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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).

 

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===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/>