A Review on Concept of Karmaja Vyadhi

Introduction

Karma is one among the six categories of Shat Karana’s also known as Shat Padartha of the Vaisheshika philosophy. It is also one among the three categories having absolute existence, which are responsible for every phenomenon. The term Karma means action, movement, or displacement. Action is inherent in substance. The word Karma has many other meanings in other contexts. In religion, Karma means a residual effect of good or bad deeds of previous lives.

In Ayurveda, Karma has been attributed in various instances, such as the causative factors (Karanas) for the entire universe. Trisutra Acharyas have mentioned about the Hetu (cause of disease), Linga (sign and symptoms of disease) and Aushadha (medicine). Karma can be a cause of disease. The characteristic features of wellbeing, Sukhayu and Hitayu are expressed in the form of Karma. Hinayoga of Karma, Mithyayoga of Karma and Atiyoga of Karma are the root causes of vitiation of Dosha. Here, Karma denotes three types of Karma i.e. physical, verbal or mental activities. Six types of therapy, Langhana, Brimhana, Rukshana, Snehana,Swedana and Stambhana are given names according to their Karma (effect). In Ayurvedic pharmacology, Karma means action of drug such as emetic action and purgative action. The whole description, Mahakashayas is dependent upon particular Karmas of the Dravya in it. It is also used to denote Panchakarma, Shastrakarma procedures.

Methodology

This conceptual study on Karma, Karmaja Vyadhi and its diagnosis was conducted by observing and analysing the information available in classical textbooks, research articles, journals and web. The collected details were critically studied, analyzed, discussed and conclusions were drawn.

Vyadhi Dharma, Artha, Kama and Moksha are chaturvida purusharthas. For the attainment of above, one should have desire towards these aspects viz prana, dana and paraloka. There are many interruptions on the path of fulfilment of above; in that one such interruption is manifestation of vyadhi or disease. Diseases are classified into various types according to need of treatment, causative factor, pathophysiology and prognosis.

A) Aadhyatmika Vyadhi

Aatma in this context means the body along with mind. The disease manifesting in the level of body and mind are called as Aadhyatmika Vyadhi. The diseases occurring due to vitiated dosha are all considered as Adhyatmika Vyadhi. This is further classified as: 

Aadibalapravrutaa (Hereditary diseases): The origin of diseases included under this heading by Sushrutacharya is attributed to defect inherent in either Shukra (male reproductive element) Shonita or Bija (female reproductive element) which forms the primary factors of being disease included under susceptibility to disease like Kushta, Arsha, Prameha and Kshaya. They are also called by other names i.e. sanchari vaydhi- yajnavalkya, Kulaja Vyadhi by Charaka, sahaja vyadhi by Vaghbhata and Prakritibhava Vyadhi by Bhela. Aadibala vyadhi classified as Matruja and Pitruja –considering the diseases coming from the morbidity of Shonita and Shukra.

Janmbalpravrutta (Congenital diseases): The kind of diseases included under this category comprises congenital type. They are attributed to errors in conduct of the mother during a period of pregnancy. It includes various defects and maladies such as congenital blindness, deafness, dumbness, nasal voice and dwarfism. This variety admits of two types according to condition as Rasakruta (Nutritional) and other due to Dauhradya (full cravings of the mother during a period of pregnancy).

Doshabala pravrutta (Humeral diseases): Diseases belonging to this class are engendered by the action of anyone of the tridosha of disorder is faulty diet and behaviour up heaves of the two manasika dosha rajas and tamas.

B) Adibhoutika Vyadhi

Sanghatbala pravrutta (Traumatic diseases): Diseases belonging to this category are caused by abhighata (trauma), such as external and internal injuries due to blows or inflicted by sharp instruments (shastrakrutaa), overstrain such as wrestling with an opponent of superior strength. These can be diseases caused by external injury by bite of wild animal (vyaalakruta) or poisonous reptile.

C) Aadhidaivika Vyadhi

Kalabala pravrutta (Ecological diseases): This group includes diseases which are caused by meteorological changes such as variation in the atmospheric temperature like hot or cold, humidity or dryness, rain and wind, incidental change in season. They are known as avyaapannakruta (caused by abnormal seasons) and vyapanna (caused in normal season) disease based on inability of the body to adapt itself to sudden and abnormal climatic and seasonal variations.

Daivabalapravrutta (Supernatural disease): Supernatural are those which are caused by god’s wrath, curse of sages, Atharvan’s -magic spell and calamities. They are also two types caused by lightning and thunderbolt and those caused by evil spirits (demons); again, these are two types–contagious (or infectious) and accidental. The importance of purvakrita karma and also evil acts of this life is seen in daivabala pravritta; hence, karma is responsible for the manifestation of diseases.

Svabhavbala (Natural diseases): This includes diseases which arise due to natural organic and functional changes in the body and mind, such as senility, death, thirst, sleep, brought about in person who have strictly adhered to or followed prescribed rules of health in the normal course of events because of efflux of time.

Vyadhis are also classified into pratyutpanna karmaja, poorvakarmaja, ubhaytmaka.¹

I. Prathyutpanna karmaja– The activities of present life may be seen or may not be. It is observed by not following the standard regimen prescribed by our great acharyas (sadvrutta) or indulging into the activities which are contrary to prescribed regimen.

II. Poorvakarmaja- These are the activities of past life, earlier it was named as Daiva. It is of two kinds i.e Niyata (definite) and Aniyata (indefinite)

III. Ubhayatmaka- It may be assumed that all seen activities are those of present life and opposite are unseen and having divine origin. Causes are mild but produces dreadful diseases. It may be observed in seen and unseen, mixed features.

Classification based on doshabedha i.e. doshaja, karmaja and dosha karmaja²

I. Doshaja- Vyadhis are those that manifests because of particular causes for the aggravation of doshas leading to development of vikaras by disturbed doshas.

II. Karmaja- Vyadhis are those occuring due to no apparent cause.

III. Doshakarmaja – Vyadhis are those evolving out of less causative factors but produces terrific diseases.

Discussion

Role of Karma in manifesting Vyadhi

Shukra or Shonita (sperm and ovum)-these two make up the Bija or seed. If the bija or bhija bhaga responsible for the formation of any structure is vitiated, this gives rise to hereditary type of disease. The vitiated dosha may afflict the bija or the bijabhaga by which the corresponding organs derived from these bijas or bijabhaga gets deformed. For e.g. for the manifestation of Arsha, only that part of the Bija is vitiated which is responsible for the manifestation of Sphincters. Remaining part of the Bija need not be vitiated in this condition. 

Intake of wrong diet and resorting to wrong regimens by both the father and mother prior to conception causes vitiation of shukra and shonita. Wrong diet and regimens vitiate that part of sperms and the ovum which is responsible for the procreation of disease.

Karma of past life is also responsible for the causation of hereditary diseases. They help in manifestation of vyadhi during the process of gestation. If the karma of past life is durbala, then in association with the wrong diet and regimens of the parents, they vitiate the bija to produce disease. If, however, this Karma of past life are balavanvery strong, they cause vyadhi even without wrong diet and regimens on the part of the parents. These types of causative factors, namely i) wrong diet and regimens of parents, and ii) karma of past life, are responsible for the causation of Aadibala pravritta vyadhi.

Prajnaparadha are those ahita karma that are done through the kaya, vak and manas. ³ Also it is mentioned that they are the ashubha karma done because of impairment in the dhi, dhruthi and smruthi. Owing to impairment of dhi, there will be improper judgement of nithya – anithya and hita-ahita. ⁴ Here, there will be possibility of misinterpretation of knowledge. Dhruthi impairment will lead to inability to divert the mind and indriya from undesirable subjects⁵ and smruthi vibramsha caused by the manas where it is occupied by rajas and tamas. This will cause forgetfulness of decisions taken by dhi. ⁶ So the karma done by the impairment of these factors will lead to vyadhis/dukkha.

The factor underlying the vitiation of vayu, udaka, desha and kaala are Adharma. Purvakrita Asat Karmamisdeeds of the past life, or Asat karma-misdeeds of the present life, the Prajnaparadha- intellectual blasphemy constitutes the origin of sins of present and past life. Hence, Prajnaparadha is considered as nidana which shows the effect in this life as well as in the future. 

For health causes are said as, Samyak Yoga-proper utilization of Kala, Artha and Karma, whereas Atiyoga-excessive utilization, ayoga- non-utilization and mithya yoga- wrong utilization of Artha-objects, Kala-time and Karma-acts, are the three types of causes of diseases. Here, karma means the vak-vocal, mana-mental and shareera- physical and pravritti means action. The over action of speech, mind and body constitutes their excessive utilization, an all-round inaction constitutes their non-utilization. 

Any action relating to speech, mind and body which is not included either in the categories of excessive utilization or non-utilization, and which is harmful for the health and which is against the religious prescriptions comes under the category of wrong utilization. Actions which are not conducive to maintenance of good health in this life nor even to happiness in the life beyond are all to be considered as Mithya yoga of Karma. This shows that sinful acts are also the causes of diseases. Such sinful acts are products of Mithya yoga of Karma. 

Parinama /kala – which deals with those causes like ayoga, atiyoga and mithyayoga of kala i.e sheeta, ushna and varsha lakshanas are improperly manifesting.⁷ Also, it is mentioned that even the karma gets vipaka in particular kala and its effect gets manifested. There are few karmas which have vipaka kala (time for its manifestation) and some do not. Those which do not have vipaka kala already decided based on their factors like purushakara (deeds done in this life).^8,9

Diagnosis of Karmaja Vyadhi

The activities of present life may be seen or may not be. It is observed by not following the standard prescribed regimen or indulging into activities which are contrary to prescribed regimen. Such entity is termed Pratyutpanna Karmaja. Activities of past lives, earlier named as daiva and it is of two types, Niyata (definite) and Aniyata (indefinite) are known as Purvakarmaja Vyadhi.

It may be assumed that Drishtahetu- all observed etiologies may lead to Pratyutpanna Karmaja Vyadhi and opposite are unseen and having Daiva Janma i.e. divine origin. Causes are mild-Alpanidan but produce dreadful diseases-Maharuja, it may be observed in Ubhayatmaka Vyadhi. ¹⁰

Doshaja vyadhi are those manifests due to particular causes for the aggravation of dosha leading to development of vikara. Karmaja vyadhi are those occuring without any apparent cause. Dosha karmaja vyadhi are those evolving out of less causative factors but produces terrific diseases.¹¹

Parabhisamskaraja means conceived or developed by others. If all the effects are accepted due to one’s own activities, then there will be no harm from enemies. That’s why a person does many acts to please another person and will try to get benefit and happiness from him or will get displeasure, misery, punishment from his improper activities.¹²

A patient constitutes Karyadesha. Considering all above facts, patient should be examined thoroughly, which is the initial step in clinical medicine through vivid Pareeksha-examinations. Truth or untruth examined by taking recourse to Prathyaksha- direct perception, anumana- inference, aptopadesha- scriptural testimony and Yukti- reasoning.¹³

i) Pratyaksha: Even though direct perception as such does not prove the theory of Daiva karma, still it provides enough material for inferring the existence of life before birth. Observation made about happy and miserable life, results without corresponding action in this life, bodily marks-auspicious or inauspicious which are not possible without action performed in the previous life.¹⁴

ii) Anumana: The seed is from the fruit and the fruit is from the seed. The action performed in the previous life which is unavoidable, eternal and having continuity is known as daivika, pourvadehika or anubhandika karma. Its results are exhibited in this life. The inference to be applied to the knowledge gained through Pratyaksha.

iii) Yukti: ‘karma sadrisham phalam’ - results always correspond to action. Thus, the results like offspring, wealth and diseases without apparent cause attained in this life can be explained only by taking recourse to corresponding virtuous acts performed in the previous life.

iv) Aaptopadesha: Aapta were reliable par excellence and were conversant with the principles of ‘karman’ or action. This establishes the theory of continuation of soul after death and thus of rebirth. Scriptural testimony is based on the Vedas, the knowledge of Astrology is also incorporated in Veda. Astrology is a science built upon data connected with the movement of heavenly bodies including planets and stars. In the context of Prashna Pareeksha, it has been instructed to ask swapna darshana (dreams), janma pravritti- nature and place of birth, nakshatra-stars etc. This can be considered as a tool to establish the effect of Karman.

Conclusion

Karma is the sum of actions which are done to achieve the goal of life. Karma has its ascendancy, as a cause for the disease and its treatment. In the chikitsa point of view, threefold therapy, which are applicable to the diseases of the body and mind has been mentioned. They are daivavyapashraya- spiritual therapy, yuktivyapashraya- therapy based on reasoning and satvavajaya- psychic therapy.¹⁵ The first and foremost importance is given to daivavyapashraya, here the word Daiva refers to karma.¹⁶ The karma that is done in the previous life is expressed as daiva. The chikitsa includes solution for poorvajanmakruta karma, which includes mantra, aushadha, mani, mangala, bali, upahara, homa, niyama, prayaschita, upavasa, swasthyana, pranipata, gamana etc. Spiritual therapies have empirical power to eradicate diseases instantaneously only due to the divine influence.

Despite of suitable treatment, when one dies, then the conclusion is drawn that his death was predetermined by daiva. With this view, it is said that “Good or bad effects of Karma have got to be tasted”; otherwise they do not get diminished or destroyed even after thousands of years.¹⁷ The minor acts of previous life can be counteracted by acts like expiation that do not have continuity of effects. The major actions of previous life leave their results to be affected in the current life. Diseases arising out of such actions are not amenable to any therapeutic measures.¹⁸ It is the Karma which is responsible for the combination and separation of the Atman with five basic elements.¹⁹ As remarked in Harita Samhita,  In a nutshell it can be said that every disease is influenced by Karma and it is the universal cause. Thus, paramount importance is given to Karma in Indian Philosophy as one among Shat Padartha and one of the Karanas according to Ayurveda.