Kaarya Kaarana Siddhanta - Revision history

Agnivesha at 18:46, 23 February 2024

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	\|label2 = Authors		\|label2 = Authors
	\|data2 =Bhojani M.K.<sup>1</sup>, Kabadwal Dipti<sup>1</sup>, Tanwar Ankur kumar<sup>1</sup>		\|data2 = Bhojani M.K.<sup>1</sup>, Kabadwal Dipti<sup>1</sup>, Tanwar Ankur kumar<sup>1</sup>

	\|label3 = Reviewer		\|label3 = Reviewer
	\|data3 = Basisht G.<sup>2</sup>		\|data3 = [[Gopal Basisht\|Basisht G.]]<sup>2</sup>

	\|label4 = Editor		\|label4 = Editor
	\|data4 = Deole Y.S.<sup>3</sup>		\|data4 = [[Yogesh Deole\|Deole Y.S.]]<sup>3</sup>

	\|label5 = Affiliations		\|label5 = Affiliations

Agnivesha at 17:27, 6 March 2023

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	<~~div~~ style='text-align:justify;'>		<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\|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>		<br/>

	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).
	</~~div~~>		</p>
	{{Infobox		{{Infobox

Agnivesha: /* Supportive theories */

2022-10-14T13:49:57Z

Supportive theories

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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/>

Agnivesha at 13:49, 14 October 2022

2022-10-14T13:49:23Z

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	}}		}}
	<div style='text-align:justify;'>		<div 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’~~(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\|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).

Agnivesha at 09:53, 23 September 2022

2022-09-23T09:53:59Z

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			<div 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’(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).
			</div>
	{{Infobox		{{Infobox

Agnivesha at 05:23, 23 September 2022

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	\|title=Kaarya Kaarana Siddhanta (Cause and effect theory)		\|title=Kaarya Kaarana Siddhanta (Cause and effect theory)
	\|titlemode=append		\|titlemode=append
	\|keywords=Kaarya Kaarana Siddhanta, Kaarya Kaarana Siddhanta in ayurveda, Kaarya meaning, Kaarana meaning		\|keywords=Kaarya Kaarana Siddhanta, Kaarya Kaarana Siddhanta in ayurveda, Kaarya meaning, Kaarana meaning, ayurveda, siddhanta, cause and effect relationships, causes of diseases, health, Deole Y.S., Basisht G., Bhojani M. Joglekar A., Kabadwal D., Tanwar Ankur kumar, Charak Samhita, carakasamhitaonline, carakasamhita, caraka samhita, Ayurveda, Charak Samhita English translation, Indian system of medicine, alternative medicine
	\|description=The theory of kaarya-kaarana explains the cause and effect relationship.		\|description=The theory of kaarya-kaarana explains the cause and effect relationship.
	\|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg		\|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
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	#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.
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	==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.		'''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

			'''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>		<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>
	</div>		</div>

Agnivesha at 07:20, 20 September 2022

2022-09-20T07:20:35Z

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

Eganeesh at 09:27, 15 June 2022

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	\|label5 = Affiliations		\|label5 = Affiliations
	\|data5 = <sup>1</sup> Department of Sharir Kriya, A.I.I.A. , New Delhi, India		\|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~~
			<sup>2</sup> Rheumatologist, Orlando, Florida, U.S.A.

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

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	\|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 = Date of first publication:
			\|data8 = February 06, 2022

	\|~~label8~~ = DOI		\|label9 = DOI
	\|~~data8~~ = 10.47468/CSNE.2022.e01.s09.086		\|data9 = 10.47468/CSNE.2022.e01.s09.086
	}}		}}
	<div style='text-align:justify;'>		<div style='text-align:justify;'>

Eganeesh at 11:46, 14 June 2022

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	\|label8 = DOI		\|label8 = DOI
	\|data8 = ~~under process~~		\|data8 = 10.47468/CSNE.2022.e01.s09.086
	}}		}}
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Agnivesha at 10:05, 10 June 2022

2022-06-10T10:05:50Z

← Older revision		Revision as of 10:05, 10 June 2022
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	<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>		<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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			==Related Chapters==

			[[Deerghanjiviteeya Adhyaya]], [[Uttar Basti Siddhi]], [[Ayurveda]], [[Samanya Vishesha Siddhanta]], [[Dravya]], [[Padartha]], [[Guna]], [[Karma]], [[Disha]], [[Samavaya]], [[Abhava]]

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