ST.

ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

KARMA THEORY

The doctrine of karma is one of the fundamental principles in classical Indian philosophy.
Except for the Cārvāka school, all Indian philosophical traditions accept the law of karma, which
links actions to their consequences, whether in this life or future lives. The paper explores how
different philosophical traditions interpret karma and its role in the cycle of rebirth and
liberation.

Concept of Karma

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The Sanskrit word "karma" means "action" and denotes both the physical and mental actions of
an individual.

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Effect of Karma: It governs the cycle of cause and effect, influencing rebirth and determining
the pleasures or sufferings of individuals.

❖​ Buddhist View: Karma operates without the intervention of a supreme deity. There is no
permanent self; rather, the self is a collection of five aggregates (Skandhas). Actions and
Ntheir consequences function in a conditional, non-mechanical way.
❖​ Hindu View: Karma determines rebirth and is influenced by an individual's desires. The
soul (Ātman) is immortal and continues through different lives. The Bhagavad Gita
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emphasizes karma-yoga (selfless action).
❖​ Jain View: Karma is a form of subtle matter that clings to the soul, affecting its purity.
Liberation is possible by removing karmic particles through right knowledge, faith, and
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conduct.
❖​ Sāṁkhya & Yoga Views: Sāṁkhya believes that prakṛti (nature) is responsible for
actions, while the puruṣa (self) is a passive observer. Yoga acknowledges a divine force
but asserts that God does not directly control karma.
❖​ Nyāya-Vaiśeṣika & Mīmāṁsā Views: These schools believe karma cannot function
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independently and require divine intervention. Mīmāṁsā introduces the concept of

"Apūrva," an unseen force that connects actions to their results.
❖​ Advaita Vedānta: Mokṣa (liberation) is attained through knowledge rather than karma.
Ramanuja, however, argues that liberation requires both divine grace and right actions.

Karma and Transmigration

●​ Cārvāka Rejection: The Cārvāka school denies karma, rebirth, and the soul, arguing that
consciousness arises purely from material elements.
●​ Vedānta and Jainism: These schools believe in the transmigration of both the soul and
karma. However, Buddhism accepts only the transmission of karmic residues, not a
permanent self.
ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

●​ Sāṁkhya Contradiction: It denies self-transmigration but accepts the continuation of

karmic residues.

Ethical Implications of Karma

●​ Justice & Moral Responsibility: The law of karma ensures ethical justice, rewarding
good actions and punishing bad ones.
●​ Personal Responsibility: Belief in karma leads to self-accountability rather than blaming
external forces.
●​ Future Consequences: Individuals can neutralize past karma and create a better future
through present actions or divine grace.

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The theory of karma is a core concept in Hinduism, Buddhism, Jainism, and other South
Asian traditions. It suggests that our present actions determine future consequences—not just

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in this life but potentially in future ones.

However, this raises an important philosophical issue:

●​ Does karma imply determinism and fatalism? If everything that happens is a result of
Npast actions, does that mean the future is already set, removing the possibility of free
will?
●​ Or does karma allow for moral responsibility? If we can influence our future through
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conscious choices, then free will must exist.

Karma is intrinsically linked to human activity and moral responsibility. While different
schools vary in their interpretation, the doctrine plays a crucial role in the philosophical
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understanding of life, suffering, and liberation in Hinduism, Buddhism, and Jainism.

Karma Theory in Different Religions

●​ Hinduism: The Bhagavad Gita emphasizes selfless action (karma-yoga) and detachment
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from results.
●​ Sikhism: The doctrine of karma holds that individuals are responsible for their fate. The
Guru Granth Sahib reinforces this view.
●​ Buddhism: Karma is dynamic and non-mechanical, influenced by intention and
circumstances. Actions determine rebirth in samsara.
●​ Jainism: Karma consists of microscopic particles that attach to the soul, affecting its
purity.
●​ Taoism: Evolved through three stages, incorporating ideas of divine record-keeping,
inherited karma, and rebirth.
●​ Christianity: Some aspects of karma resemble Christian concepts of sin and divine
judgment.
ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

Karma and Positive Psychology

●​ Bhagavad Gita as Early Positive Psychology: The Gita advocates detachment from
outcomes, reducing stress and promoting well-being.
●​ Intrinsic Motivation: Karma-yoga aligns with intrinsic motivation, focusing on internal
fulfillment rather than external rewards.
●​ Empathy and Altruism: Research suggests that individuals who practice karma-yoga
exhibit greater empathy and lower personal distress.
●​ Crisis Intervention & Stress Management: Like modern psychotherapy, the Gita
teaches crisis intervention by helping individuals focus on the present.
●​ Karma and Happiness: Good karma fosters happiness by encouraging ethical actions

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and reducing stress.

Stress Reduction and Enhancement of Happiness

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●​ Stress is a key factor in depression and mental health issues.
●​ Karma theory, by promoting detachment from past regrets and future anxieties, can help
reduce stress.
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●​ Positive psychology emphasizes living in the present, aligning with karma’s principles.
●​ Engaging in selfless actions reduces karmic burdens and leads to contentment.
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How Karma Relates to Determinism, Fatalism, and Free Will

a) Determinism
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●​ Causal determinism suggests that everything in the future is entirely determined by

past events.
●​ If karma is strictly causal, then our present and future states are already fixed based
on past actions.
●​ This implies that there is no room for free will, as everything is already determined.
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b) Fatalism

●​ Fatalism is the belief that whatever happens is inevitable, regardless of what we do.
●​ Some interpretations of karma suggest that our future is fixed and cannot be changed,
making karma fatalistic.
●​ However, others argue that karma functions as a system of moral consequences,
meaning that new actions can change future outcomes.

c) Free Will

●​ Some scholars (e.g., Radhakrishnan) argue that karma does not negate free will.
ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

●​ Instead, humans can transcend their karmic consequences through self-awareness and
moral effort.
●​ This interpretation supports free will, suggesting that while past actions influence the
future, they do not completely determine it.

3. Branching Time Theory

To clarify these philosophical questions, the branching time theory is applied, a concept from
formal logic that represents multiple possible futures rather than a single, linear timeline.

What is Branching Time Theory?

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●​ In a deterministic system, the future is a single fixed path (like a straight line).
●​ In branching time theory, the future is a tree with many branches, each representing

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different possible outcomes.
●​ This theory allows us to analyze whether karma permits multiple future possibilities or
forces a single inevitable outcome.

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Key Statements Represented in Branching Time Theory

1.​ "State of affairs e is a karmic effect of agent a."

○​ This means that a’s past actions have led to a specific outcome e.
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2.​ "a wills it to be the case that e."
○​ This implies that agent a intentionally desires outcome e.
3.​ "e is inevitable."
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○​ This means that e must occur no matter what, suggesting a deterministic or

fatalistic framework.

By formalizing these statements, it is examined whether karma necessarily leads to an

unavoidable future or allows for alternative possibilities.
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Principles of Karma Theory

five major principles that define karma and its implications:

a) Cause–Effect Principle

●​ Every action has a karmic effect that will inevitably manifest.

●​ This means that past deeds shape an individual’s present and future conditions.
●​ If this principle is strictly deterministic, it implies there is no free will.

b) Person-Affecting Principle
ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

●​ Karmic consequences always affect the person who performed the action.
●​ This principle suggests a moral dimension, where people experience rewards or
punishments based on their actions.

c) Explanation Principle

●​ All present experiences must have a karmic explanation.

●​ If someone is born into suffering, it must be due to past karma.
●​ This principle supports a deterministic interpretation, but also raises ethical questions
about justice and fairness.

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d) Change Principle

●​ The "karmic pool" can change over time.

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●​ New actions create new karmic effects, suggesting that the future is not entirely fixed.
●​ This principle allows for free will, since actions can alter the karmic trajectory.

e) Incompatibility Principle
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●​ There exist possible futures that are incompatible with an individual’s karmic
history.
●​ Some future states are impossible due to past karma.
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●​ This principle limits free will, suggesting that some paths are permanently closed.

Is Karma a Deterministic or Open System?

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The analysis of the principles lead to a deterministic system (where the future is fixed) or an
open system (where multiple futures exist).

Arguments for Determinism & Fatalism

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1.​ If the Cause–Effect Principle is absolute, every action leads to a fixed outcome.
2.​ The Explanation Principle suggests that everything that happens must have a karmic
cause.
3.​ If future states are entirely determined by past karma, free will does not exist.

Arguments for Free Will

1.​ The Change Principle allows for karmic modification through new actions.
2.​ Some interpretations suggest that spiritual awareness can override karma.
3.​ Branching time theory allows for multiple possible futures, meaning not everything is
inevitable.
ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

It is suggested that karma is neither entirely deterministic nor entirely open—instead, it

blends elements of both.

Conclusion

Karma does not entirely negate free will, but it does impose strong constraints on it.

●​ Karma functions like a moral cause-and-effect system, where actions influence future
possibilities but do not always dictate a single fixed path.
●​ The branching time framework helps explain how some futures may be inevitable,
while others remain open for change.

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●​ Ultimately, karma theory blurs the line between determinism and moral
responsibility, suggesting a complex relationship between past actions and future
choices.

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ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

Yoga – A Way of Life

Yoga is a physical, mental, and spiritual practice originating in ancient India. Derived from
Sanskrit word ‘Yuj’, meaning “to join” or “to unite”. Symbolizes unity of mind and body,
thought and action, and harmony with nature. Yoga is integrated into education and modern
science to address health crises and improve quality of life. It combines philosophy,
psychology, and sociology to resolve human concerns. Recognized as both a way of life and a
pedagogical tool in education.

Yoga in Education

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●​ Enhances mental, social, physical, and spiritual development.
●​ Reduces stress and fosters inner peace and calm.
●​ Research shows that yoga improves students' academic performance.

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●​ Helps in developing anticipated personality traits in students and teachers.

Yoga Pedagogy

●​ Supports holistic child development: character-building, emotional skills, and

Nconcentration.
●​ Studies suggest school-based yoga programs improve learning outcomes.
●​ Helps manage student stress due to parental expectations and societal pressure.
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●​ Encourages self-reflection and teaching improvement among educators.

Yoga in Educational Settings

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●​ Creates a positive learning environment.

●​ Teachers and students benefit through diverse teaching styles and practical
applications of tradition.
●​ Develops key skills such as:
○​ Communication skills
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○​ Emotional balance
○​ Empathy and adaptability
○​ Stress management

Historical and Philosophical Background

●​ Sage Patanjali systematized yoga in the Yoga Sutras.

●​ Described yoga as a method to calm the mind and remove distractions.
●​ Recognized worldwide for its health benefits.
●​ International Yoga Day – 21st June, adopted by the United Nations (2014).

Benefits of Yoga
ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

Physical Benefits

●​ Improves flexibility, muscle strength, endurance, and balance.

●​ Helps reduce body pains (e.g., lower back pain).

Mental Benefits

●​ Breathing techniques & meditation reduce stress, anxiety, and improve focus.
●​ Enhances sleep quality and mental relaxation.

Health Benefits

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●​ Boosts immunity and improves heart health (lowers blood pressure, improves
circulation).

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●​ Helps in weight management by burning calories.

Holistic Well-being

●​ Encourages a positive lifestyle by integrating mindfulness with movement.

●​
N Encourages helping others and respecting nature.
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●​ Promotes self-respect and psychological well-being.
●​ Improves family relationships and social skills.
●​ Boosts resilience, self-esteem, attention span, and concentration.
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4. WHO and Yoga

●​ WHO mYoga App launched on 20th June 2021.

●​ Provides videos and audio guides to encourage yoga practice.
●​ Aims to make yoga accessible worldwide.
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Holistic Development through Yoga

●​ Combines spiritual and physical discipline.

●​ Encourages honesty, stability, and a clear mind.
●​ Addresses violence, greed, and materialistic desires.
●​ Enhances:
○​ Body flexibility
○​ Muscle strength
○​ Respiratory health
○​ Digestion & weight management
○​ Cardiovascular health
ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

○​ Mental resilience and stress control

The Four Paths of Yoga

1.​ Karma Yoga – Performing duties without expecting rewards.

2.​ Bhakti Yoga – Cultivating divine love and surrender to God.
3.​ Jnana Yoga – Seeking wisdom and knowledge for enlightenment.
4.​ Raja Yoga – Controlling the mind through meditation.

Four pillars of Yoga:

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1.​ Asana (Physical postures)

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2.​ Pranayama (Breathing techniques)
3.​ Meditation (Mental discipline)
4.​ Surya Namaskar (Sun Salutation)
●​ Each pillar contributes uniquely to health, flexibility, strength, balance, emotional
well-being, and mindfulness.
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The Four Pillars of Yoga
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A) Asana (Physical Postures)

●​ Derived from Sanskrit, Asana means "seat" and refers to postures used for physical and
mental discipline.
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●​ Enhances strength, flexibility, balance, and mental focus.

●​ Classification:
○​ Standing Asanas (Tadasana, Trikonasana) – Improve posture and endurance.
○​ Sitting Asanas (Padmasana, Vajrasana) – Aid meditation and breathing.
○​ Balancing Asanas (Vrikshasana, Bakasana) – Enhance focus and stability.
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○​ Inversion Asanas (Sirsasana, Sarvangasana) – Improve circulation and mental

clarity.

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Key Benefits:​

✅
Improves physical health (posture, muscle strength, flexibility).​

✅
Reduces stress and anxiety.​
Enhances emotional balance and holistic well-being.
ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

B) Pranayama (Breathing Techniques)

●​ Prana (life force) + Ayama (control); breath control techniques regulate energy flow
in the body.
●​ Types of Pranayama:
○​ Kapalbhati (Cleansing breath) – Detoxifies the body.
○​ Anulom Vilom (Alternate nostril breathing) – Balances energy and mind.
○​ Ujjayi (Victorious breath) – Calms the nervous system.
○​ Bhastrika (Bellows breath) – Energizes body and mind.

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●​ Benefits:​

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Improves respiratory efficiency, heart rate regulation, and oxygenation.​

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✅
Reduces stress, anxiety, and depression.​
Enhances mental clarity and relaxation.

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C) Meditation

●​ A mental discipline that enhances awareness and inner peace.

●​ Types of Meditation:
N ○​ Mindfulness Meditation – Observing thoughts non-judgmentally.
○​ Transcendental Meditation – Silent mantra repetition.
○​ Mantra Meditation – Chanting sacred words.
○​ Chakra Meditation – Balancing energy centers.
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○​ Yoga Nidra (Yogic Sleep) – Guided deep relaxation.

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●​ Benefits:​

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Improves mental health (reduces stress, anxiety, depression).​
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Enhances focus, emotional stability, and self-awareness.​
Supports physical health (lowers blood pressure, improves sleep).

D) Surya Namaskar (Sun Salutation)

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●​ A dynamic sequence of yoga postures performed in gratitude to the sun.

●​ Step-by-Step Sequence:
1.​ Pranamasana (Prayer Pose) – Start in prayer position.
2.​ Hastauttanasana (Raised Arms Pose) – Stretch upwards.
3.​ Hasta Padasana (Hand-to-Foot Pose) – Bend forward.
4.​ Ashwa Sanchalanasana (Equestrian Pose) – Stretch one leg back.
5.​ Dandasana (Stick Pose) – Bring both legs back in a straight line.
6.​ Ashtanga Namaskara (Salute with Eight Parts) – Touch chest, chin, and knees to
the floor.
7.​ Bhujangasana (Cobra Pose) – Lift the chest.
8.​ Adho Mukha Svanasana (Downward Dog) – Form an inverted ‘V’.
9.​ Repeat steps 4 to 2 in reverse order to complete one cycle.
ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

✅
●​ Benefits:​

✅
Improves flexibility, circulation, and cardiovascular health.​

✅
Enhances mental clarity and emotional balance.​
Adaptable to all skill levels.

Comparative Analysis of the Four Pillars

Aspect Asana Pranayama Meditation Surya Namaskar

Focus Physical strength & Breath control & Mental discipline Dynamic
flexibility energy flow full-body

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movement

Physical Enhances posture, Improves lung Lowers blood Increases

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Benefits balance, and muscle capacity & heart pressure & flexibility &
tone health reduces tension boosts metabolism

Mental Reduces stress & Enhances focus Improves Increases

Benefits enhances & reduces emotional mindfulness &
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Unique
Aspect
concentration

Body postures for

health
anxiety stability

Regulating breath Deep mental

for vitality awareness
energy levels

Integrates
movement &
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breath

Conclusion
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●​ The four pillars of Yoga—Asana, Pranayama, Meditation, and Surya Namaskar—work

together to enhance physical, mental, and emotional well-being.
●​ Each pillar contributes uniquely but complements the others in a holistic practice.
●​ Yoga is adaptable for all individuals, regardless of age or skill level.
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●​ By integrating these practices into daily life, one can achieve balance, mindfulness, and
overall health.

Yoga’s Effect on Psychological Disorders

Disorder Effect of Yoga & Pranayama

Depression Lowers cortisol, increases serotonin, improves mood.

Anxiety Reduces sympathetic nervous system activity, enhances

relaxation.
ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

PTSD Combines breathwork & movement to relieve trauma.

Insomnia Improves melatonin levels, enhances sleep quality.

Schizophrenia Supports cognitive function, reduces symptoms.

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ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

Sankhya Philosophy

Samkhya is one of the oldest philosophical systems in Indian thought, founded by Sage Kapila.
It is deeply embedded in ancient Indian texts like the Srutis, Smritis, and Puranas.

The system is dualistic and realist, meaning it recognizes two independent and eternal
realities:

●​ Purusa – The conscious, witnessing self, pure and inactive.

●​ Prakrti – The unconscious, dynamic material principle that constitutes the universe.

Samkhya philosophy does not recognize God (Ishvara) as a creator. Instead, it explains the

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evolution of the universe through the interaction of Purusa and Prakrti.

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Theory of Causation (Satkarya-vada)

A fundamental aspect of Samkhya metaphysics is its theory of causation, known as

Satkarya-vada:

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●​ Effect (Karya) pre-exists in the material cause before its manifestation.
●​ This contrasts with Asatkarya-vada, followed by the Nyaya and Buddhist schools,
which argue that the effect does not pre-exist before production.
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Arguments in Favor of Satkarya-vada

1.​ Effect must exist in the cause, or else creation from nothing would be impossible.
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2.​ There is a fixed relation between cause and effect – for example, curd always comes
from milk, never from clay.
3.​ Transformation implies prior existence – a pot exists in clay before a potter shapes it.
4.​ If effect were absent before production, creation would be illogical – something
cannot come from nothing.
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Two Types of Satkarya-vada

1.​ Parinama-vada (Real Transformation) – The cause actually transforms into the effect
(e.g., milk turning into curd). Samkhya follows this.
2.​ Vivarta-vada (Illusory Transformation) – Change is only apparent, as seen in Advaita
Vedanta (e.g., a rope appearing as a snake).

Theory of Knowledge (Epistemology)

Samkhya recognizes three valid sources of knowledge (Pramana):

1.​ Perception (Pratyaksha) – Direct knowledge through the senses.

ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

2.​ Inference (Anumana) – Logical reasoning based on cause-and-effect relationships.

3.​ Scriptural Testimony (Sabda) – Reliable knowledge from authoritative scriptures.

Samkhya rejects comparison (Upamana), postulation (Arthapatti), and non-perception

(Anupalabdhi) as separate sources of knowledge, considering them part of inference or
perception.

Process of Knowledge Acquisition

●​ Buddhi (intellect) is unconscious but reflects the Purusa’s consciousness, allowing

perception.

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●​ Knowledge occurs when:
1.​ An object interacts with the senses.
2.​ The mind (Manas) processes sensory inputs.

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3.​ Buddhi (intellect) recognizes the object.
4.​ Purusa illuminates the knowledge, making it conscious.

Types of Perception
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1.​ Nirvikalpaka (Indeterminate) – A raw, immediate impression without analysis.
2.​ Savikalpaka (Determinate) – A processed and structured understanding, where objects
are identified and classified.
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Prakrti: The Fundamental Material Principle

Prakrti is the unconscious, material cause of the universe. It is composed of three fundamental
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qualities (Gunas):

1.​ Sattva (lightness, clarity, intelligence, happiness)

2.​ Rajas (motion, energy, passion, restlessness)
3.​ Tamas (inertia, darkness, ignorance, sluggishness)
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Prakrti is called by various names:

●​ Pradhana (the first cause)

●​ Avyakta (the unmanifest)
●​ Shakti (dynamic power)

Prakrti is always changing, evolving into the entire universe while maintaining a balance
among the three gunas.

Five Proofs for the Existence of Prakrti

ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

1.​ Everything in the world is finite, so there must be an infinite source (Prakrti).
2.​ All things produce pleasure, pain, or indifference, proving they originate from a
common source with three gunas.
3.​ Change requires an active cause, and Prakrti is the active force behind evolution.
4.​ Effects cannot exist independently; they must be rooted in a fundamental cause
(Prakrti).
5.​ The unity of the universe suggests a single underlying principle (Prakrti).

Purusa: The Conscious Witness

Purusa is pure consciousness – eternal, unchanging, and distinct from Prakrti. It does not act

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but merely witnesses the activities of Prakrti.

Five Proofs for the Existence of Purusa

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1.​ All objects serve a purpose, implying an experiencer (Purusa).
2.​ Since all things are composed of the three gunas, there must be something beyond
them (Purusa).
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3.​ Consciousness is necessary for knowledge; thus, Purusa is needed to enable
experience.
4.​ Prakrti is unconscious and cannot experience its own creations, so Purusa must be
present to experience them.
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5.​ The desire for liberation suggests an entity capable of seeking freedom (Purusa).

Purusa is inactive and indifferent, but it mistakenly identifies with Prakrti, leading to suffering.
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Theory of Evolution

●​ Prakrti evolves into the universe in a systematic order.

●​ Evolution starts when Purusa comes into contact with Prakrti, disrupting the balance
of the gunas.
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●​ The 24 principles of evolution include:

○​ Mahat (Intellect)
○​ Ahamkara (Ego)
○​ Manas (Mind)
○​ Five senses of perception
○​ Five organs of action
○​ Five subtle essences (Tanmatras)
○​ Five gross elements (Mahabhutas)

Bondage and Liberation

ST. ANNE’S DEGREE COLLEGE FOR WOMEN MAHIMA DAS

●​ Bondage arises when Purusa falsely identifies with Prakrti.

●​ Three kinds of suffering exist:
1.​ Adhyatmika – Mental and physical pain.
2.​ Adhibhautika – Pain from external sources (people, animals, environment).
3.​ Adhidaivika – Pain from supernatural forces (karma, cosmic influences).
●​ Liberation (Moksha) is the cessation of suffering. It occurs when Purusa realizes its
distinction from Prakrti.
●​ Ignorance (Avidya) binds the self, while knowledge (Jnana) frees it.
●​ Karma (actions) cannot grant liberation since all actions arise from Prakrti. Only
knowledge can lead to true freedom.

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Conclusion

Samkhya is a dualistic system explaining reality through consciousness (Purusa) and matter

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(Prakrti). Causation follows Satkarya-vada, meaning effects pre-exist in their causes.
Knowledge arises from perception, inference, and testimony. Prakrti evolves into the
universe through the interaction of its three gunas. Liberation is achieved through
self-realization, not through action.
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