Difference between revisions of "Kaarya Kaarana Siddhanta"
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| + | |title=Kaarya Kaarana Siddhanta (Cause and effect theory) | ||
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| + | |keywords=Kaarya Kaarana Siddhanta, Kaarya Kaarana Siddhanta in ayurveda, Kaarya meaning, Kaarana meaning | ||
| + | |description=The theory of kaarya-kaarana explains the cause and effect relationship. | ||
| + | |image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg | ||
| + | |image_alt=carak samhita | ||
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| − | The Sanskrit word ‘kaarya’ means action or effect and ‘kaarana’ means cause. The theory of kaarya-kaarana explains the cause and effect relationship. The principle of kaarya (action) kaarana (cause) is described in detail in Ayurveda with suitable examples. No action is possible without a cause. The cause is the dormant stage of the work and the work is the expressive stage of the cause. | + | The Sanskrit word ‘kaarya’ means action or effect and ‘kaarana’ means cause. The theory of kaarya-kaarana explains the cause and effect relationship. The principle of kaarya (action) kaarana (cause) is described in detail in [[Ayurveda]] with suitable examples. No action is possible without a cause. The cause is the dormant stage of the work and the work is the expressive stage of the cause. Thus, the action is within the cause in a dormant state. When that cause is expressed, it is called ‘action’. For example,‘avyakta’(primordial element) is the cause (kaarana) for the creation of the universe (kaarya) of the kaarana or cause.[Su. Sa. Sharira Sthana 1/3]<ref name= Susruta> Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref> |
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| + | When the spermatozoa fertilize the ovum in the uterus, the fetus is formed. Spermatozoa and ovum are the causes (kaarana) of the formation of the foetus (kaarya). The cause of sustenance of living beings is food. When food is ingested, pachaka pitta [Su. Sa. Sutra Sthana 21/10]<ref name=Susruta/> and samana vata [A. Hr. Sutra Sthana 11/8]<ref name= Hridaya > Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.</ref> act on it for digestion and further nourishment of body tissues. So, food is the cause for the nourishment of the body by the process of aharapaka (digestion) [Cha. Sa. [[Chikitsa Sthana]] 15/6-8] and dhatupaka (metabolism)[Cha. Sa. [[Chikitsa Sthana]] 15/15]. This provides strength and colour, and [[oja]] to the body.[Su. Sa. Sutra Sthana 46/3]<ref name=Susruta/> These are examples to understand the principle of kaarya (action) and kaarana (cause). | ||
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| + | {{Infobox | ||
| + | |||
| + | |title = Kaarya Kaarana Siddhanta | ||
| + | |||
| + | |label1 = Section/Chapter/topic | ||
| + | |data1 = Concepts / [[Kaarya Kaarana Siddhanta]] | ||
| + | |||
| + | |label2 = Authors | ||
| + | |data2 =Bhojani M.K.<sup>1</sup>, Kabadwal Dipti<sup>1</sup>Tanwar Ankur kumar<sup>1</sup> | ||
| + | |||
| + | |label3 = Reviewer | ||
| + | |data3 = Basisht G.<sup>2</sup> | ||
| + | |||
| + | |label4 = Editor | ||
| + | |data4 = Deole Y.S.<sup>2</sup> | ||
| + | |||
| + | |label5 = Affiliations | ||
| + | |data5 = <sup>1</sup> Department of Sharir Kriya, A.I.I.A. , New Delhi, India | ||
| + | <sup>2</sup> [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India | ||
| + | |||
| + | |label6 = Correspondence email | ||
| + | |data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com | ||
| + | |||
| + | |label7 = Date of first publication: | ||
| + | |data7 = February06, 2022 | ||
| + | |||
| + | |label8 = DOI | ||
| + | |data8 = under process | ||
| + | }} | ||
| + | |||
| + | ==Meanings== | ||
| + | |||
| + | ===Kaarya (effect)=== | ||
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| + | In the medical context, the treatment is intended for the attainment of dhatu samya (health). This is termed as ‘kaarya’.[Code:SAT-A.310]<ref name=NAMAS>National AYUSH Morbidity and Standardized Terminologies Electronic Portal by Ministry of AYUSH Available on http://namstp.ayush.gov.in/#/Ayurveda.</ref> Kaarya means that which is performed eventually (Shabdakalpadruma). It is an effect, action, result, or purpose. Maintenance of the balanced state of the body components ([[dhatu]]) is the duty of the treating physician (Vaidya). Characteristics of kaarya (action or work) are subsiding the disease. Proper examination of ten factors including kaarya and kaarana leads to alleviation of pain, appearance of normal voice and complexion, nourishment of the body, increase in strength, desire to take food, good hunger, digestive power, normal sleep, absence of dreams indicating morbidity, happy awakening, proper passage of flatus (vata), urine ([[mutra]]), stools ([[mala]]) and semen ([[shukra]]), and normal functions of mind, intellect, and senses.[Cha. Sa. Vimana Sthana 8/89] | ||
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| + | ===Kaarana (cause)=== | ||
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| + | Kaarana is a cause, reason, source of anything. It is an instrument, means, motivating principle. [Shabdakalapadruma] In the medical context, the physician is kaarana (cause). He is the causative factor for the achievement of the object i.e. the maintenance of the equilibrium of [[dhatu]]. [Code:SAT-A.307]<ref name=NAMAS/> The one who does any work is kaarana (cause). Vaidya or doctor is the cause ([[hetu]]) or doer ([[karta]]).[Cha. Sa. Vimana Sthana 8/69] It is defined as the cause by which work is produced [Saptapadarthi],[Tarkasangraha].<ref name=Shiv>Shivhare R Heeralaal ,PadarthaVigyana, Kaarya-Kaarana Bhava evamVividha: chapter 6, chaukhamba Orientalia , 2014.</ref>The initial or dormant stage of work is known as kaarana or cause. All the factors that occur before the action or Kaarya can be called cause or kaarana.<ref name=Shiv/> | ||
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| + | '''Characteristics of kaarana:''' | ||
| + | |||
| + | The kaarana should have three characteristics as described below.<ref name=Shiv/> | ||
| + | '''#Purva bhava (primordial existence):''' Purva bhava means the factors (bhava) which occur first. The bhava which comes after it is called ‘anuvarti bhava’or ‘kaarya’. It is present already just before the action. For example, the thread is the primordial causative factor for the cloth. Thread is the main building material for cloth without which cloth formation does not occur. | ||
| + | |||
| + | '''#Niyatatva (continuous existence):''' The cause (kaarana) is continuously present in the action (kaarya) is called ‘niyatatva’. Eg. Mycobacterium tuberculosis is the causative organism for manifestation of tuberculosis. | ||
| + | |||
| + | #Ananyathasiddhi (mandatory existence): These are the mandatory factors without which the action (karya) can not be initiated. These factors can't be replaced by any other factors. For example, fuel and fire are mandatory to cook food. Without them, preparation of food is not possible. Similarly, for the treatment (chikitsa karma), it is necessary to have all four factors viz. doctor (Vaidya), drug (dravya), nurse (upasthata) and patient (rogi).[Cha. Sa. Sutra Sthana 9/11,12] | ||
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| + | '''Etiological factors:''' | ||
| + | |||
| + | Kaarana (cause) is also known as the ‘nidana’(cause) of the disease (vyadhi). [Cha. Sa. [[Nidana Sthana]] 1/3] | ||
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| + | '''Types of kaarana as nidana:''' There are three types of kaaranas:<ref name=Annam>Annambhatt,Tarkasangraha ,PratyakshaParichched, Edited by Shri SatkarisharmaVangiya, Fourth Edition, Chaukhambha Sanskrit Sansthana, Varanasi, 2003.</ref> | ||
| + | #Samavayikaarana (inseparable concomitant cause) | ||
| + | #Asamavayikaarana (essential, but separable cause) | ||
| + | #Nimittakaarana (different than above) | ||
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| + | '''Samavayikaarana (inseparable concomitant cause):''' | ||
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| + | The cause (kaarana) which cannot be separated from the action (kaarya) is called ‘samavayikaarana’(inseparable cause). For example, the relation of the cloth to its color (blue red yellow etc.) is inseparable because the color of cloth cannot be separated from it. The fragrance present in the flower has a samavayisambandha (inseparable relation ) with the flower, because the fragrance cannot be separated from the flowers. The genesis of disease due to [[dosha]] vaishamya.[A. Hr. Sutra Sthana 1/20]<ref name=Hridaya/> The relation of [[vata]] to its rukshadi [[guna]] is inseparable. Because the rukshadi [[guna]] cannot be separated from the [[vata]]. [Cha. Sa. [[Sutra Sthana]] 1/59] Relation of [[rakta dhatu]] to its panchabhautika (vistra dravya ragah spandanam laghuta etc.) quality is inseparable. [Su. Sa. Sutra Sthana 14/3]<ref name=Susruta/> | ||
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| + | '''Aasamavayikaarana (essential, but separable cause):''' | ||
| + | |||
| + | The cause which is not inseparable, but essential for completion of action is asamavayikaarana. For example, thread (tantu) is a asamavayi cause (essential, but separable cause) for cloth (pata).<ref name=Annam/> When [[vata dosha]] combines with [[pitta]], it produces heat (daha). When [[vata dosha]] combines with [[kapha]], it produces cold (shita). Combination of [[vata]] with [[pitta]] and [[kapha]] is asmavayikaarana (separable causes) for heat and cold. [Cha. Sa. [[Chikitsa Sthana]] 1/38] | ||
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| + | '''Nimittakaarana (different than above):''' | ||
| + | |||
| + | The reason which is different from the samavayikaarana (inseparable reason) and asamavayikaarana (separable reason), but it is also necessary for the completion of kaarya (work). For example, potter’s pendulum, wheel is nimittakaarana for making a pot.<ref name=Annam/> Consumption of [[vata dosha]] provoking diet (prakopaka) leads to manifestation of vatavyadhi.[Cha. Sa. [[Chikitsa Sthana]] 28/18] | ||
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Revision as of 08:13, 8 February 2022
The Sanskrit word ‘kaarya’ means action or effect and ‘kaarana’ means cause. The theory of kaarya-kaarana explains the cause and effect relationship. The principle of kaarya (action) kaarana (cause) is described in detail in Ayurveda with suitable examples. No action is possible without a cause. The cause is the dormant stage of the work and the work is the expressive stage of the cause. Thus, the action is within the cause in a dormant state. When that cause is expressed, it is called ‘action’. For example,‘avyakta’(primordial element) is the cause (kaarana) for the creation of the universe (kaarya) of the kaarana or cause.[Su. Sa. Sharira Sthana 1/3][1]
When the spermatozoa fertilize the ovum in the uterus, the fetus is formed. Spermatozoa and ovum are the causes (kaarana) of the formation of the foetus (kaarya). The cause of sustenance of living beings is food. When food is ingested, pachaka pitta [Su. Sa. Sutra Sthana 21/10][1] and samana vata [A. Hr. Sutra Sthana 11/8][2] act on it for digestion and further nourishment of body tissues. So, food is the cause for the nourishment of the body by the process of aharapaka (digestion) [Cha. Sa. Chikitsa Sthana 15/6-8] and dhatupaka (metabolism)[Cha. Sa. Chikitsa Sthana 15/15]. This provides strength and colour, and oja to the body.[Su. Sa. Sutra Sthana 46/3][1] These are examples to understand the principle of kaarya (action) and kaarana (cause).
| Section/Chapter/topic | Concepts / Kaarya Kaarana Siddhanta |
|---|---|
| Authors | Bhojani M.K.1, Kabadwal Dipti1Tanwar Ankur kumar1 |
| Reviewer | Basisht G.2 |
| Editor | Deole Y.S.2 |
| Affiliations |
1 Department of Sharir Kriya, A.I.I.A. , New Delhi, India 2 Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India |
| Correspondence email | meera.samhita@aiia.gov.in, carakasamhita@gmail.com |
| Date of first publication: | February06, 2022 |
| DOI | under process |
Meanings
Kaarya (effect)
In the medical context, the treatment is intended for the attainment of dhatu samya (health). This is termed as ‘kaarya’.[Code:SAT-A.310][3] Kaarya means that which is performed eventually (Shabdakalpadruma). It is an effect, action, result, or purpose. Maintenance of the balanced state of the body components (dhatu) is the duty of the treating physician (Vaidya). Characteristics of kaarya (action or work) are subsiding the disease. Proper examination of ten factors including kaarya and kaarana leads to alleviation of pain, appearance of normal voice and complexion, nourishment of the body, increase in strength, desire to take food, good hunger, digestive power, normal sleep, absence of dreams indicating morbidity, happy awakening, proper passage of flatus (vata), urine (mutra), stools (mala) and semen (shukra), and normal functions of mind, intellect, and senses.[Cha. Sa. Vimana Sthana 8/89]
Kaarana (cause)
Kaarana is a cause, reason, source of anything. It is an instrument, means, motivating principle. [Shabdakalapadruma] In the medical context, the physician is kaarana (cause). He is the causative factor for the achievement of the object i.e. the maintenance of the equilibrium of dhatu. [Code:SAT-A.307][3] The one who does any work is kaarana (cause). Vaidya or doctor is the cause (hetu) or doer (karta).[Cha. Sa. Vimana Sthana 8/69] It is defined as the cause by which work is produced [Saptapadarthi],[Tarkasangraha].[4]The initial or dormant stage of work is known as kaarana or cause. All the factors that occur before the action or Kaarya can be called cause or kaarana.[4]
Characteristics of kaarana:
The kaarana should have three characteristics as described below.[4] #Purva bhava (primordial existence): Purva bhava means the factors (bhava) which occur first. The bhava which comes after it is called ‘anuvarti bhava’or ‘kaarya’. It is present already just before the action. For example, the thread is the primordial causative factor for the cloth. Thread is the main building material for cloth without which cloth formation does not occur.
#Niyatatva (continuous existence): The cause (kaarana) is continuously present in the action (kaarya) is called ‘niyatatva’. Eg. Mycobacterium tuberculosis is the causative organism for manifestation of tuberculosis.
- Ananyathasiddhi (mandatory existence): These are the mandatory factors without which the action (karya) can not be initiated. These factors can't be replaced by any other factors. For example, fuel and fire are mandatory to cook food. Without them, preparation of food is not possible. Similarly, for the treatment (chikitsa karma), it is necessary to have all four factors viz. doctor (Vaidya), drug (dravya), nurse (upasthata) and patient (rogi).[Cha. Sa. Sutra Sthana 9/11,12]
Etiological factors:
Kaarana (cause) is also known as the ‘nidana’(cause) of the disease (vyadhi). [Cha. Sa. Nidana Sthana 1/3]
Types of kaarana as nidana: There are three types of kaaranas:[5]
- Samavayikaarana (inseparable concomitant cause)
- Asamavayikaarana (essential, but separable cause)
- Nimittakaarana (different than above)
Samavayikaarana (inseparable concomitant cause):
The cause (kaarana) which cannot be separated from the action (kaarya) is called ‘samavayikaarana’(inseparable cause). For example, the relation of the cloth to its color (blue red yellow etc.) is inseparable because the color of cloth cannot be separated from it. The fragrance present in the flower has a samavayisambandha (inseparable relation ) with the flower, because the fragrance cannot be separated from the flowers. The genesis of disease due to dosha vaishamya.[A. Hr. Sutra Sthana 1/20][2] The relation of vata to its rukshadi guna is inseparable. Because the rukshadi guna cannot be separated from the vata. [Cha. Sa. Sutra Sthana 1/59] Relation of rakta dhatu to its panchabhautika (vistra dravya ragah spandanam laghuta etc.) quality is inseparable. [Su. Sa. Sutra Sthana 14/3][1]
Aasamavayikaarana (essential, but separable cause):
The cause which is not inseparable, but essential for completion of action is asamavayikaarana. For example, thread (tantu) is a asamavayi cause (essential, but separable cause) for cloth (pata).[5] When vata dosha combines with pitta, it produces heat (daha). When vata dosha combines with kapha, it produces cold (shita). Combination of vata with pitta and kapha is asmavayikaarana (separable causes) for heat and cold. [Cha. Sa. Chikitsa Sthana 1/38]
Nimittakaarana (different than above):
The reason which is different from the samavayikaarana (inseparable reason) and asamavayikaarana (separable reason), but it is also necessary for the completion of kaarya (work). For example, potter’s pendulum, wheel is nimittakaarana for making a pot.[5] Consumption of vata dosha provoking diet (prakopaka) leads to manifestation of vatavyadhi.[Cha. Sa. Chikitsa Sthana 28/18]
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- ↑ 1.0 1.1 1.2 1.3 Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.
- ↑ 2.0 2.1 Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.
- ↑ 3.0 3.1 National AYUSH Morbidity and Standardized Terminologies Electronic Portal by Ministry of AYUSH Available on http://namstp.ayush.gov.in/#/Ayurveda.
- ↑ 4.0 4.1 4.2 Shivhare R Heeralaal ,PadarthaVigyana, Kaarya-Kaarana Bhava evamVividha: chapter 6, chaukhamba Orientalia , 2014.
- ↑ 5.0 5.1 5.2 Annambhatt,Tarkasangraha ,PratyakshaParichched, Edited by Shri SatkarisharmaVangiya, Fourth Edition, Chaukhambha Sanskrit Sansthana, Varanasi, 2003.