KARYA-KARANA VADA

KARYA-KARANA
SIDDHANTA / VADA
2

INTRODUCTION
यतः सर्वपारिषदमिदं शास्त्रं, तेनायुर्ेदावर्रुद्धर्ैशेवषकसाङ्ख्यादददशवनभेदेन
वर्रुद्धार्थोऽमभधीयिानो न पूर्ावपिवर्िोधिार्हतीत्यर्थवः|
(Ca.Su-8/3 Chakrapani)
Ayurveda Shastra is said to be “Sarvaparisada” which means Ayurveda being
an independent Shastra has incorporated few concepts and fundamentals from
different texts like Vedas, Upanishads, Darshana Shastra etc.,
Though the concepts are borrowed from texts as it is but, the purpose is being
altered in Ayurveda as per the Prayojana (i.e., aim)
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Darshana thought begins from the origin of this universe, and of
Ayurveda also.
Universe is nothing but modification of Guna.
The modification is of Karana into Karya
Anything in and off this world is produced by some Karana.
Every karana (cause) has an Karya (effect), and this karya (effect)
may be a karana (cause) for another karya (effect).
Right from Srushti to evolvement of human being to Rogotpatti at
each and every event Karya Karana Siddhanta can be found.
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The main Karya of Ayurveda is attainment of Dhatu Samya and
the Karanas used to produce this Karya are the Shat Padarthas.
इत्युक्तं कारणं कायं धातुसाम्यमिहोच्यते|
धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनि्|| (Ca.Su-1/53)
सािान्त्यं च विशेषं च गुणान ् द्रव्याणण किम च||
सििायं च तज्ज्ञात्िा तन्त्रोक्तं विधधिास्स्ितााः| (Ca.Su-1/28)
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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.
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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.
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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)
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SAMAVAYI KARANA
(Inherent or Intimate Cause)
The Karana which has an Samavaya Sambandha (inseparable
relation) with Karya, means it is present before Karya and
remains till the Karya exists i.e. the Karana and Karya are
interrelated.
This karana is very important in the production or
manifestation of Karya & always exists with Karya.
Samavayi Karana is also called as Upadana Karana.
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Destruction of Karya takes place due to the destruction of its
Upadana Karana.
Dravya is the samavayi karana of Guna.
Though the other causes like potter, weaver etc., will leave the
Karya after its production but the Mruttika and Tantu exit in
Ghata and Pata respectively until their destruction. Hence the
cause which is not segregate until the destruction is called
Samavayi Karana.
Example: Mruttika & Tantu are the Samavayi Karana for
Ghata & Vastra respectively.
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11
Tantu Vastra
Mruttika Ghata

Example 2 :
The clay in a jar, the wood in a table or the threads in the piece
of cloth is the material or constituent causes of jar, the table, the
cloth respectively.
Conclusion – therefore, the Karana which has an inseparable
relation (samavaya sambandha) with Karya, means it is present
before karya and remains till the karya exists.
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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.
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E.g., Samyoga of Tantu produces Vastra and Varna of the Tantu
produces the Colourful cloth. If tantus are not united in an orderly
manner Vastra is never produced.Hence the Samyoga of Tantu
and the Varna of the Tantu to Vastra is the Asamavayi Karana.
Samyoga of Kapala Dwaya (the association or assembling of both
Kapalas) makes the Ghata & the Varna of the Kapala Dwaya forms
the Varna of the Ghata.Here Kapala Dwaya Samyoga and Varna of
the Ghata are the Asamavayi Karanas.
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In short, pot is made up of 2 earthern portions (kapalas). Each
earthern portion is the Samavayi Karana of the Pot (Karya). But the
portions by themselves do not form the pot. Both these portions
should be assembled or should get associated into a single unit so as
to form the full pot i.e., Kapala Dwaya Samyoga is called Asamavayi
Karana.
Conclusion – Though Asamavayi karana itself is not Samavayi
karana, it is closely connected with the karana.
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16
Samyoga of Tantu Vastra
Varna of the Tantu Colourful Cloth

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Samyoga Of Kapala Dwaya Ghata
Varna of the Ghata

NIMITTA KARANA
(Instrumental Cause)
It is different from Samavayi and Asamavayi Karanas and it
helps the Samavayi and Asamavayi Karana in the production
of Karya.
After production of Karya these karanas detach from Karya.
Such karana is called as Nimitta Karana.
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Only Samavayi and Asamavayi karana are not sufficient, there
are also other karanas which are useful indirectly are known as
Nimitta Karana.
This can be said as supportive factor for Karyotpatti.
For instance, the viewer, the loom and the shuttle etc., are the
Nimitta karana of Vastra.
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20
Nimitta Karana
(Instrumental Cause)

Theory of Karya – Karana Vada or Siddhanta ?
 The theory of Karya – Karana is to be considered as a SIDDHANTA because the
state of Karana as well Karya and their inter relationship is examined and
accepted by all Darshana and Sciences.
 But, the question arises then why it is called as Vada?
 The answer to this is that there are different views in regard with state of
Karya and Karana and it remains unanswered which came first Karya or
Karana?
 Just as there is a very famous puzzle which came first a hen or egg, and it
remains as a puzzle only.
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SIGNIFICANCE OF KARYA & KARANA
 Karya Karana Vada has been given utmost importance & accepted in
Ayurveda.
 From Srusti utpatti to Rogotpatti, Chikitsa everywhere Karana & Karya
can be found and explained.
 Ayurveda explains Rogotpatti, which is also linked with past deeds
(Karmaphala).The karma done in poorvajanma is called as Daiva and in
present is called as Purusha.
 When these Daiva and Purusha becomes Vishama, then Rogotpatti occurs
and When it is sama then Dhatusamyata occurs.
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Everything cannot be produced by everything and everywhere.
For example, every mahabhuta performs their respective
functions in Garbha, which other cannot do.
Vayu – Vibhajana
Teja – Pachana,
Apa – Kledana
Pruthvi – Samhanana
Akasha - Vivardhana
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Similarly, the Sapta Dhatus have their respective karmas, which
only they are capable of doing, & none other can do. Like,
Rasa – Preenana,
Rakta – Jeevana
Mamsa – Lepana
Meda – Snehana
Asthi – Dharana
Majja – Poorana &
Sukra – Garbhotpadana.
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In the field of Nidana
The knowledge of Hetu (nidana) is helpful in Nidana
Parivarjana, the first line of treatment of any vyadhi.
The lakshanas provides actual value or status of Doshas,
based on their Gunas according to which the Chikitsa is
planned.
The Chikitsa is Samprapti Vighatana, which is Known as
manifestation of disease i.e., Samprapti.
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In the manifestation of the Vyadhi
Dosha Vaishamya – Samavayi Karana
Dosha Dushya Sammurchana – Asamavayi Karana
Mithya Ahara and Vihara – Nimitta Karana
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In Chikitsa
As the main aim of tantra is;
धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनि्|| (Ca.Su-1/53)
 So as to attain the Dhatu Samyata (Karya) the Chikitsa Chatushpada (Karana)
is necessary.
 The Chikitsa Chatushpada are Bhishak, Dravya (oushadha), Upastha and
Rogi.
 Among which the Bhishak & Dravya are Samavayi Karana for the Karya and
Upastha is Nimitta Karana and the Rogi is the Karya Desha.
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Cause for every Karya in Srushti
According to Acharya Charaka, Samanya, Visesha, Guna,
Dravya, Karma & Samavaya are the causative factors for the
whole universe or these are six such factors which are
responsible for everything in this universe and hence known as
Shat-Karanas.
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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)
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Other 3 karanas for Vyadhi Utpatti
1. Asatmyendriyartha Samyoga
2. Prajnaparadha &
3. Parinama
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Other 3 Karanas are;
1. Dosha Hetu
2. Vyadhi Hetu &
3. Ubhaya Hetu
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VADA
तर िादो नाि स यत ् परेण सह शास्रपूिमक
ं विगृह्य कियतत|
स च द्विविधाः सङ्रहेण- जल्पाः, वितण्डा च|
तर पक्षाधितयोिमचनं जल्पाः, जल्पविपयमयो वितण्डा|
वितण्डा नाि परपक्षे दोषिचनिारिेि||२८||
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A hostile 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.
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Where one can get the conclusion of a
demonstrated truth / elements is called Vada.
(Nyaya.Sutra-2/1)
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Vada is understood from following 4 technical words;
(Nyaya.Sutra-2/1)
1. Pramana tarka sadhanopalambha:
means establishment of one’s own demonstrated truth through
Pramana & Tarka & at the same time contra-indicating the other’s
view by the same Pramana & Tarka is called Vada.
2. Siddhanta viruddha
means that which is not contrary / opposite to illustration is called
Vada.
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3. Panchavayava upapanna
means which is processed with Panchavayava vakya.
4. Paksha pratipaksha parigraho Vadah
The presence of contrary / opposite nature / quality of a
particular subject is the creator of one’s own view & opponent.
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The presence of contrary quality of different subject matter
does not quote as Paksha & Pratipaksha.
As example – The presence of soul is one’s view & the absence
of soul is the opponent view. Here the word ‘presence’ &
’absence’ is described in a particular subject matter i.e., in
reference of the soul. Thus this is Paksha & Pratipaksha.
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VADA’s
 Satkaryavada
 Asatkaryavada
 Parinamavada
 Arambhavada
 Paramanuvada
 Vivartavada
 Kshanabhanguravada
 Swabhavavada
 Pilupaka
 Pitharapaka
 Anekantavada
 Swabhavoparamavada
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INTRODUCTION
 Ayurveda is the science of normal & abnormal state of body & mind.
 It is a philosophy to achieve the goals of life and beyond life.
 So, Ayurveda has established on some philosophical backgrounds
especially Saddarshanas of India.
 Ayurveda has applied the Sad-darshanas from health & clinical point of
view.
 The Karya-Karana vada & Satkaryavada are the basis of Ayurveda.
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 The concept was proposed by Sankhya philosopher & followed by its
commentators.
 They denied the difference between cause & effect.
 As they stated that effect is the much expressed form of cause only.
 Ayurveda has applied this theory in reference of Garbha Vikasa which
becomes as genetic theory of Ayurveda.
 The six different bhavas for formation of ‘Garbha’ are based on
Satkaryavada.
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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

The views of all these six darshanas on the Srushti utpatti can be
summarized into two;
1. Satkaryavada (pre-existence of the effect in the cause):
It maintains that Karya (effect) is sat or real. It is present in the Karana
(cause) in a potential form, even before its manifestation.
2. Asatkaryavada (non-existence of the effect in the cause):
It maintains that Karya (effect) is Asat or unreal until it comes into
being. Every effect, then is a new begining and is not born out of cause.
43

Concept of Satkaryavada as per
Sankhya Darshana
 Satkaryavada is laid down by Sankhya school of thought.
 This Siddhanta states “Karya is present in Karana in unmanifested form”.
 Karya remains present in subtle form in Karana before manifestation, and
after manifestation it becomes gross.
 Karana is gross before manifestation of Karya, and becomes subtle in
Karya after manifestation.
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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

Satkaryavada in Srushti Utpatti
 The Srushti Utpatti described by Acharya Sushruta is the same as
described in Sankhya Darshana, with a single difference.
 The Srushti involves 25 Tattva, which starts with the “Prakriti”.
 This Prakriti, which is Karana of Srushti Utpatti, is Trigunatmaka.
 The other 24 Tattva which are evolved from the Prakriti are also
Trigunatmaka.
 The whole world comprises of matter which are Panchabhoutika, which
are nothing but the modification of Triguna.
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Satkaryavada states Karya remains present in Karana in
unmanifested state, so when it Karya gets manifested it has the
essence of Karana.
This is base of description of Satkaryavada in Srushti.
All the evolutes of Prakriti are Trigunatmaka.
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Sankhya’s 25 Tattva of Srushti are;
 Prakriti
 Mahat
 Ahankara
 Panchatanmatra & Panchamahabhuta
 Ekadasha Indriya – 5 Jnanedriya + 5 Karmendriya + Manas
These are 24 Tattva, & the initiator of this process is the 25th
Tattva i.e., Purusha.
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Sankhya divides these 25 Tattva into four categories on the basis of Karya and
Karana –
 The root product is called the Parkriti, they are Karana for manifestation of
Srushti.
 Prakriti & Vikriti – these are seven in number and are the nature of both
productive and produced, they are Karya as well as Karana.
 Vikriti – Ekadasha indriyas and Panchamahabhuta are non-productive but
produced, these are Karyas but cannot be Karana.
 Neither Prakriti nor Vikriti – Purusha is neither produced nor productive, this
is neither Karya nor Karana.
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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.
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Etymology of word Satkaryavada
The word “Satkaryavada” is made up by three words Sat, Karya and Vada.
Sat – Streelinga Shabda, made up of ‘As’ dhatu shatru pratyaya.
Different meaning according to Amarakosha:
Satye, Sadhou, Pujithe, Dheere, Prashaste, Vidyamane etc.,
But here in the present context, ‘Vidyamane’ is considered.
Sat – Being, existing, existent
The term ‘Sat’ implies something whose positive existence is established for all
times i.e., past, present and future and which is a subject of examination.
सददतत वर्धधवर्षयप्रिाणगम्यं भार्रूपि्(Ca.Su-11/17 Chakrapani)
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Karya – what ought to be done, made, performed.
Vada – Pulinga shabda, made up of ‘Vad’ dhatu and ‘ghan’pratyaya.
Vada – Talking, speaking, speech words
Narration, account
Demonstrated conclusion, theory, doctrine.
But here in the present context, demonstrated conclusion, theory is
considered.
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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.
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Example – Oil present in seeds, but without applying pressure
it do not appear, similarly, rice is present in paddy but requires
thumping to come into sight and same holds true with the
Milk. Milk is present in Cow, but unless milking is done they
cannot emerge.
These examples support the fact that Karya are present in
Karana, before existence, only the operation of cause is
required for their appearances.
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Glimpse of Human life cycle
Fertilized egg (zygote) Foetus Baby (infant) Toddler Adolescent
Adult Old age Death
 These are the various stages of human life cycle. Each stage is the
mainfested state of preceding and unmanifested state of succeeding
stage.
 The Changes are occuring in one only, but as matter of time, state, and
condition they appear different.
 Like the baby is only changing to toddler and then to adolescent, or in
other words toddler is present in ‘Avyakta’ avastha in baby, as time
passes it becomes ‘Vykata’ in form of toddler.
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Different avasthas of Amra phala
 The fruit of Mango has different tastes at different stages.
 Like it is Kashaya-Amla in Balavastha, it becomes Amla in Ardhapakwa
avastha and finally Madhura when it is totally Pakwa avastha.
 Madhura rasa which is the final rasa of Mango is present since Bala, but
appears in appropriate time, state and condition.
 Based on above examples it can be stated before manifestation “Karya” is
subtle in “Karana” and after manifestation the “Karana” becomes subtle
in “Karya”.
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 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.
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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
Sankhyatattvakaumudi as follows:
1. Asat Akaranat
2. Upadana grahanat
3. Sarvasambhava abhavat
4. Shaktasya shakya karanat
5. Karana Bhavaccha
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1. Asat Akaranat
 “Asat Akaranat” which depicts that Asat (non-existent) things by any
means cannot be brought into existence.
 A non 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.
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Acharya Charaka also supports the fact;
.........नाङ्क
ु रोत्पस्त्तरबीजात् (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.
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2. Upadana Grahanat
(selection of a causative material for the effect)
 For the manifestation of Karya from Karana assured specific materials are
required.
 “Upadana” stands for cause and “Grahana” means selecting the cause for
desired effect.
 For example – when one requires curd, he opt for milk and not hot
water, this shows cause and effect has certain relation.
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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.
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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- षड्धातिो गभमस्य,
व्याधेरहहतं, हहतिारोग्यस्येतत|| (Ca.Su-8/49)
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5. Karana Bhavaccha
 The production bears the nature from where it is produced; Whatever is
the nature of cause, the same is the nature of effect or production.
 For example – Barley produces Barley, and Rice produces Rice, if the
effect were not existent in the cause, then Barley would have been
produced by Kodrava, but that does not happen.
 So, effect is existent in cause before operation.
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 These all five factors are the supporting factors which prove the theory
of Satkaryavada.
 Actually the means and the production do not differ, they are same.
 The unmanifested stage called means and the manifested stage of the
same is called production or creation.
 For example – the lump of clay and gold are means, pot and ornaments
are production.
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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.
Sankhya describes five hetus in the support of the vada.
Satkaryavada in Ayurveda can also be explained under the
headings of these five hetus.
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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

दैिं पुरा यत ् कृ तिुच्यते तत ् तत ् पौरुषं यस्त्त्िह किम दृष्टि्|
प्रिृस्त्तहेतुविमषिाः स दृष्टो तनिृस्त्तहेतुहहम सिाः स एि||
(Ca.Sha-2/44)
Ayurveda explains Rogotpatti, which is also linked with past
deeds (Karmaphala).The karma done in poorvajanma is called
as Daiva and in present is called as Purusha.
When these Daiva and Purusha becomes Vishama, then
Rogotpatti occurs and When it is sama then Dhatusamyata
occurs.
68

सतां भािानािमभव्यस्क्तररतत ञात्िा, क
े ििं सौक्ष्मम्यान्त्नामभव्यज्ज्यते; स एि
वििृतपरक
े शरे पुष्पे कािान्त्तरेणामभव्यस्क्तं गच्छतत; एिं बािानािवप
ियाःपररणािाच्छ
ु िप्रादुभामिो भितत, रोिराज्ज्यादयश्च विशेषा नारणणाि् ||
(Su.Su-14/18)
सतां भार्ानािमभव्यक्ततरितत ज्ञात्र्ेतत; पूर्ं सन्त एर् भार्ाः
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

स सिमगुणिान् गभमत्ििापन्त्नाः प्रििे िामस सम्िूस्च्छमताः
सिमधातुकिुषीकृ ताः 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

Congenital disorders
तर, आहदबिप्रिृत्ता ये शुिशोणणतदोषान्त्ियााः क
ु ष्ठाशमाःप्रभृतयाः;
तेऽवप द्विविधााः- िातृजााः, वपतृजाश्च | (Su.Su-24/5)
The vyadhis which occur due to hereditary can 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; Prameha and Kushta can occur without any nidana
sevana, if their genes are carried to the garbha (foetus).
71

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 Vandhyatwa occcurs.
If Garbhashaya bheeja bhaga avayava is defected then
Putipraja occurs.
It clearly reflects that whatever Karya occurs they are already
present in Karana in subtle form.
72

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

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

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

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

Each mahabhuta performs their respective function in Garbha,
which other cannot do.
77
Mahabhuta Function in Garbha
Vayu Vibhajana
Teja Pachana
Apa Kledana
Pruthvi Samhanana
Akasha Vivardana

िा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)
Matruja bhava is capable of producing only soft parts in
Garbha, and non other can produce these karma.
78

वपतृजश्चायं गभवः|
नहह वपतुरृते गभोत्पस्त्ताः स्यात्, न च जन्त्ि जरायुजानाि्|
यातन खल्िस्य गभमस्य वपतृजातन, यातन चास्य वपतृताः सम्भिताः
सम्भिस्न्त्त, तान्त्यनुव्याख्यास्यािाः; तद्यिा-
क
े शश्ििुनखिोिदन्त्तास्स्िमसरास्नायुधिन्त्याः शुि
ं 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

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

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

दशमनं पस्क्तरूष्िा च क्षुत्तृष्णा देहिादमिि ्|
प्रभा प्रसादो िेधा च वपत्तकिामविकारजि ्||
(Ca.Su-18/50)
82

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

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

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

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

Sl.no Rasa (Karana) Vipaka (Karya)
1. Katu, Tikta, Kashaya Katu
2. Amla Amla
3. Madhura, Lavana Madhura
87

रक्तेन कन्त्यािधधक
े न पुरं शुि
े ण तेन द्विविधीकृ तेन|
बीजेन कन्त्यां च सुतं च सूते यिास्िबीजान्त्यतराधधक
े न||(Ca.Sha-2/12)
तर शुिबाहुल्यात ् पुिान ्, आतमिबाहुल्यात ् 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 Artava is more,
then female child is formed, and when both in equal quantity then a
eunuch child is formed.
88

तर शुि
े शुक्िे घृतिण्डाभे िा गभमस्य गौरत्िि्|
तैिाभे कृ ष्णत्िि्|
ि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 Complexion of child
1. Shukla & Ghrita Manda Goura
2. Tailabha Krishna
3. Madhvabha Shyama

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

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

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 Hetu as well as Oushadha.
92

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

C. Oushadha
सािान्त्यं च विशेषं च गुणान ् 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

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

In Clinical Practice
बुवधाः पश्यतत या भािान ् बहुकारणयोगजान ्|
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 drugs the principle of Satkaryavada is very useful.
96

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

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

(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

(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

In Vardhamana Pippali Rasayana
Bala of Patient Kalpana of
Pippali
Starting number
of
Pravara Kalka 10
Madhyama Kwatha 6
Avara Choorna 3
101

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

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

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 patient Matra Duration
Pravara 1 pala 7 weeks
Madhyama ½ pala 3 weeks
Avara 1 karsha 1 week

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

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

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

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

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

KARYA-KARANA VADA

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