In the context of worship, asana is
the second of the sixteen upacharas
(“offerings”) given to a deityas a way
of treating the god as an honored
guest. In this case asana refers to offer-
ing the deity a place to sit, one of the
most basic acts of human hospitality.
Asat
This word denotes a general category
in Indian speculative thought and is
often translated as “nonbeing.” It is
the absolute opposite of sat and is
formed by the addition of the negative
prefix. If sat is “that which (really and
truly) exists,” then its opposite is “that
which does not exist.” Since the word
sat also carries connotations of
Truth—that things that exist are both
“real” and “true”—asatcarries conno-
tations of falseness.
Asatkaryavada
One of the three basic causal modelsin
classical Indian philosophy, along
with satkaryavadaand anekantavada.
All three models seek to explain the
workings of causality in the everyday
world, particularly the relationship
between causes and their effects,
which has profound implications for
religious life. All of the philosophical
schools assume that if one under-
stands the causal process correctly
and can manipulate it through one’s
conscious actions, it is possible to gain
final liberation of the soul (moksha).
Thus disagreements over differing
causal models are not merely
academic disputes but are grounded
in varying assumptions about the
nature of things.
The asatkaryavada model assumes
that effects do not preexist in their
causes; that is, they are completely
and utterly distinct from them. In
the classic examples for this model,
one can create a clay pot by putting
together the two halves of the pot, or
one can weave a cloth from many
strands of thread. Each of these acts
creates a new object that did not previ-
ously exist, which came into being
through certain material and instru-
mental causes.
Since each act of creation brings a
new thing into being, this causal model
tends to multiply the number of objects
in the universe. It also admits that
human efforts and actions are part of the
causes influencing these effects, making
it theoretically possible to act in a way
that brings final liberation to the soul.
The disadvantage of this model
is that it can lead to philosophical
skepticism. As the world gets fragmented
into more and more causes—most of
which one cannot control—one can
easily believe that one’s actions will
have no discernible effect, even over
time. To counter this danger of
skepticism, asatkaryavada proponents
stress the conditions that govern
the causal process and gear people’s
efforts accordingly.
This model is espoused by the Nyaya
Vaisheshikas and the Prabhakara
school of Purva Mimamsa, as well as by
the Buddhists. For further information
see Karl H. Potter (ed.), Presuppositions
of India’s Philosophies, 1972.Ascetic
In the most general sense, this word
denotes a person who has renounced
regular society and conventional social
life in a quest to seek religious
insight and to gain final liberation of the
soul (moksha). Such spiritual seekers
sometimes emphasize asceticism or
physical discipline, but this is not a
necessary element.
Ascetics can be organized into
different subgroups based upon
organizational affiliation or the
particular Hindu deity that they
worship. The Bairagis, Dashanami
Sanyasis, and Nathpanthis are all
well-defined ascetic organizations
into which one must undertake formal
initiation; the Bairagis are devotees
(bhakta) of the god Vishnu, and the
other two are devotees of Shiva.Ascetic