E-ISSN:2456-3110

Review Article

Karmaphal

Journal of Ayurveda and Integrated Medical Sciences

2025 Volume 10 Number 3 MARCH
Publisherwww.maharshicharaka.in

Harnessing the Power of Karmaphal in Ayurveda

Damodar S1*, Bagde A2, Nimbalkar M3, Bhatkar A4
DOI:10.21760/jaims.10.3.34

1* Samruddhi Damodar, Post Graduate Scholar, Department of Samhita Siddhant Evam Sanskrit, Government Ayurved College, Nagpur, Maharashtra, India.

2 Ashvin Bagde, Assistant Professor, Department of Samhita Siddhant Evam Sanskrit, Government Ayurved College, Nagpur, Maharashtra, India.

3 Manoj Nimbalkar, Professor and HOD, Department of Samhita Siddhant Evam Sanskrit, Government Ayurved College, Nagpur, Maharashtra, India.

4 Arun Bhatkar, Associate Professor, Department of Samhita Siddhant Evam Sanskrit, Government Ayurved College, Nagpur, Maharashtra, India.

From the Ayurvedic perspective, Karmaphal Siddhant provides a framework for understanding the impact of one's actions on health and well-being. Ayurveda, an ancient system of medicine, correlates physical health with an individual’s lifestyle choices, thoughts, emotions, and behaviors, which are all considered forms of Karma. According to Ayurvedic philosophy, disease can be seen as the result of past actions (Karma) and can manifest as imbalances in the body’s Doshas (Vata, Pitta, and Kapha), Dhatus (tissues), and Agni (digestive fire). Proper self-care, meditation, and ethical living are believed to mitigate the negative Karmic influences, thus promoting a harmonious balance between mind, body, and spirit. Both in philosophical and Ayurvedic terms, Karmaphal Siddhant underscores the interconnectedness of one's actions with their overall state of being, encouraging individuals to cultivate positive Karma through righteous actions, mindfulness, and self-discipline to attain health, peace, and spiritual liberation.

Keywords: Ayurveda, Disease, Karma, Karmaphal Siddhant

Corresponding Author How to Cite this Article To Browse
Samruddhi Damodar, Post Graduate Scholar, Department of Samhita Siddhant Evam Sanskrit, Government Ayurved College, Nagpur, Maharashtra, India.
Email: 		Damodar S, Bagde A, Nimbalkar M, Bhatkar A, Harnessing the Power of Karmaphal in Ayurveda. J Ayu Int Med Sci. 2025;10(3):216-222.
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https://jaims.in/jaims/article/view/4176/

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2025-02-11 2025-02-25 2025-03-05 2025-03-15 2025-03-25
Conflict of Interest Funding Ethical Approval Plagiarism X-checker Note
None Nil Not required 11.96

© 2025 by Damodar S, Bagde A, Nimbalkar M, Bhatkar A and Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

J Ayu Int Med Sci 2025;10(3)216
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Samruddhi D et al. Harnessing the Power of Karmaphal in Ayurveda

Introduction

From Vedas, Upanishads and Puranas, various philosophies have been developed in systematic language.

There are two forms of Darshana given in above texts -

1. Asthik Darshana.
2. Nastik Darshana.

Among these 9 Darshana, Mimamsa philosophy holds its own place because it is based on Vedas. The Sanskrit word ‘Mimamsa’ means a ‘revered thought’.

jaims_4176_01.jpg
Jaimini is the founder of the Mimamsa philosophy and the author of the ‘Mimamsa Sutra’.

According to Mimamsaka, Moksha is the ultimate goal of life and attaining Moksha is possible only through Karma (deeds).

Those who want Moksha should do the Karma. Mimamsa considers it necessary to follow only those Karma which are in accordance with Dharma.

There is a lot of emphasis on Karma in Mimamsa philosophy Karma definitely produces Phal. This is the Karmaphal Siddhant explained by Purva - Mimansa.

One has to suffer the Phal of one's Karma. There can be no exception to that. One should follow the Karmas in the Vedas by considering the Phal.

Since Karma is a journey from birth to birth, Moksha (salvation) is impossible without experiencing it.

Nirukti

कर्म [1]

क्ली ( याक्रियते तत् । कृ + मनिन् । कर्तुः क्रियया यव्दयाप्यते यद्वा क्रियाव्याप्यं कर्म्मेति केचित् । तत्तु मतभेदन त्रिधा चतुर्थेति विभक्तमुच्यते। ) (शब्दकल्पद्रूम)

कर्मफल [2]

क्ली (कर्म्मणः। जीवकृतशुभाशुभस्य शास्त्रविहितस्य निषिध्दस्य वा सुखदुःखादिरूपं फलं परिणाम इत्यर्थ: ।) कर्म्मविपाकः । (यथा विष्णुपुराणे) ।१।१९।७१। "समस्तकर्म्मभोक्ता च कर्म्मोपकरणानि च। त्वमेव विष्णो । सर्वाणि सर्वकर्मफलञ्च यत् । यथा च मनुः ।११।२३१। (शब्दकल्पद्रूम)

दैव

देवाः सुराः सुरयोनयश्च || (डल्हण सु .सू .२४/४)[3]

Divine or celestial beings derived from root ‘Di’ means to shine.

दैवशब्देन देवा उच्यन्ते || (च .सू .११/५४)[4]

The term Daiva refers to Deva.

Definitions

दैव

दैवमदृष्टं|

दैवमदृष्टंतदाश्रित्य यद्व्याधिप्रतीकारं करोति तद्दैवव्यपाश्रयं बलिमङ्गलाद|| (च.सू.१/५८-चक्रपाणी )[5]

Both the above verses suggest Daiva is the one that which is not seen.

1. स्वकृतमपरिहार्यमविनाशि पौर्वदेहिकं दैवसञ्ज्ञकमानुबन्धिकं कर् || (च .सू .११/३१)[6]

Actions performed in prev. life which is Apariharya (unavoidable), Avinashi (eternal), Anubandhika (continues in this life) is known as Daiva.

2. दैवयोगादिती प्रोक्तनकर्मवशात् । (च. चि.२/१/८)[7]
3. दैवं च प्राक्तानं कर्मोच्यते। (च. इं. १/७)[8]
4. दैवमात्मकृतं विद्यात् कर्म यत् पौर्वदैहिकम्| (च. वि. ३/ ३०)[9]

Karma which is related to previous life is called as Daiva.

Material of the Study

1. Charak Samhita with Ayurved Dipika Commentary, Acharya Y.T.
2. Sushrut Samhita with Dalhan Commentary, Acharya Y.T.


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3. Ashtang Hridayam with Arundatta and Hemadri Commentary
4. Mimansa Sutra, Madhusudan Penna

Aim of the Study

The aim of Mimamsa philosophy is to give the interpretation of the Vedas and to provide a philosophical justification for the Vedic ritual.

Because Mimamsa is concerned with the earlier parts of the Vedas, it is called the ‘Karmakanda’.

It is also referred to as ‘Purva-Mimamsa’ or ‘Karma-Mimamsa’.

Alternative names

Niyati, Adrushta, Apoorva, Karma, Daiva.

Darshanik Insight of Karmaphal Siddhant

  • In Mimamsa philosophy, a principle called 'Apoorva' is propounded for the results of actions i.e., Karmaphal.
  • The Sanskrit word 'Apoorva' means 'Unique', 'Unprecedented', ‘it is something not foreseen’.
  • In brief, it means that which did not exist before or is newly born.
  • After death, the Atma goes to the other world where he has to bear the fruits of his deeds. On the basis of 'Apoorva', the Atma has to experience happiness and sorrow.
  • According to the Apoorva Siddhant / Karmaphal Siddhant, power is inherent in every cause from which the fruit emerges.

For example, Power is inherent in a seed, due to which the tree arises.

  • Mimamsa adopts the 'Apoorva Siddhant/ Karmaphal Siddhant’ for the distribution of fruits of actions. Mimamsa believes that the deeds performed in this world produce an unseen power known as 'Apoorva', which did not exist before the performance of the action.
  • An unseen power arises due to the Yagya, Bali, etc. performance according to the Vedic This power is embedded in both Karma or the Dharma.
  • According to Mimamsa scholars since Dharma cannot be known through either perception or reasoning, one must depend on revelation in the Vedas.

  • Dharma stands for the duty and duty entails action. Only right actions fulfil one's destiny.
  • Mimamsa According to the , Moksha (heaven) is considered to be the ultimate goal of life. The attainment of Moksha (heaven) is possible only through Vedic actions like Bali, Yagya

Which actions are desirable to follow ‘Moksha’ ?

The answer is, it is necessary to follow those deeds which are instructed in the Vedas to follow the 'Dharma'.

What is ‘Dharma’ ?

Mimamsa considers Vedic ritual to be the Dharma. 

The meaning of Dharma is 'Duty' which is prescribed in Veda.

Actions, which are prohibited in the Veda, are required to be abandoned.

According to Mimamsa, 'Adharma' means the renunciation of the prohibited deeds of the Veda.

Classification of Karma (Purva Mimansa)

Mainly three types of Karmas:
jaims_4176_02.jpg

Ayurvedic Insight of Karmaphal Siddhant

निर्दिष्टंदैवशब्देनकर्मयत्पौर्वदेहिकम्| (च.शा.१/११६)[10]

Ayurveda recognizes the limitations of medical science and admits past Karma, accumulated actions of previous lives or Daiva as causative factor in pathogenesis.

दैवस्य प्राक्तनजन्मकर्मणो धर्माधर्माभिधानस्य सम्बन्धात्| (सु . शा. ३/४)[11]

Daiva is the one which has relation with the Purvajanma Krita Dharma-Adharma.

Adharma is root cause of various diseases.

Role of Adharma in Visham Dhatu formation

तदा अशितादिकं धातूनामवर्धकत्वान्नोपचयादिकारकमिति भावः|

केवलमिति कृत्स्नं शरीरं; किंवा केवलमिति अधर्मरहितम्, अधर्मयुक्ते हि शरीरे


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विफलमशितादि भवतीति| (च.सु.२८/३ चक्रपाणी)[12]

It is stated that if individual follows Adharma in spite of Agni functioning normally and consuming Ashitadi Chaturvidha Ahara, normal Dhatu Poshana may not occur resulting in the manifestation of the diseases.

Adharma in the form of Kayika, Vachika or Manasika either of Ihajanma (this life) or Purvajanma (past life) will definitely result in the manifestation of the diseases. Improperly formed Dhatus provide space for causation of various diseases. Dharma and Adharma have a major role in proper or improper formation of Dhatu leading to health and diseases respectively.

jaims_4176_03.jpg

Charak Samhita

Charak Samhita classifies Karma into two groups: [13]

1. Daiva Karma
2. Purushkara Karma

  • What is done during the past life is known as Daiva, where the effect is pre-determined.
  • Daiva are the deeds of the previous life. These are responsible for the causes of diseases.
  • What is done during the existing life is known as Purushkara, where the effect is based upon the human effort.

Krimija Shiro-Roga[14]

Acharya Charak, said that Krimija Shiroroga occurs in Paap-Karma Purusha. According to him, due to intake of Tila, Ksheera, Gud, Ajeerna, Puti-Sankeerna Bhojana, Kleda, Rakta, Kapha and Mansa of the Purusha gets vitiated and due to the vitiated Kleda ultimately in Paap-Karmaja Purusha the Krimija Shiro-Roga occurs.

Kushta Roga[15],[16]

Along with excessive intake of Drava, Snigdha and Guru Dravyas, retraining natural urges like vomiting and other natural urges, exercising exposure to excessive heat, after eating an excessive quantity of food, eating uncooked or raw food, consuming new grains, curd, fish, excessive salty and sour food items, etc. causative factors. Acharya Charak mentioned that insulting peoples such as Brahmin/ Guru and other respected personal, doing sinful acts are the etiological and risk factors of Kushta. Paap Karma is considered a very specific cause for Kushta and it is very individualistic.

Kilasa/Shwitra[17]

The specific causes for Kilasa are decided as - Ehika Adharma (Paap Karma doing in the present life) which includes - Vachasya Tathyani i.e., untruthfulness, Krutaghna Bhava i.e., ungratefulness, Dev-Ninda i.e., no respect for God and Guru Gharshana i.e., disrespect for the Guru and the Purva Janma Kruta Paap Karma i.e., the sinful acts/ misdeeds of past life leads to the manifestation of Kilasa. Here it is clearly said that not only the Paap-Karma of Purva Janam are responsible the sinful acts of this present life are too responsible for Kilasa a type of Shwitra.

Udara Roga[18]

While explaining the Nidana of Udara Roga, Acharya said that Paap Karma i.e., indulging in sinful activities too leads to Udara Roga.

Agantuja Unmada[19]

Acharyas explaining that, this type of Unmada is caused by the effect of the Purva-Karma Prashasta (sinful activities of the past life). Punarvasu Atreya considered Pradhnyaparadha as the causative factor of this condition. Acharya Chakarpani said that the cause of Agantuja Unmada clearly mentioned is Pradhnyaparadha and inauspicious deed. This is also considered as Karmaja Vyadhi.

The unhealthy or Dushita Shukra and Shonita lead to Beeja / Beeja-Bhaga / Beeja Bhaga Avayava Dushti in offspring leading to Kushta, Meha, etc.[20]

वाय्वादीनां यद्वैगुण्यमुत्पद्यते तस्य मूलमधर्मः, तन्मूलं वाऽसत्कर्म पूर्वकृतं; तयोर्योनिः प्रज्ञापराध एव । (च.वि.३/२०)[21]

Adharma and Asat Karma are mainly because of Prajnaparadha.


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Hence Karma in the form of Prajnaparadha either of this life or the previous life becomes reason for the manifestation of any kind of the disease. These are external factors that contribute towards manifestation of disease.

Sushrut Samhita

पूर्व जन्मार्जितौ धर्म अधर्मा नियतीः। (सु.शा.१/११ डल्हण टीका)[22]  

Apart from diseases being a product of Karma, Ayurveda in common with the other schools of thought, Punarjanma - as a function of Karma.

Sushrut Samhita, Sharir Sthana describes malformed foetus to deadly sins and Purvakrita-Karmas done by the parents.

Sushrut Samhita in Nidansthana says:

म्रियते यदि कुष्ठेन पुनर्जातेऽपि गच्छति। (सु .नि .५/३१)[23]

Leprosy by previous evil Karmas and also proclaims: if a person dies from leprosy, (this disease) accompanies him in his rebirth.

Purvajanamakrita Karma may show its influence on the Beeja leading to Dushti in Beeja / Beeja Bhaga / Beeja Bhaga Avayava. This is cause for many of the diseases. Adhyatmika Vyadhi quoted by Sushruta Samhita which includes Adibala Pravrutta Vyadhi is caused by Dushti in Shukra and/or Shonita.[24]

Sushrut Samhita classifies diseases into three categories-

कर्मजा व्याधयः केचिद्दोषजाः सन्ति चापरे

कर्मदोषोद्भवाश्चान्ये.. (सु .उ .४०/१६३)[25] 

Some diseases are born of Karmas, some diseases are born from Doshas, others are produced both by Karmas and Doshas and have to be treated by non-therapeutic measures.

In Ayurveda, Vyadhis are classified into various types based on different characters like Acharya Sushruta divided Vyadhi into Adhyatmik, Adhibhautik and Adhidevik. Adhidevik Vyadhi is the Vyadhi occurring because of sins or deeds done by the patients.  (सु. सू २४/४)[26]

Ashtang Hridaya Uttarsthana equates Pradnyaparadh (wrong done instantly) with Purvakrita Karma (actions done in previous lives) and considers them as being responsible for Bhuta Roga.[27]

Chikitsa of Karmaja Vyadhi

Paapkshaya is done through Daivavyapashraya Chikitsa. Shubha or Ashubha Karma both will result in Karmaphala. This Karmaphala is in form of diseases or any kind of miseries. We can’t escape from these Karmaphala. Performance of Bali, Mangala and Homa etc. will reduce intensity of this Karmaphala. By channelizing them in other things like Bali or preparing ourselves to face and overcome it with help of prayers, Upavasa, & Vrata.

jaims_4176_04.jpg

दैवमदृष्टं तद्व्यपाश्रयं, तच्च यददृष्टजननेन व्याधिप्रत्यनीकं मन्त्राद | (च.सू.११/५४)[28]

Both the above references indicate Daiva to be invisible and the treatment method which is dependent on Daiva is called as Daivavyapashraya.

Modes of Daivavyapashraya Chikitsa

Different modes of Daivavyapashraya Chikitsa includes - Mantra, Aushadhi, Mani, Mangala, Bali, Upahara, Homa, Niyama, Prayashchitta, Upavasa, Swastyayana, Pranipata and Gamana.

Discussion

The concept of Karmaphal Siddhant (Doctrine of the Fruits of Actions) is a fundamental principle in Indian philosophy, particularly within the traditions of Vedanta, Buddhism, and Jainism.

It posits that every action (Karma) generates consequences (Phala) that affect an individual's future, either in this life or in future lives. The actions, whether physical, mental, or verbal, lead to positive or negative outcomes, which shape an individual's destiny.


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This doctrine emphasizes moral responsibility, free will, and the importance of righteous conduct, as one's future is seen to be directly influenced by their past and present actions.

Conclusion

Charak and Sushruta Samhita clearly establish that Ayurveda accepted Karma. Daiva - past Karma, Purushakara - present Karma acts as an important factor in causing disease and suffering. Whether a disease is caused by past Karmas or present Karmas. We have to be suffered till those Karmas are exhausted. The ‘Karmaphal Siddhant’ is a concept from Hindu philosophy that essentially states that every action has consequences, either in this life or in future lives. The conclusion drawn from this concept is that one should act responsibly and ethically, as the consequences of one's actions will eventually manifest. It emphasizes idea of Karma, or law of cause and effect, as a guiding principle for moral behavior and spiritual growth. In Ayurveda, concept of Karmaphal Siddhant emphasizes importance of understanding relationship between one's actions (Karma) and their consequences (Phala) on health and well-being.

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J Ayu Int Med Sci 2025;10(3)222