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Kaarya Kaarana Siddhanta (view source)
Revision as of 10:59, 8 February 2022
, 10:59, 8 February 2022no edit summary
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]
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]
==Supportive theories==
Various theories and principles are described to support the relationship between cause and effect as below:
===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.
'''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.
'''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/>
'''Shakyasyashakyakaranata (specific potency):''' Every cause has a specific potency to create a specific action.<ref name=YCM/> For example, sugarcane possess the capacity to produce the sugar upto its maximum potency.
'''Kaarana-bhavat (similarity in cause and effect):''' Action (kaarya) and cause (kaarana) are not different from each other. Action is an expressive stage (vyaktavstha) of cause and kaarana is non expressive or invisible form (avyaktavstha) of action.<ref name=YCM/> For example, the mango seed is the cause for the mango tree. Mango seeds are non expressive stage and mango tree is expressive stage.
===Parinamavada===
According to this theory, the transformation of kaarana into the kaarya is known as ‘parinaamavada’. For example, conversion of milk into curd.
It occurs intwo ways:
#Dharma parinama (changes in quality)
#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/>
'''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/>
'''Different opinions:'''
'''Asatkaryavada:''' The doctrine states that the effect is non-existent in its cause before production. [Code:SAT-A.105] According to the theory, effect never exists in the cause. Action is a new creation that is expressed only after it is created. This theory is opposed to the ‘Satkaryavada’ it is also known as ‘ Arambhavada’. Nyaya, Vaisheshika, and Boudha darshana are against the theory of Satkaryavada.<ref name=YCM/>
'''Vivartavada:''' The vivarta means illusion . When we see the rope, we feel that it is a snake but it is not a snake. Similarly the universe is asat, we assume it ‘sat’ which is not true. It is an illusion. According to this theory, kaarya does not exist in the kaarana, it also follows the theory of asatkaryavada.<ref name=tripathi>Tripathi Ravidatt, PadarthaVigyana,Kaarya-Kaarana Bhava avamVividhaBhava,chapter 16, chaukhamba Orientalia,2003.</ref>
===Swabhavoparamavada===
According to the theory, the origin of things is due to the cause, but the destruction occurs naturally. For example, the formation of the [[dhatu]] takes place from the diet. However, the destruction of [[dhatu]] occurs naturally (swabhava). This is the theory of Swabhavoparamavada (theory of natural destruction). [Cha. Sa. [[Sutra Sthana]] 16/27-28]
==Future area of research==
The concept of kaarya kaarana siddhanta can be utilized in pharmacology to study drug, its dose and effect. The cause of every effect is important to be known in physiology, medicine, pathology, toxicology, preventive medicine, surgery, gynecology, and obstetrics. This principle is utilized in every branch of science and research based on yukti. Interrelationship of [[dosha]]-[[guna]]-[[karma]] is applied aspect of ayurvedic kaarya kaarana siddhanta. In the field of Ayurvedic pharmacology, this concept can be utilized in terms of [[dravya]]-[[rasa]]-[[guna]]-virya-[[vipaka]] and [[prabhava]]. Prospective (cause to effect) and retrospective (effect to cause) studies are examples of this concept. It is the basis of the classical method of research.
==Theses done==
#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.
#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.
#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:==
'''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>
'''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
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