KARYA-KARANA VADA

AYURVEDA

1. WELCOME
1

2. KARYA-KARANA
SIDDHANTA / VADA
2

3. INTRODUCTION
यतःसर्वपारिषदमिदंशास्त्रं,तेनायुर्ेदावर्�द्धर्ैशेवषकसाङ्ख्यादददशवनभेदेन
वर्�द्धार्थोऽमभधीयिानोनपूर्ावपिवर्िोधिार्हतीत्यर्थवः|
(Ca.Su-8/3 Chakrapani)
AyurvedaShastraissaidtobe“Sarvaparisada”whichmeansAyurvedabeing
anindependentShastrahasincorporatedfewconceptsandfundamentalsfrom
differenttextslikeVedas,Upanishads,DarshanaShastraetc.,
Thoughtheconceptsareborrowedfromtextsasitisbut,thepurposeisbeing
alteredinAyurvedaasperthePrayojana(i.e.,aim)
3

4. Darshanathoughtbeginsfromtheoriginofthisuniverse,andof
Ayurvedaalso.
UniverseisnothingbutmodificationofGuna.
ThemodificationisofKaranaintoKarya
AnythinginandoffthisworldisproducedbysomeKarana.
Everykarana(cause)hasanKarya(effect),andthiskarya(effect)
maybeakarana(cause)foranotherkarya(effect).
RightfromSrushtitoevolvementofhumanbeingtoRogotpattiat
eachandeveryeventKaryaKaranaSiddhantacanbefound.
4

5. The main Karya of Ayurveda is attainment of Dhatu Samya and
the Karanas used to produce this Karya are the Shat Padarthas.
इत्युक्तं कारणंकायं धातुसाम्यमिहोच्यते|
धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनि्||(Ca.Su-1/53)
सािान्त्यं च विशेषं च गुणान् द्रव्याणण किम च||
सििायं च तज्ज्ञात्िा तन्त्रोक्तं विधधिास्स्ितााः| (Ca.Su-1/28)
5

6. The whole context of Ayurveda i.e., the Triskandha / Trisutra
siddhanta is based upon the Karya Karana Siddhanta.
हेतुमिङ्गौषधञानं स्िस्िातुरपरायणि्|
त्ररसूरं शाश्ितं पुण्यं बुबुधे यं वपतािहाः||२४||
Here, Hetu is Karana to create the Karya, Linga.
Where, Oushadha is again Karana to treat the Linga.
6

7. The theory of Karya Karana Siddhanta is accepted by all the
sciences and philosophies, hence it is considered as
Sarvatantra Siddhanta.
But, regarding the mode of manifestation of Karya from
Karana various postulations have been made.
Some of the postulations are;
Satkaryavada, Asatkaryavada, Parinamavada, Arambhavada,
Paramanuvada, Vivartavada, Kshanabhanguravada,
Swabhavavada, Pilupaka, Pitharapaka, Anekantavada,
Swabhavoparamavada.
7

8. KARANA BHEDA
There are three types of Karana as per Tarka Sangraha;
1.Samavayi Karana (Inherent or Intimate Cause)
2.Asamavayi Karana (Non inherent or Non intimate Cause)
3.Nimitta Karana (Instrumental Cause)
8

9. SAMAVAYI KARANA
(Inherent or Intimate Cause)
TheKaranawhichhasanSamavayaSambandha(inseparable
relation)withKarya,meansitispresentbeforeKaryaand
remainstilltheKaryaexistsi.e.theKaranaandKaryaare
interrelated.
Thiskaranaisveryimportantintheproductionor
manifestationofKarya&alwaysexistswithKarya.
SamavayiKaranaisalsocalledasUpadanaKarana.
9

10. DestructionofKaryatakesplaceduetothedestructionofits
UpadanaKarana.
DravyaisthesamavayikaranaofGuna.
Thoughtheothercauseslikepotter,weaveretc.,willleavethe
KaryaafteritsproductionbuttheMruttikaandTantuexitin
GhataandPatarespectivelyuntiltheirdestruction.Hencethe
causewhichisnotsegregateuntilthedestructioniscalled
SamavayiKarana.
Example:Mruttika&TantuaretheSamavayiKaranafor
Ghata&Vastrarespectively.
10

11. 11
Tantu Vastra
Mruttika Ghata

12. Example2:
Theclayinajar,thewoodinatableorthethreadsinthepiece
ofclothisthematerialorconstituentcausesofjar,thetable,the
clothrespectively.
Conclusion–therefore,theKaranawhichhasaninseparable
relation(samavayasambandha)withKarya,meansitispresent
beforekaryaandremainstillthekaryaexists.
12

13. ASAMAVAYI KARANA
(Non-Inherent or Non-Intimate Cause)
It has been stated that the Karana which is inseparably united
with the same object either with the Karya or with the Karana is
called Asamavayi Karana.
In other words, the Karana which partially and indirectly related
to Karya.
Karya cannot come into existence unless this factor is associated
either with Karya or Karana.
13

14. E.g.,SamyogaofTantuproducesVastraandVarnaoftheTantu
producestheColourfulcloth.Iftantusarenotunitedinanorderly
mannerVastraisneverproduced.HencetheSamyogaofTantu
andtheVarnaoftheTantutoVastraistheAsamavayiKarana.
SamyogaofKapalaDwaya(theassociationorassemblingofboth
Kapalas)makestheGhata&theVarnaoftheKapalaDwayaforms
theVarnaoftheGhata.HereKapalaDwayaSamyogaandVarnaof
theGhataaretheAsamavayiKaranas.
14

15. Inshort,potismadeupof2earthernportions(kapalas).Each
earthernportionistheSamavayiKaranaofthePot(Karya).Butthe
portionsbythemselvesdonotformthepot.Boththeseportions
shouldbeassembledorshouldgetassociatedintoasingleunitsoas
toformthefullpoti.e.,KapalaDwayaSamyogaiscalledAsamavayi
Karana.
Conclusion–ThoughAsamavayikaranaitselfisnotSamavayi
karana,itiscloselyconnectedwiththekarana.
15

16. 16
Samyoga of Tantu Vastra
Varna of the Tantu Colourful Cloth

17. 17
Samyoga Of Kapala Dwaya Ghata
Varna of the Ghata

18. NIMITTA KARANA
(Instrumental Cause)
ItisdifferentfromSamavayiandAsamavayiKaranasandit
helpstheSamavayiandAsamavayiKaranaintheproduction
ofKarya.
AfterproductionofKaryathesekaranasdetachfromKarya.
SuchkaranaiscalledasNimittaKarana.
18

19. OnlySamavayiandAsamavayikaranaarenotsufficient,there
arealsootherkaranaswhichareusefulindirectlyareknownas
NimittaKarana.
ThiscanbesaidassupportivefactorforKaryotpatti.
Forinstance,theviewer,theloomandtheshuttleetc.,arethe
NimittakaranaofVastra.
19

20. 20
Nimitta Karana
(Instrumental Cause)

21. Theory of Karya –Karana Vada or Siddhanta ?
ThetheoryofKarya–KaranaistobeconsideredasaSIDDHANTAbecausethe
stateofKaranaaswellKaryaandtheirinterrelationshipisexaminedand
acceptedbyallDarshanaandSciences.
But,thequestionarisesthenwhyitiscalledasVada?
Theanswertothisisthattherearedifferentviewsinregardwithstateof
KaryaandKaranaanditremainsunansweredwhichcamefirstKaryaor
Karana?
Justasthereisaveryfamouspuzzlewhichcamefirstahenoregg,andit
remainsasapuzzleonly.
21

22. SIGNIFICANCE OF KARYA & KARANA
KaryaKaranaVadahasbeengivenutmostimportance&acceptedin
Ayurveda.
FromSrustiutpattitoRogotpatti,ChikitsaeverywhereKarana&Karya
canbefoundandexplained.
AyurvedaexplainsRogotpatti,whichisalsolinkedwithpastdeeds
(Karmaphala).ThekarmadoneinpoorvajanmaiscalledasDaivaandin
presentiscalledasPurusha.
WhentheseDaivaandPurushabecomesVishama,thenRogotpattioccurs
andWhenitissamathenDhatusamyataoccurs.
22

23. Everythingcannotbeproducedbyeverythingandeverywhere.
Forexample,everymahabhutaperformstheirrespective
functionsinGarbha,whichothercannotdo.
Vayu–Vibhajana
Teja–Pachana,
Apa–Kledana
Pruthvi–Samhanana
Akasha-Vivardhana
23

24. Similarly,theSaptaDhatushavetheirrespectivekarmas,which
onlytheyarecapableofdoing,&noneothercando.Like,
Rasa –Preenana,
Rakta –Jeevana
Mamsa –Lepana
Meda –Snehana
Asthi –Dharana
Majja –Poorana &
Sukra –Garbhotpadana.
24

25. In the field of Nidana
TheknowledgeofHetu(nidana)ishelpfulinNidana
Parivarjana,thefirstlineoftreatmentofanyvyadhi.
ThelakshanasprovidesactualvalueorstatusofDoshas,
basedontheirGunasaccordingtowhichtheChikitsais
planned.
TheChikitsaisSampraptiVighatana,whichisKnownas
manifestationofdiseasei.e.,Samprapti.
25

26. In the manifestation of the Vyadhi
Dosha Vaishamya –Samavayi Karana
Dosha Dushya Sammurchana –Asamavayi Karana
Mithya Ahara and Vihara –NimittaKarana
26

27. In Chikitsa
As the main aim of tantra is;
धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनि्|| (Ca.Su-1/53)
SoastoattaintheDhatuSamyata(Karya)theChikitsaChatushpada(Karana)
isnecessary.
TheChikitsaChatushpadaareBhishak,Dravya(oushadha),Upasthaand
Rogi.
AmongwhichtheBhishak&DravyaareSamavayiKaranafortheKaryaand
UpasthaisNimittaKaranaandtheRogiistheKaryaDesha.
27

28. Cause for every Karya in Srushti
AccordingtoAcharyaCharaka,Samanya,Visesha,Guna,
Dravya,Karma&Samavayaarethecausativefactorsforthe
wholeuniverseorthesearesixsuchfactorswhichare
responsibleforeverythinginthisuniverseandhenceknownas
Shat-Karanas.
28

29. Karanas for Vyadhi Utpatti
In Ayurveda, 4 types of karana for Vyadhi Utpatti are
described;
1.Sannikrushta Nidana (Instant Causes)
2.Viprakrushta Nidana (Distant Cause)
3.Vyabhichari Nidana (Unable Cause)
4.Pradhanika Nidana (Prominent Cause)
29

30. Other 3 karanas for Vyadhi Utpatti
1.Asatmyendriyartha Samyoga
2.Prajnaparadha &
3.Parinama
30

31. Other 3 Karanas are;
1.Dosha Hetu
2.Vyadhi Hetu &
3.Ubhaya Hetu
31

32. VADA
तर िादो नाि स यत् परेण सह शास्रपूिमकं विगृह्य कियतत|
स च द्विविधाः सङ्रहेण-जल्पाः, वितण्डा च|
तर पक्षाधितयोिमचनं जल्पाः, जल्पविपयमयोवितण्डा|
वितण्डा नाि परपक्षे दोषिचनिारिेि||२८||
32

33. Ahostile discussion with an opponent based on shastra is
called Vada.
It is of two types. Viz., Jalpa & Vitanda.
In Jalpa, establishment of one’s own view with logical
reasoning / argument is done.
In Vitanda, not only contradicting the opponent’s view but
also not establishing one’s own view.
33

34. Where one can get the conclusion of a
demonstrated truth / elements is called Vada.
(Nyaya.Sutra-2/1)
34

35. Vada is understood from following 4 technical words;
(Nyaya.Sutra-2/1)
1.Pramanatarkasadhanopalambha:
meansestablishmentofone’sowndemonstratedtruththrough
Pramana&Tarka&atthesametimecontra-indicatingtheother’s
viewbythesamePramana&TarkaiscalledVada.
2.Siddhantaviruddha
meansthatwhichisnotcontrary/oppositetoillustrationiscalled
Vada.
35

36. 3.Panchavayavaupapanna
meanswhichisprocessedwithPanchavayavavakya.
4.PakshapratipakshaparigrahoVadah
Thepresenceofcontrary/oppositenature/qualityofa
particularsubjectisthecreatorofone’sownview&opponent.
36

37. Thepresenceofcontraryqualityofdifferentsubjectmatter
doesnotquoteasPaksha&Pratipaksha.
Asexample–Thepresenceofsoulisone’sview&theabsence
ofsoulistheopponentview.Heretheword‘presence’&
’absence’isdescribedinaparticularsubjectmatteri.e.,in
referenceofthesoul.ThusthisisPaksha&Pratipaksha.
37

38. VADA’s
Satkaryavada
Asatkaryavada
Parinamavada
Arambhavada
Paramanuvada
Vivartavada
Kshanabhanguravada
Swabhavavada
Pilupaka
Pitharapaka
Anekantavada
Swabhavoparamavada
38

39. SATKARYAVADA
39

40. INTRODUCTION
Ayurvedaisthescienceofnormal&abnormalstateofbody&mind.
Itisaphilosophytoachievethegoalsoflifeandbeyondlife.
So,Ayurvedahasestablishedonsomephilosophicalbackgrounds
especiallySaddarshanasofIndia.
AyurvedahasappliedtheSad-darshanasfromhealth&clinicalpointof
view.
TheKarya-Karanavada&SatkaryavadaarethebasisofAyurveda.
40

41. TheconceptwasproposedbySankhyaphilosopher&followedbyits
commentators.
Theydeniedthedifferencebetweencause&effect.
Astheystatedthateffectisthemuchexpressedformofcauseonly.
AyurvedahasappliedthistheoryinreferenceofGarbhaVikasawhich
becomesasgenetictheoryofAyurveda.
Thesixdifferentbhavasforformationof‘Garbha’arebasedon
Satkaryavada.
41

42. The six darshana can be divided into set of three, means
each pair of two is complimentary to each other;
the Nyaya-Vaisheshika darshana,
the Sankhya-Yoga darshana, &
the Meemamsa-Vedanta darshana.
42

43. TheviewsofallthesesixdarshanasontheSrushtiutpatticanbe
summarizedintotwo;
1.Satkaryavada(pre-existenceoftheeffectinthecause):
ItmaintainsthatKarya(effect)issatorreal.ItispresentintheKarana
(cause)inapotentialform,evenbeforeitsmanifestation.
2.Asatkaryavada(non-existenceoftheeffectinthecause):
ItmaintainsthatKarya(effect)isAsatorunrealuntilitcomesinto
being.Everyeffect,thenisanewbeginingandisnotbornoutofcause.
43

44. Concept of Satkaryavada as per
Sankhya Darshana
SatkaryavadaislaiddownbySankhyaschoolofthought.
ThisSiddhantastates“KaryaispresentinKaranainunmanifestedform”.
KaryaremainspresentinsubtleforminKaranabeforemanifestation,and
aftermanifestationitbecomesgross.
KaranaisgrossbeforemanifestationofKarya,andbecomessubtlein
Karyaaftermanifestation.
44

45. Karana Karya (Before manifestation)
(Gross) (subtle)
Karya Karana (After manifestation)
(Gross) (Subtle)
For eg-Seed (Karana) Tree (Karya) (Before manifestation)
(Gross) (Subtle)
Tree (Karya) Seed (Karana) (After manifestation)
(Gross) (Subtle)
45

46. Satkaryavada in Srushti Utpatti
TheSrushtiUtpattidescribedbyAcharyaSushrutaisthesameas
describedinSankhyaDarshana,withasingledifference.
TheSrushtiinvolves25Tattva,whichstartswiththe“Prakriti”.
ThisPrakriti,whichisKaranaofSrushtiUtpatti,isTrigunatmaka.
Theother24TattvawhichareevolvedfromthePrakritiarealso
Trigunatmaka.
ThewholeworldcomprisesofmatterwhicharePanchabhoutika,which
arenothingbutthemodificationofTriguna.
46

47. SatkaryavadastatesKaryaremainspresentinKaranain
unmanifestedstate,sowhenitKaryagetsmanifestedithasthe
essenceofKarana.
ThisisbaseofdescriptionofSatkaryavadainSrushti.
AlltheevolutesofPrakritiareTrigunatmaka.
47

48. Sankhya’s25TattvaofSrushtiare;
Prakriti
Mahat
Ahankara
Panchatanmatra&Panchamahabhuta
EkadashaIndriya–5Jnanedriya+5Karmendriya+Manas
Theseare24Tattva,&theinitiatorofthisprocessisthe25th
Tattvai.e.,Purusha.
48

49. Sankhyadividesthese25TattvaintofourcategoriesonthebasisofKaryaand
Karana–
TherootproductiscalledtheParkriti,theyareKaranaformanifestationof
Srushti.
Prakriti&Vikriti–theseareseveninnumberandarethenatureofboth
productiveandproduced,theyareKaryaaswellasKarana.
Vikriti–EkadashaindriyasandPanchamahabhutaarenon-productivebut
produced,theseareKaryasbutcannotbeKarana.
NeitherPrakritinorVikriti–Purushaisneitherproducednorproductive,this
isneitherKaryanorKarana.
49

50. These 25 Tattvas can be divided into Avyakta and Vyakta
also.
Moola Prakriti is Avyakta , rest 23 are Vyakta while Purusha
is neither Avyakta nor Vyakta.
50

51. Etymology of word Satkaryavada
Theword“Satkaryavada”ismadeupbythreewordsSat,KaryaandVada.
Sat–StreelingaShabda,madeupof‘As’dhatushatrupratyaya.
DifferentmeaningaccordingtoAmarakosha:
Satye,Sadhou,Pujithe,Dheere,Prashaste,Vidyamaneetc.,
Buthereinthepresentcontext,‘Vidyamane’isconsidered.
Sat–Being,existing,existent
Theterm‘Sat’impliessomethingwhosepositiveexistenceisestablishedforall
timesi.e.,past,presentandfutureandwhichisasubjectofexamination.
सददततवर्धधवर्षयप्रिाणगम्यंभार्�पि्(Ca.Su-11/17Chakrapani)
51

52. Karya–whatoughttobedone,made,performed.
Vada–Pulingashabda,madeupof‘Vad’dhatuand‘ghan’pratyaya.
Vada–Talking,speaking,speechwords
Narration,account
Demonstratedconclusion,theory,doctrine.
Buthereinthepresentcontext,demonstratedconclusion,theoryis
considered.
52

53. Definition of Satkaryavada
The theory states that “Karya is present in Karana in
unmanifested form”.
Before the operation of cause, the effect is existent in latent form
in cause. Only the manifestation of cause is mandatory for
appearance of effect.
Karya remains present in subtle form in Karana, prior to its
manifestation.
After manifestation the Karya becomes gross, and Karana subtle.
53

54. Example–Oilpresentinseeds,butwithoutapplyingpressure
itdonotappear,similarly,riceispresentinpaddybutrequires
thumpingtocomeintosightandsameholdstruewiththe
Milk.MilkispresentinCow,butunlessmilkingisdonethey
cannotemerge.
TheseexamplessupportthefactthatKaryaarepresentin
Karana,beforeexistence,onlytheoperationofcauseis
requiredfortheirappearances.
54

55. Glimpse of Human life cycle
Fertilizedegg(zygote)FoetusBaby(infant)ToddlerAdolescent
AdultOldageDeath
Thesearethevariousstagesofhumanlifecycle.Eachstageisthe
mainfestedstateofprecedingandunmanifestedstateofsucceeding
stage.
TheChangesareoccuringinoneonly,butasmatteroftime,state,and
conditiontheyappeardifferent.
Likethebabyisonlychangingtotoddlerandthentoadolescent,orin
otherwordstoddlerispresentin‘Avyakta’avasthainbaby,astime
passesitbecomes‘Vykata’informoftoddler.
55

56. Different avasthas of Amra phala
ThefruitofMangohasdifferenttastesatdifferentstages.
LikeitisKashaya-AmlainBalavastha,itbecomesAmlainArdhapakwa
avasthaandfinallyMadhurawhenitistotallyPakwaavastha.
MadhurarasawhichisthefinalrasaofMangoispresentsinceBala,but
appearsinappropriatetime,stateandcondition.
Basedonaboveexamplesitcanbestatedbeforemanifestation“Karya”is
subtlein“Karana”andaftermanifestationthe“Karana”becomessubtle
in“Karya”.
56

57. Regarding the Karya-Karana Vada, Sankhya philosophy presents its
view in form of Satkaryavada.
Satkaryavada is based on five syllogisms.
This theory believes that only Sat karana (existent cause) can produce
Karya.
In other words it could be said that Karya remains present in Karana in
Unmanifested form.
57

58. Hetu of Satkaryavada
In favour of the theory of ‘Satkaryavada’ some arguments were given
and it was explained with the help of 05 analogies, described in
Sankhyatattvakaumudias follows:
1.Asat Akaranat
2.Upadana grahanat
3.Sarvasambhava abhavat
4.Shaktasya shakya karanat
5.Karana Bhavaccha
58

59. 1. Asat Akaranat
“Asat Akaranat” which depicts that Asat (non-existent) things by any
means cannot be brought into existence.
Anon entity can never be made an entity i.e., that which has never
existed can never be brought into existence.
For example –Oil cannot be produced by Sands, as it is not present in it
any form.
An existent thing be it in Avyakta or Vyakta form can only produce
another existent thing.
59

60. Acharya Charaka also supports the fact;
.........नाङ्कुरोत्पस्त्तरबीजात् (Ca.Su-11/32)
There could not be germination of plant without seed.
Without Karana, Karya cannot be produced.
..............नान्त्यस्िाद्बीजादन्त्यस्योत्पस्त्ताः | (Ca.Su-11/32)
Seed of a particular plant produces that specific plant and not another,
Showing a specific interrelationship between Karana and Karya.
60

61. 2. Upadana Grahanat
(selection of a causative material for the effect)
ForthemanifestationofKaryafromKaranaassuredspecificmaterialsare
required.
“Upadana”standsforcauseand“Grahana”meansselectingthecausefor
desiredeffect.
Forexample–whenonerequirescurd,heoptformilkandnothot
water,thisshowscauseandeffecthascertainrelation.
61

62. 3. Sarvasambhava abhavat
Everything cannot be produced by everything or everywhere, because all
Karana cannot produce all Karya and Karya cannot be produced by all
Karana.
Only specific Karana can produce specific Karya.
For example –Just like, Gold cannot be produced by Silver, dust or Sand.
62

63. 4. Shaktasya Shakya Karanat
Potent thing can produces that for which it is capable of.
For example –like a potter by means of mud, wheel, threads of rags,
water etc., can produce pot, because mud has the potency or capability
for the production of pot.
Acharya Charaka also supports the statement;
अि सम्भिाः-यो यताः सम्भितत स तस्य सम्भिाः; यिा-षड्धातिोगभमस्य,
व्याधेरहहतं, हहतिारोग्यस्येतत|| (Ca.Su-8/49)
63

64. 5. Karana Bhavaccha
Theproductionbearsthenaturefromwhereitisproduced;Whateveris
thenatureofcause,thesameisthenatureofeffectorproduction.
Forexample–BarleyproducesBarley,andRiceproducesRice,ifthe
effectwerenotexistentinthecause,thenBarleywouldhavebeen
producedbyKodrava,butthatdoesnothappen.
So,effectisexistentincausebeforeoperation.
64

65. Theseallfivefactorsarethesupportingfactorswhichprovethetheory
ofSatkaryavada.
Actuallythemeansandtheproductiondonotdiffer,theyaresame.
Theunmanifestedstagecalledmeansandthemanifestedstageofthe
sameiscalledproductionorcreation.
Forexample–thelumpofclayandgoldaremeans,potandornaments
areproduction.
65

66. Satkaryavada in Ayurveda
Satkaryavada has been given utmost importance in Ayurveda.
From Srushti Utpatti to Rogotpatti, Chikitsa everywhere
Karana and Karya can be found and explained.
Sankhyadescribes five hetus in the support of the vada.
Satkaryavada in Ayurveda can also be explained under the
headings of these five hetus.
66

67. 1. Asat Karanat
न ह्येको ितमते भािो ितमते नाप्यहेतुकाः|
शीघ्रगत्िात्स्िभािात्त्िभािो न व्यततितमते||५८|| (Ca.Sha-1/48)
There is no any bhava without a Karana. Whatever is being
produced or present always has a Karana.
67

68. दैिं पुरा यत् कृतिुच्यते तत् तत् पौ�षं यस्त्त्िह किम दृष्टि्|
प्रिृस्त्तहेतुविमषिाः स दृष्टो तनिृस्त्तहेतुहहम सिाः स एि||
(Ca.Sha-2/44)
AyurvedaexplainsRogotpatti,whichisalsolinkedwithpast
deeds(Karmaphala).Thekarmadoneinpoorvajanmaiscalled
asDaivaandinpresentiscalledasPurusha.
WhentheseDaivaandPurushabecomesVishama,then
RogotpattioccursandWhenitissamathenDhatusamyata
occurs.
68

69. सतां भािानािमभव्यस्क्तररतत ञात्िा, केििं सौक्ष्मम्यान्त्नामभव्यज्ज्यते; स एि
वििृतपरकेशरे पुष्पे कािान्त्तरेणामभव्यस्क्तं गच्छतत; एिं बािानािवप
ियाःपररणािाच्छुिप्रादुभामिो भितत, रोिराज्ज्यादयश्च विशेषा नारणणाि्||
(Su.Su-14/18)
सतांभार्ानािमभव्यक्ततरिततज्ञात्र्ेतत;पूर्ंसन्तएर्भार्ाः
पश्चाद्धेतुिासाद्यामभव्यज्यन्ते (Acharya Dalhana)
Secondary sexual characters are present in child since birth in unmanifested
form. Due to kala these characters get manifested.
Since, Shukra and Roma were present before birth in latent form, and appears
only at the appropriate vaya.
69

70. स सिमगुणिान् गभमत्ििापन्त्नाः प्रििे िामस सम्िूस्च्छमताः
सिमधातुकिुषीकृताः खेटभूतो भित्यव्यक्तविरहाः
सदसद्भूताङ्गाियिाः||(Ca.Sha-4/9)
After gestation, when embryo is formed in first month, it has
all the avayavas present in latent (avyakta) form, which later on
develops to gross (vyaktavasta) as a matter of kala.
70

71. Congenital disorders
तर, आहदबिप्रिृत्ता ये शुिशोणणतदोषान्त्ियााः कुष्ठाशमाःप्रभृतयाः;
तेऽवप द्विविधााः-िातृजााः, वपतृजाश्च | (Su.Su-24/5)
The vyadhis which occur due to hereditarycan be explained on
the basis of Satkaryavada.
These vyadhis are called as Adibalapravrutta vyadhis, means
they occur due to some defect in maternal or paternal side.
Example; Pramehaand Kushtacan occur without any nidana
sevana, if their genes are carried to the garbha (foetus).
71

72. यदा ह्यस्यााः शोणणते गभामशयबीजभागाः प्रदोषिापद्यते, तदा
िन्त्धयां जनयतत; यदा पुनरस्यााः शोणणते गभामशयबीजभागाियिाः
प्रदोषिापद्यते, तदा पूततप्रजां जनयतत || (Ca.Sha-4/30)
If Garbhashaya bheeja is defected then Vandhyatwaocccurs.
If Garbhashaya bheeja bhaga avayava is defected then
Putiprajaoccurs.
It clearly reflects that whatever Karya occurs they are already
present in Karana in subtle form.
72

73. तर दृस्ष्टभागिप्रततपन्त्नं तेजो जात्यन्त्धं करोतत, तदेि रक्तानुगतं
रक्ताक्षं, वपत्तानुगतं वपङ्गाक्षं, श्िेष्िानुगतं शुक्िाक्षं, िातानुगतं
विकृताक्षमितत || (Su.Sha-2/35)
The defect in Netra can be taken as Karya and their Karana can be classified as;
73
Karana Karya
IfTejo dhatu does not enter into DrushtiCongenitally blind
Tejo dhatu mixes withRakta Red coloured eyes
Tejo dhatu mixes with Pitta Yellow coloured eyes
Tejo dhatu mixes with Kapha White coloured eyes
Tejodhatu mixes with Vata Squint eye

74. 2. Upadana Grahanat
Selection of Karana to produce desired Karya.
All Karana cannot produce all Karya, and all Karya cannot be
performed by all Karana.
Only specific Karana is needed to get desired Karya.
74

75. खरद्रिचिोष्णत्िं भूजिातनितेजसाि्|
आकाशस्याप्रतीघातो दृष्टं मिङ्गं यिाििि्||(Ca.Sha-1/29)
75
MahabhutaGuna
Pruthvi Khara
Ap Drava
Teja Ushna
Vayu Chala
Akasha Apratighatatva

76. 3. Sarvasambhava Abhavat
Everything cannot be produced by everything and
everywhere.
76

77. Each mahabhuta performs their respective function in Garbha,
which other cannot do.
77
MahabhutaFunction in Garbha
Vayu Vibhajana
Teja Pachana
Apa Kledana
PruthviSamhanana
Akasha Vivardana

78. िातृजश्चायं गभवः|
न हह िातुविमना गभोत्पस्त्ताः स्यात्, न च जन्त्ि जरायुजानाि्|
यातन खल्िस्य गभमस्य िातृजातन, यातन चास्य िातृताः सम्भिताः
सम्भिस्न्त्त, तान्त्यनुव्याख्यास्यािाः; तद्यिा-त्िक्च िोहहतं च
िांसं च..........|| (Ca.Sha-3/6)
Matrujabhava is capable of producing only soft parts in
Garbha, and non other can produce these karma.
78

79. वपतृजश्चायं गभवः|
नहह वपतुरृते गभोत्पस्त्ताः स्यात्, न च जन्त्ि जरायुजानाि्|
यातन खल्िस्य गभमस्य वपतृजातन, यातन चास्य वपतृताः सम्भिताः
सम्भिस्न्त्त, तान्त्यनुव्याख्यास्यािाः; तद्यिा-
केशश्ििुनखिोिदन्त्तास्स्िमसरास्नायुधिन्त्याः शुिं चेतत
(वपतृजातन)||(Ca.Sha-3/7)
Pitruja bhava is capable of producing only tough parts in
Garbha, and non other can produce these karma.
79

80. 4. Shaktasya Shakya Karanat
Specific Karana can perform specific Karya.
Their Karya cannot be performed by another Karana.
80

81. उत्साहोच््िासतनाः श्िासचेष्टा धातुगतताः सिा|
सिो िोक्षो गततितां िायोाः किामविकारजि्||
(Ca.Su-18/49)
81

82. दशमनं पस्क्त�ष्िा च क्षुत्तृष्णा देहिादमिि्|
प्रभा प्रसादो िेधा च वपत्तकिामविकारजि्||
(Ca.Su-18/50)
82

83. स्नेहो बन्त्धाः स्स्िरत्िं च गौरिं िृषता बिि्|
क्षिा धृततरिोभश्च कफकिामविकारजि्||
(Ca.Su-18/51)
83

84. The seven dhatus have their respective karma, which only they
are capable of doing, and none other can do.
प्रीणनं जीिनं िेपाः स्नेहो धारणपूरणे|
गभोत्पादश्च धातूनां िेष्ठं किम ििात्स्िृति्||
(A.H.Su-11/4)
84

85. अिष्टम्भाः पुरणषस्य, िूरस्य क्िेदिाहनि्|
स्िेदस्य क्िेदविधृतताः---------------------|(A.H.Su-11/5)
85

86. 5. Karana Bhavaccha
परं चातो विपाकानां िक्षणं सम्प्रिक्ष्मयते||
कटुततक्तकषायाणां विपाकाः प्रायशाः कटुाः|
अम्िोऽम्िं पच्यते स्िादुिमधुरं ििणस्तिा|| (Ca.Su-26/57&58)
Here, the Karana is Rasa and Vipaka is Karya.
The kind of Rasa, gives the kind of Vipaka.
86

87. Sl.noRasa (Karana) Vipaka (Karya)
1. Katu, Tikta,KashayaKatu
2.Amla Amla
3.Madhura,Lavana Madhura
87

88. रक्तेन कन्त्यािधधकेन पुरं शुिेण तेन द्विविधीकृतेन|
बीजेन कन्त्यां च सुतं च सूते यिास्िबीजान्त्यतराधधकेन||(Ca.Sha-2/12)
तर शुिबाहुल्यात् पुिान्, आतमिबाहुल्यात् स्री,
साम्यादुभयोनमपुंसकमितत ||(Su.Sha-3/5)
Karya is always like Karana. So after gestation when there is
adhikya of Shukra, male child is formed and when Artavais more,
then female child is formed, and when both in equal quantity then a
eunuch child is formed.
88

89. तर शुिे शुक्िे घृतिण्डाभे िा गभमस्य गौरत्िि्|
तैिाभे कृष्णत्िि्|
िधिाभे श्याित्िि्| (A.S.Sha-1/61)
The complexion of the child depends upon the colour of sperm
from which it is produced.
89
Sl.no Colour of Shukra Complexionof child
1.Shukla & Ghrita MandaGoura
2.Tailabha Krishna
3.Madhvabha Shyama

90. Applied Aspect of Satkaryavada in
Ayurveda
The knowledge is worthless if it is not applied. So it can be
known and understand from 2 points;
Where Satkaryavada has been practically applied in Shastra.
Where one can apply Satkaryavada practically.
90

91. Application in Trisutra Ayurveda
हेतुमिङ्गौषधञानं स्िस्िातुरपरायणि्|
त्ररसूरं शाश्ितं पुण्यं बुबुधे यं वपतािहाः||२४||
Hetu is Karana and Karya is the linga (Dhatu Samya), whereas
Oushadha can be taken as Karana for the Karya Dhatu Samya.
Every Karya has a Karana, and this Karya can be Karana for
another Karana.
91

92. A. Hetu
स्िाद्िम्िििणा िायुं, कषायस्िादुततक्तकााः|
जयस्न्त्त वपत्तं, श्िेष्िाणं कषायकटुततक्तकााः||६६||
कट्िम्िििणााः वपत्तं, स्िाद्िम्िििणााः कफि्|
कटुततक्तकषायाश्च कोपयस्न्त्त सिीरणि् ||
Here a single dravya can act as a Hetuas well as Oushadha.
92

93. B. Linga
िातादृते नास्स्त �जा न पाकाः वपत्तादृते नास्स्त कफाच्च पूयाः |
तस्िात् सिस्तान् पररपाककािे पचस्न्त्त शोफांस्रय एि दोषााः ||
(Su.Su-17/7)
Wherever there is ruja, it can be inferred that Vatais vitiated,
because no other dosha has the capacity to aggravate ruja.
Similarly, wherever there is pakaand puya utpatti, there Pitta
& Kapha is vitiated respectively.
93

94. C. Oushadha
सािान्त्यं च विशेषं च गुणान् द्रव्याणण किम च||
सििायं च तज्ज्ञात्िा तन्त्रोक्तं विधधिास्स्ितााः|
(Ca.Su-1/28)
The main aim of Ayurveda is Dhatu samyata (Karya), and for
this Shatkaranas (Karana) are the necessary tools.
94

95. Utility of Satkaryavada in Ayurveda
In the previous section, the application of Satkaryavada in the
Shastra practically was dealt.
Now, Utility means how one can apply the content of subject
will be described.
The subject can be applied ;
In Clinical practice
In Pharmaceutics
In Research
95

96. In Clinical Practice
बुवधाः पश्यतत या भािान् बहुकारणयोगजान्|
युस्क्तस्स्रकािा सा ञेया त्ररिगमाः साधयते यया||(Ca.Su-11/25)
Yukti can be said as the intellect which is able to perceive the
consequences which occurs by the amalgamation of multiple
factors.
This intellect can be attained in past, future as well as present.
For the application of Yukti in Chikitsa, basically in selection
of drugsthe principle of Satkaryavada is very useful.
96

97. तर, विरेचनद्रव्याणण पृधिव्यम्बुगुणभूतयष्ठातन
ििनद्रव्याण्यस्ग्निायुगुणभूतयष्ठातन || (Su.Su-41/6)
97

98. From one Karana, different Karya
(on the basis of Anupana)
A single drug can be used in different disease, along with different Anupana.
Narayana Churna (Sharangadhara Samhita, madhyama khanda 83-91)
In Adhmana –with Madya
In Gulma –with Badara Twak Kwatha
In Vitsanga –with Dadhi Mastu
In Ajeerna –with Ushna Jala
In Parikartika –with Vrikshamla
In Udararoga –with Takra
In Vatavyadhi –with Prasanna &
In Arshas –with Anardana
98

99. From one Karana, different Karya
(on the basis of Samyoga)
A single drug when used with different combn can produce different effects.
Like, Haritaki + Lavana = Kapha Nashaka
Haritaki + Sharkara = Pitta Nashaka
Haritaki + Ghrita = Vata Nashaka
Haritaki + Guda = Sarvaroga Nashaka
Similarly, Pippali + Madhu = Medakaphanashaka
Pippali + Guda = Jeernajwara, Agnimandya
99

100. From one Karana, different Karya
(on the basis of Samskara)
Samskara–The form of drug is changed, and new efficacy is
developed
Haritaki –when chewed –acts as Agnideepaka
Haritaki –when grinded –acts as Mala shodana
Haritaki –when boiled –acts as Sangrahi
Haritaki –when fried –acts as Tridoshahara
100

101. In Vardhamana Pippali Rasayana
Bala of PatientKalpana of
Pippali
Startingnumber
of
Pravara Kalka 10
Madhyama Kwatha 6
Avara Choorna 3
101

102. From one Karana, many Karya
(based upon Matra)
A drug is a Karana which performs a Karya.
But, the conversion of Karana into Karya requires many other
factors like Matra, Kala etc.,
If the drug is not given in samyak matra and samyak kala then
its Karya (action) is doubtful.
So these all factors should be considered while selecting a
drug.
102

103. Sanjeevani Vati
Sanjeevani Vati can be given in different doses for different
diseases.
103
MATRA VYADHI
1 Vati Ajeerna &Gulma
2 Vati Visuchika
3 Vati Sarpadamsha
4 Vati Sannipatika Avastha

104. Shilajathu Rasayana
In Shilajathu Rasayana, the Matra as well as duration of the
course is decided based upon the Bala of a person
104
Bala of patientMatra Duration
Pravara 1 pala 7 weeks
Madhyama ½pala 3 weeks
Avara 1 karsha 1 week

105. In Pharmaceutics
In Ayurveda whole pharmaceutics is based on the
Kashaya Kalpana.
पञ्चविधं कषायकल्पनमितत तद्यिा-स्िरसाः, कल्काः,
शृताः, शीताः, फाण्टाः, कषाय इतत|
(Ca.Su-4/7)
105

106. These all Kalpana are based on the Panchabhoutika constitution;
106
KashayaKalpanaPanchabhoutikatva of
Dravya
Swarasa Parthiva & Apya
Kalka Parthiva
Kwatha or Sruta Apya
Sheeta & Phanta Vayu & Teja

107. In a nutshell, everything is not possible from
everything, only specific things can produce specific
materials.
107

108. In Research
The research is the establishment of the relation between the
Karana and Karya which can be established only after the
proper examination and evaluation.
For any kind of research a hypothesis is made.
108

109. All the clinical researches include a drug (Karana) and
disease. The effectiveness of the drug (Karana) in the resolving
or curing of disease (Karya) is observed.
For all these kind of research the drug chosen is on the basis
of Shat Karana.
A drug (Karana) is selected on the basis of its potency that it is
capable of producing an effect (Karya) & the research is
conducted to prove the hypothesis.
109

110. THANK YOU
110