter, and clarified butter is a typical example.
- Each of these consequences was already there in the cause, according to proponents of satkaryavada, and arises from it via a natural transformation of that cause.
Asatkaryavada, the second model, asserts that effects do not preexist in their causes and that they are totally separate.
- In the traditional examples for this model, one weaves a fabric from strands of thread or makes a clay pot by fitting the two sides of the pot together.
- According to proponents of asatkaryavada, some material and instrumental causes generate a completely new object with each of these actions.
The third concept, anekantavada (“the idea that things are not singular”), attempts to bridge the gap between the other two.
- Anekantavada emphasizes the significance of one's viewpoint and how it may influence one's judgment.
- When it comes to the transformation of milk into curds, butter, and clarified butter, an anekantavada proponent would argue that these substances were already present in the causes (supporting the satkaryavada viewpoint), but that the qualities of these substances were created from scratch each time (supporting the asatkaryavada notion).
As a result, depending on how one views them, causes and effects are both the same and distinct.
All of these philosophical systems think 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, each of these causal theories has significant consequences for religious practice.
1. The asatkaryavada thinks that causal connections are weak, with the risk that human activity is too unpredictable to bring about a desired result;
2. Anekantavada claims to establish a medium ground but may be interpreted as inconsistent or self-contradictory.
Karl H. Potter (ed. ), Presuppositions of India's Philosophies, 1972, has further information.