The document discusses the Asatkaryavada theory of causation. Asatkaryavada, also known as Arambhavada, holds that the effect (karya) does not pre-exist in the cause (karana) but rather comes into being as a new creation. It is accepted by the Nyaya and Vaisheshika schools of Hindu philosophy. The document provides examples from Ayurveda relating to lifespan, the body, disease pathogenesis, and treatment to illustrate how Asatkaryavada is applicable in understanding various Ayurvedic concepts. It concludes that Satkaryavada and Asatkaryavada are not contradictory but rather complementary depending on whether the material or instrumental cause is

1. WELCOME
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2. The views of all these six darshanas on the Srushti utpatti can be
summarized into two;
1. Satkaryavada (pre-existence of the effect in the cause):
It maintains that Karya (effect) is sat or real. It is present in the
Karana (cause) in a potential form, even before its manifestation.
2. Asatkaryavada (non-existence of the effect in the cause):
It maintains that Karya (effect) is Asat or unreal until it comes into
being. Every effect, then is a new begining and is not born out of
cause.
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3. ASATKARYAVADA
(Theory of Non-Existent)
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4. INTRODUCTION
It is just opposite to Satkaryavada
Synonym: Arambhavada
The word ‘Arambha’ means begining.
This is also known as ‘Arambhavada’ because Karya does not exist
in its Karana before its manifestation. As Karya is the new begining.
Nyaya Darshana and Vaisheshika Darshana accepts this theory.
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5. The words: A + Sat + Karya + Vada
 A, here indicates absence
 Sat = existence
 Karya = effect (product)
 Vada = theory
According to this Vada, Karya doesn’t exist before its
production.
Karya is the new begining. It is the new production or creation
from Karana, which does not exist in Karana.
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6. Here Karta (doer) & other Nimitta Karanas (Instrumental
causes) are considered essential factors for a Karya.
For example: If seed alone is the cause for plant then if it is
not sown, it cannot produce the plant.
A very similar theory to the Asatkaryavada is given by the
Buddhist called as Kshanabhanguravada.
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7. Hetu of Asatkaryavada
Asatkaryavada have been proved with 5 analogies namely:
1. Buddhi Bheda: Individually Karya & Karana are perceived as two
different objects
2. Sajna Bheda: Karya and Karana are designated with different names.
3. Karya Bheda: They are assigned with different purposes.
4. Akara Bheda: They are identified with different forms.
5. Sankhya Bheda: They are differentiated with difference in their
number.
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8. Nyaya-Vaisheshika theory of
Asatkaryavada
They say Karana (cause) is existent and Karya (effect) is non-
existent before operation of cause.
Karya is a total new creation, it was absent before its existence.
Every Karya is entirely different from its Samavaya Karana as
for the production of Karya its Nimitta Karanas are also
essential.
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9. ARAMBHAVADA
(Theory of Commencement)
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10. Utility of Arambhavada in Ayurveda
Lifespan & Arambha
शरीरेन्द्रियसत्तत्तवात्तमसंयोगो धारर जीववतम्|
नित्तयगश्चािुबरधश्च पयाायैरायुरुच्यते||४२|| (Ca.Su-1/42)
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11. Purusha & Arambhavada
सत्तत्तवमात्तमा शरीरं च त्रयमेतन्द्त्तत्रदण्डवत्|
लोकन्द्ततष्ठनत संयोगात्ततत्र सवं प्रनतन्द्ष्ठतम ्||
(Ca.Su-1/46)
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12. खादयश्चेतिाषष्ठा धातवः पुरुषः तमृतः|
चेतिाधातुरप्येकः तमृतः पुरुषसञ्ज्ञकः||
(Ca.Sha-1/16)
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13. पञ्ज्चमहाभूतशरीररसमवायः पुरुष इत्तयुच्यते |
(Su.Su-1/22)
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14. Pramana & Arambhavada
In Yukti Pramana, there is the indication of Arambhavada.
जलकषाणबीजतुासंयोगात ् सतयसम्भवः|
युन्द््तः षड्धातुसंयोगाद्गभााणां सम्भवततथा||
मथ्यमरथि(क)मरथािसंयोगादन्द्निसम्भवः|
युन्द््तयु्ता चतुष्पादसम्पद््याधधनिबहाणी||
(Ca.Su-11/23&24)
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15. Swabhavoparama & Arambha
जायरते हेतुवैषम्याद्ववषमा देहधातवः|
हेतुसाम्यात् समाततेषां तवभावोपरमः सदा||
(Ca.Su-16/27)
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16. Garbha Utpatti & Arambha
शुक्रशोणणतजीवसंयोगे तु खलु क
ु क्षिगते गभासञ्ज्ञा भवनत||
(Ca.Sha-4/5)
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17. Vyadhi & Arambha
इह खलु निदािदोषदूष्यववशेषेभ्यो ववकारववघातभावाभावप्रनतववशेषा
भवन्द्रत| (Ca.Ni-4/4)
The Vyadhi Utpatti takes place from the combination of 3
elements like nidana, dosha and the dushyas.
If these are not combined and less combined then neither the
Vyadhi occurs, nor it produces severity.
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18. Chikitsa & Arambha
In the context of Atisara Chikitsitam, according to samanya
chikitsa siddhanta, first Vata, then Pitta and lastly Kapha dosha
has to be treated.
वाततयािु जयेत् वपत्ततं, वपत्तततयािु जयेत् कफम्|
त्रयाणां वा जयेत ् पूवं यो भवेद्बलवत्ततमः|| (Ca.Chi-19/122)
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19. In the context of Hikka Shwasa Chikitsitam,
वातकृ द्वा कफहरं कफकृ द्वाऽनिलापहम्|
कायं िैकान्द्रतक
ं ताभ्यां प्रायः श्रेयोऽनिलापहम्||
(Ca.Chi-17/148)
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20. Samprapti of Vyadhi & Arambha
The process of pathogenesis for the vyadhi utpatti or arambha
as follows;
यथादुष्टेि दोषेण यथा चािुववसपाता|
निवृान्द्त्ततरामयतयासौ सम्प्रान्द्प्तजाानतरागनतः|| (A.H.Ni-1/8)
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21. In the context of Gulma Chikitsitam,
कफो वाते न्द्जतप्राये वपत्ततं शोणणतमेव वा|
यदद क
ु प्यनत वा ततय क्रक्रयमाणे धचक्रकन्द्त्तसते||२७||
यथोल्बणतय दोषतय तत्र कायं भभषन्द्नजतम्|
आदावरते च मध्ये च मारुतं परररिता||२८|| (Ca.Chi-5/27&28)
Here Acharya Charaka has been given importance of protecting
Vata while treating the vyadhi Gulma, means one has to treat the
Pittaja and Kaphaja Gulma without being provocating the Vata dosha.
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22. In the context of Prameha Chikitsitam;
It has been refered that by not treating the 20 types of
Prameha it will leads to Madhumeha later on.
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23. Samshodana Karma –
Krama & Arambha
तिेहमग्रे प्रयुञ्ज्जीत ततः तवेदमिरतरम्|
तिेहतवेदोपपरितय संशोधिमथेतरत्||९९|| (Ca.Su-13/99)
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24. Samsarjana Krama & Arambha
पेयां ववलेपीमकृ तं कृ तं च यूषं रसं त्रत्रद्ाववरथैकशश्च||
क्रमेण सेवेत ववशुद्धकायः प्रधािमध्यावरशुवद्धशुद्धः| (Ca.Si-1/11)
In the context of Samsarjana Krama it has been stated that
the Peya, Vilepi, Akruta Yusha, Kruta Yusha, Rasa must be
followed for 3, 2, and 1 day respectively according to the
shuddhi i.e., Pravara, Madhyama and Avara
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25. Conclusion
When we closely look at these two theories ie., Satkaryavada &
Asatkaryavada, it appears that both are not contradictory to
one another instead compliment on another.
When the Samavayi Karana is considered as a prime Karana
for Karya, then Satkaryavada holds good.
When Nimitta Karana is considered as a prime Karana for
Karya, then Asatkaryavada holds good.
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26. THANK YOU
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