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|title=Kaarya Kaarana Siddhanta (Cause and effect theory)  

|title=Kaarya Kaarana Siddhanta (Cause and effect theory)  

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|description=The theory of kaarya-kaarana explains the cause and effect relationship.  

|description=The theory of kaarya-kaarana explains the cause and effect relationship.  

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<p style="text-align:justify;">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|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>

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>

 

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).

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).

 

{{Infobox

{{Infobox

|label4 = Editor  

|label4 = Editor  

|data4 = Deole Y.S.²

|data4 = Deole Y.S.³

|label5 = Affiliations

|label5 = Affiliations

|data5 = ¹ Department of Sharir Kriya, A.I.I.A. , New Delhi, India

|data5 = 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

 

² Rheumatologist, Orlando, Florida, U.S.A.

 

³ Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India

|label6 = Correspondence email

|label6 = Correspondence email

|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com  

|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com  

|label7 = Date of first publication:

|label7 = Publisher

|data7 = February 06, 2022

|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India

|label8 = DOI

|label8 = Date of first publication:

|data8 = under process

 

|label9 = DOI

|data9 = 10.47468/CSNE.2022.e01.s09.086

}}

}}

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#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.

#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.

#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) cannot 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]

#Ananyathasiddhi (mandatory existence): These are the mandatory factors without which the action (karya) cannot 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:'''

'''Etiological factors:'''

'''Samavayikaarana (inseparable concomitant cause):'''

'''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]<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/>     

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/>     

'''Aasamavayikaarana (essential, but separable cause):'''  

'''Aasamavayikaarana (essential, but separable cause):'''  

===Satkaryavada===

===Satkaryavada===

Sankhya Darshana and [[Ayurveda]]  follow  the theory of Satkaryavada. According to this theory, the cause exists in action even before the manifestation of action. Action is the expressive stage of cause.<ref name=YCM>Yogesh Chandra Mishra, PadarthaVijnan. Edited by Prof. Jyotirmitra Acharya, Second Edition, Chaukhambha Sanskrit Sansthana, Varanasi, 2012.</ref> The doctrine proposes that the effect always resides in cause even before its manifestation.[Code:SAT-A.104].<ref name=NAMAS/> For example, juice in the sugarcane exists in it in an invisible form or non-expressive form. The [[vata dosha]] dominant disease exists in a non-expressive stage (avyakta avastha). When we ingest the [[vata]] provoking diet, [[vata dosha]] gets vitiated and leads to vatavyadhi.  So, [[vata]] dominant diseases already exist in the [[vata dosha]]. After intake of [[vata]] vardhaka ahara it is expressed in the form of vatavyadhi. The nutrients of body constituents are already present in diet. After taking the diet the nutrients nourish respective tissues. [Cha. Sa. [[Chikitsa Sthana]] 15/6-14] Sankhya Darshana gives the following reasons to support this Satkaryavada.

Sankhya Darshana and [[Ayurveda]]  follow  the theory of Satkaryavada. According to this theory, the cause exists in action even before the manifestation of action. Action is the expressive stage of cause.<ref name=YCM>Yogesh Chandra Mishra, PadarthaVijnan. Edited by Prof. Jyotirmitra Acharya, Second Edition, Chaukhambha Sanskrit Sansthana, Varanasi, 2012.</ref> The doctrine proposes that the effect always resides in cause even before its manifestation.[Code:SAT-A.104]<ref name=NAMAS/> For example, juice in the sugarcane exists in it in an invisible form or non-expressive form. The [[vata dosha]] dominant disease exists in a non-expressive stage ([[Avyakta|avyakta]] avastha). When we ingest the [[vata]] provoking diet, [[vata dosha]] gets vitiated and leads to vatavyadhi.  So, [[vata]] dominant diseases already exist in the [[vata dosha]]. After intake of [[vata]] vardhaka ahara it is expressed in the form of vatavyadhi. The nutrients of body constituents are already present in diet. After taking the diet the nutrients nourish respective tissues. [Cha. Sa. [[Chikitsa Sthana]] 15/6-14] Sankhya Darshana gives the following reasons to support this Satkaryavada.

'''Asatkaranata:''' Sat (existent form) cannot be formed by the asat (non existant form). The substance in the kaarana is in non-expressed form. After action, the substance is expressed by the efforts of its kaarana.<ref name=YCM/>

'''Asatkaranata:''' Sat (existent form) cannot be formed by the asat (non existant form). The substance in the kaarana is in non-expressed form. After action, the substance is expressed by the efforts of its kaarana.<ref name=YCM/>

'''Upadanagrahanat (appropriate factors):''' Special types of kaarana or factors are chosen for the creation of a particular kaarya or work. Appropriate material(upadana) is chosen for the thing  to be made.<ref name=YCM/> For example, in case of depletion of blood ([[rakta dhatu]]) in the body, specific diet with nutrients to increase blood are chosen.

'''Upadanagrahanat (appropriate factors):''' Special types of kaarana or factors are chosen for the creation of a particular kaarya or work. Appropriate material (upadana) is chosen for the thing  to be made.<ref name=YCM/> For example, in case of depletion of blood ([[rakta dhatu]]) in the body, specific diet with nutrients to increase blood are chosen.

'''Sarvasambhavabhavat (specific causative role):''' Every action cannot be produced by every cause. There are specific roles of each factors related to their functions. Just as gold cannot be produced from silver, grass, dust, and sand, and all productions need their material causes. So, everything cannot be produced from everywhere the effect exists.<ref name=YCM/>

'''Sarvasambhavabhavat (specific causative role):''' Every action cannot be produced by every cause. There are specific roles of each factors related to their functions. Just as gold cannot be produced from silver, grass, dust, and sand, and all productions need their material causes. So, everything cannot be produced from everywhere the effect exists.<ref name=YCM/>

#Lakshana parinama (changes in external appearance)<ref name=Shiv/>

#Lakshana parinama (changes in external appearance)<ref name=Shiv/>

'''Dharma parinama:'''In includes changes in the quality ([[guna]]) of cause to form effect.<ref name=Shiv/> For example, when we ingest the food, after its complete digestion it gets converted into essence (saara) and waste (kittabhaga). The essence portion transforms into body constituents (rasadi dhatu). Here, the change in their quality occurs. [A. Hr.  Sutra Sthana 12/11]<ref name=Hridaya/>     

'''Dharma parinama:'''In includes changes in the quality ([[guna]]) of cause to form effect.<ref name=Shiv/> For example, when we ingest the food, after its complete digestion it gets converted into essence (saara) and waste (kittabhaga). The essence portion transforms into body constituents (rasadi [[dhatu]]). Here, the change in their quality occurs. [A. Hr.  Sutra Sthana 12/11]<ref name=Hridaya/>     

'''Lakshana parinama:''' It includes changes in the external appearance of the cause, but retains its quality. For example, in the process of transformation of milk into butter, both have same qualities but changes occur in the external appearance. Sankhya Darshana follow this theory.<ref name=Shiv/>

'''Lakshana parinama:''' It includes changes in the external appearance of the cause, but retains its quality. For example, in the process of transformation of milk into butter, both have same qualities but changes occur in the external appearance. Sankhya Darshana follow this theory.<ref name=Shiv/>

#Subhash Chandra Kaushik (1987): Shadhdarshano me karyakaransidhanth- ek adhyayan. Department of Sanskrit, Maharishi Dayanand University, Haryana.

#Subhash Chandra Kaushik (1987): Shadhdarshano me karyakaransidhanth- ek adhyayan. Department of Sanskrit, Maharishi Dayanand University, Haryana.

#Sai Gowthan D.: Concept of Karya karana siddhanta based on kusta nidana with special reference to vicharchika- A cross sectional survey study. Dept. of Basic principles, Sri Venkateshwara Ayurvedic College and Hospital, Vijayawada.

#Sai Gowthan D.: Concept of Karya karana siddhanta based on kusta nidana with special reference to vicharchika- A cross sectional survey study. Dept. of Basic principles, Sri Venkateshwara Ayurvedic College and Hospital, Vijayawada.

#Akaksha Anupama (2010): Conceptual and applied study of shatkaryavada in ayurveda. Dept of Basic principles, IPGT & RA, Gujarat. Study concluded that karya and karana are the same. The difference is only in unmanifested and manifested stages. The study also showed the applicability of satkaryavada based on anulomana effect of haritaki.   

#Akaksha Anupama (2010): Conceptual and applied study of shatkaryavada in [[ayurveda]]. Dept of Basic principles, IPGT & RA, Gujarat. Study concluded that karya and karana are the same. The difference is only in unmanifested and manifested stages. The study also showed the applicability of satkaryavada based on anulomana effect of haritaki.   

#Jyoti Alias Jyotsana (2012): Concept of sankhyadarshana w.s.r. to karya karana bhava in Ayurveda. Dept. of Basic Principles, Rajiv Gandhi University of health sciences, Bangalore.

#Jyoti Alias Jyotsana (2012): Concept of sankhyadarshana w.s.r. to karya karana bhava in Ayurveda. Dept. of Basic Principles, Rajiv Gandhi University of health sciences, Bangalore.

#Chandani Goswami (2019): Applied aspect of Karyakarana siddhanta in context to ekakushta (Psoariasis) and its management with yuktivyapashya and satvavajaya chikitsa. Dept. of Basic Principles, IPGT & RA, Gujarat.

#Chandani Goswami (2019): Applied aspect of Karyakarana siddhanta in context to ekakushta (Psoariasis) and its management with yuktivyapashya and satvavajaya chikitsa. Dept. of Basic Principles, IPGT & RA, Gujarat.

==Current researches:==

==Current researches==

   

   

'''Clinical applicability of kaarya kaarana siddhanta:''' In [[Ayurveda]], [[chikitsa]] (management of diseases) is based on karya karana siddhanta. Only the Sat Karana (existent causes) make all actions conceivable. On this basis, a study was carried out as a control experiment on 38 anaha (abdominal distension) patients to investigate the anulomana (channelizing the [[vata dosha]]) karma of haritaki. The study's findings revealed that the medication Haritaki is capable to perform the effects of anulomana.<ref name=Anu>Anupam A, Dwivedi RR. Application of Satkaryavada based on theory of Karya-Karana Vada. Ayu. 2011;32(4):546-549. doi:10.4103/0974-8520.96131.</ref>

'''Clinical applicability of kaarya kaarana siddhanta:'''  

'''Applicability of snigdha and ruksha [[Guna]]:''' The [[guna]]s can be used to treat diseases, and they can also be used to select medications for specific patients. A study on 150 people with [[rasa]]-[[rakta]]gatasneha  (hyperlipidemia) was conducted to support the aforementioned notion. Therapy was done with ruksha (dry) property medications. Finally, considering that hyperlipidemia is caused by an increase in snigdha [[guna]] (unctuous property), it was concluded that ruksha property medications can be used to cure it. The application of Ayurveda's karya karana siddhanta is demonstrated using the [[guna]] concept.<ref name=Mishra>Mishra S, Dwivedi RR, Ravishankar B. Conceptual and applied study of Snigdha and Ruksa Guna with special reference to Rasa-raktagata Sneha (hyperlipidemia). Ayu. 2011;32(2):200-206. doi:10.4103/0974-8520.92586.</ref>9

In [[Ayurveda]], [[chikitsa]] (management of diseases) is based on karya karana siddhanta. Only the Sat Karana (existent causes) make all actions conceivable. On this basis, a study was carried out as a control experiment on 38 anaha (abdominal distension) patients to investigate the anulomana (channelizing the [[vata dosha]]) karma of haritaki. The study's findings revealed that the medication Haritaki is capable to perform the effects of anulomana.<ref name=Anu>Anupam A, Dwivedi RR. Application of Satkaryavada based on theory of Karya-Karana Vada. Ayu. 2011;32(4):546-549. doi:10.4103/0974-8520.96131.</ref>

'''Application of [[samavaya]] concept:''' [[Samavaya]] (inseparable concomitance) provides an understanding of the relationship between [[dravya]], [[guna]], and [[karma]]. The understanding of kaarya kaarana siddhanta becomes a fundamental instrument in the field of diagnostics and drug selection. The study included a total of 23 patients suffering from [[ama]] state. The laghu (light to digest), ruksha (dry), and ushna (hot) [[guna]], which were present in the herb Pippalimula, were identified as the causes of inseparable concomitance (samavaya) in the study.

<ref>Avhad AD, Dwivedi R. Effect of Pippalimula on Ama w.s.r. to Samavaya. Ayu. 2014;35(1):35-41. doi:10.4103/0974-8520.141911.</ref

 

 

'''Application of [[samavaya]] concept:'''  

 

[[Samavaya]] (inseparable concomitance) provides an understanding of the relationship between [[dravya]], [[guna]], and [[karma]]. The understanding of kaarya kaarana siddhanta becomes a fundamental instrument in the field of diagnostics and drug selection. The study included a total of 23 patients suffering from [[ama]] state. The laghu (light to digest), ruksha (dry), and ushna (hot) [[guna]], which were present in the herb Pippalimula, were identified as the causes of inseparable concomitance ([[samavaya]]) in the study.

<ref>Avhad AD, Dwivedi R. Effect of Pippalimula on Ama w.s.r. to Samavaya. Ayu. 2014;35(1):35-41. doi:10.4103/0974-8520.141911.</ref>

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==References==

==References==