Swabhavoparam vada - Revision history

Agnivesha at 18:47, 23 February 2024

2024-02-23T18:47:54Z

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	\|data2 = Mali Vaishali P. <sup>1</sup>, <br/>Nawkar Madhumati S. <sup>2</sup>		\|data2 = Mali Vaishali P. <sup>1</sup>, <br/>Nawkar Madhumati S. <sup>2</sup>
	\|label3 = Reviewers		\|label3 = Reviewers
	\|data3 = Kashikar V.A. <sup>3</sup><br/>Basisht G.<sup>4</sup>,		\|data3 = Kashikar V.A. <sup>3</sup><br/>[[Gopal Basisht\|Basisht G.]]<sup>4</sup>,
	\|label4 = Editor		\|label4 = Editor
	\|data4 = Deole Y.S.<sup>5</sup>		\|data4 = [[Yogesh Deole\|Deole Y.S.]]<sup>5</sup>
	\|label5 = Affiliations		\|label5 = Affiliations
	\|data5 = <sup>1</sup> Department of Samhita-Siddhanta, Ch. Brahm Prakash Ayurved Charak Sansthan, New Delhi. India <br/><sup>2</sup> Department of Sanskrit Samhita Siddhanta, R. T. Ayurved Mahavidyalaya, Akola, Maharashtra, India <br/><sup>3</sup> Department of Sanskrit Samhita Siddhanta, National Institute of Ayurveda, Jaipur, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India		\|data5 = <sup>1</sup> Department of Samhita-Siddhanta, Ch. Brahm Prakash Ayurved Charak Sansthan, New Delhi. India <br/><sup>2</sup> Department of Sanskrit Samhita Siddhanta, R. T. Ayurved Mahavidyalaya, Akola, Maharashtra, India <br/><sup>3</sup> Department of Sanskrit Samhita Siddhanta, National Institute of Ayurveda, Jaipur, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India

Agnivesha at 11:33, 2 March 2023

2023-03-02T11:33:05Z

← Older revision		Revision as of 11:33, 2 March 2023
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	<p style='text-align:justify;'>Swabhava means a state of being, natural state or constitution, innate or inherent disposition, nature, impulse, and spontaneity.<ref name="ref2">MONIER-WILLIAMS, M. (1899). A Sanskrit-English dictionary: Etymologically and philologically arranged with special reference to Cognate indo- European languages. Oxford, The Clarendon Press, page-1276. </ref><br/> Uparama means to cease from motion, stop, be inactive or quiet, cessation or discontinuance, ending, desisting from, or death. Uparama means vinaasha, destruction or abstinence or avoidance, desisting, discontinuance.<ref name="ref3">MONIER-WILLIAMS, M. (1899). A Sanskrit-English dictionary: Etymologically and philologically arranged with special reference to Cognate indo- European languages. Oxford, The Clarendon Press, page-204 </ref><br/>Vada means discussion. Thus the word 'swabhavoparama vada' means discussion on the theory of innate or natural destruction.<br/>Destruction of any object's nature, qualities, or form is known as Swabhavoparam vada.<ref name="ref4">Jalpakalpataru, Charak. Sutra Sthana, Cha.16 Chikitsaprabhruteeya Adhyaya ver.28. In: Narendranath Sengupta & Balaichandra Sengupta, Editor. Charak Samhita. 2nd part, Reprint. New Delhi: Rashtriya Sanskrit Sansthan; 2002.p.673. </ref> Swabhavoparam vada forms the basis for managing causative factors (hetuviparita chikitsa).</p>		<p style='text-align:justify;'>Swabhava means a state of being, natural state or constitution, innate or inherent disposition, nature, impulse, and spontaneity.<ref name="ref2">MONIER-WILLIAMS, M. (1899). A Sanskrit-English dictionary: Etymologically and philologically arranged with special reference to Cognate indo- European languages. Oxford, The Clarendon Press, page-1276. </ref><br/> Uparama means to cease from motion, stop, be inactive or quiet, cessation or discontinuance, ending, desisting from, or death. Uparama means vinaasha, destruction or abstinence or avoidance, desisting, discontinuance.<ref name="ref3">MONIER-WILLIAMS, M. (1899). A Sanskrit-English dictionary: Etymologically and philologically arranged with special reference to Cognate indo- European languages. Oxford, The Clarendon Press, page-204 </ref><br/>Vada means discussion. Thus the word 'swabhavoparama vada' means discussion on the theory of innate or natural destruction.<br/>Destruction of any object's nature, qualities, or form is known as Swabhavoparam vada.<ref name="ref4">Jalpakalpataru, Charak. Sutra Sthana, Cha.16 Chikitsaprabhruteeya Adhyaya ver.28. In: Narendranath Sengupta & Balaichandra Sengupta, Editor. Charak Samhita. 2nd part, Reprint. New Delhi: Rashtriya Sanskrit Sansthan; 2002.p.673. </ref> Swabhavoparam vada forms the basis for managing causative factors (hetuviparita chikitsa).</p>

	== Elucidating the concept of swabhavoparama vada theorized in [[Charak Samhita New Edition\|Charak Samhita]]<ref name="ref5">Murthy A.R.V., Magare R.. Chikitsaprabhritiya Adhyaya verse 27-36. In: Mangalasseri P., Deole Y.S., Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020. https://www.carakasamhitaonline.com/index.php?title=Chikitsaprabhritiya_Adhyaya&oldid=41146. Accessed February 14, 2023.</ref> ==		== Elucidating the concept of swabhavoparama vada theorized in [[Charak Samhita New Edition\|Charak Samhita]]<ref name="ref5">Murthy A.R.V., Magare R.. Chikitsaprabhritiya Adhyaya verse 27-36. In: Mangalasseri P., Deole Y.S., Basisht G., eds. [[Charak Samhita New Edition\|Charak Samhita New Edition]]. 1st ed. Jamnagar, Ind: CSRTSDC; 2020. https://www.carakasamhitaonline.com/index.php?title=Chikitsaprabhritiya_Adhyaya&oldid=41146. Accessed February 14, 2023.</ref> ==
	<p style='text-align:justify;'>Most philosophical schools talk about creation. And further interrogate the cause of the creation, the universe. [[Ayurveda\|Ayurveda]] deals with the biological processes, predominantly concerning the human [[Sharira\|body]]. This may be why Charak's treatise discusses the destruction and its place and utility for physicians. <br/>In the context of the theory of natural destruction, the sequential order of the tetrad suggests the logical progression in the clinical training of [[Ayurveda\|Ayurveda]] scholars: from a foundational course in therapeutics to more specialized procedures, including purification therapies.  Kalpana chatushka tetrad describes the planning of purification therapies. It addresses all the aspects regarding the use of medicines for purification purposes. In the last chapter of this tetrad, the signs, and symptoms of excess and less purification are explained, then after swabhavoparam vada is discussed. <br/>While explaining the importance of purification therapy, it is mentioned that morbid [[Dosha\|doshas]] evacuated by purification therapies do not recur. Like plants, if morbidities are not uprooted completely, the diseases would recur or relapse almost certainly. If the manifestation of the disease is a transient phase and can remit automatically, then what are the objectives and importance of chikitsa? This query has been raised by scholars. In response to this, in the course of explaining the main objectives and applicability of therapy (chikitsa), Acharya Atreya has described the swabhavoparam vada.<ref name="ref6">Shivadas Sen, Charak. Sutra Sthana, Cha.16 Chikitsaprabhritiya Adhyaya verse 27. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed. Varanasi: Krishnadas Academy;2000.p.97.</ref> <br/>'Dhatu vaishamya' means deviation from the state of equilibrium, either increase or decrease of [[Dhatu\|dhatus]]. Disproportion of the causative factors results in disequilibrium of the [[Dhatu\|dhatus]]. Conversely, the homogeneous causative factors restore the equilibrium state of [[Dhatu\|dhatus]]. However, the destruction of the existing [[Dhatu\|dhatus]] always happens naturally with time. [Cha.Sa. [[Sutra Sthana\|Sutra Sthana]] 16/ 27] <br/>Thus for [[Dhatu\|dhatus]] either, they are in the state of equilibrium or disequilibrium, regardless of any cause for destruction, due to their inherent nature, they destroy. For their destruction, no cause is essential or mandatory. It is also clear that the things that are produced (utpanna dravyas) only get destroyed (Bhava vishesha iti utpattimanto vishesha).<ref name="ref7">Chakrapani, Charak. Viman Sthana, Cha.5 Srotoviman Adhyaya ver.3. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed. Varanasi: Krishnadas Academy; 2000.p.249. </ref> One can say that the padartha (matter) produced will get destroyed in the next moment due to its inherent nature. <br/>Further, Atreya state that there is always a cause for the manifestation [origin of things (''karya [[Dravya\|dravya]]'')], but none exists for their destruction. However, some scholars believe that the absence of causative factors is the very cause of their destruction. The things which are produced will be eradicated in the second moment.<ref name="ref8">Chakrapani, Charak. Sutrasthana, Cha.16 Chikitsaprabhruteeya Adhyaya ver.27. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed. Varanasi: Krishnadas Academy; 2000.p.97. </ref> There is no need for a different cause to the natural form/nature (innate property). Based on the same principle, the destruction of [[Dhatu\|dhatus]] takes place. On the contrary, another group of scholars interprets the same concept in the way that, without a causative factor, it is a cause of destruction. <br/>The concept of kshanikavada (doctrine of momentariness) is accepted by the scholars of [[Ayurveda\|Ayurveda]]. In this context, it is highly pertinent to discuss the role, utility, and importance of chikitsa. Because if the natural resolution (of disorders) is in the very nature of things, then what is the necessity of a qualified physician? Which disequilibrium state of [[Sharira\|body]] elements is harmonized by the physician employing therapy? After all, what does the treatment amount to? And what is its objective? Acharya Atreya essentially addresses these queries since the disequilibrium state of [[Dhatu\|dhatus]] is not stable (after manifestation in the next moment it vanishes). Because time is constantly moving (nityaga), this fleeting monetary nature of [[Kala\|kala]], does not expect any other reason for its destruction. <br/>The cause of the destruction of things is not known either due to complete absence (just like the horn of a rabbit) or to being incompetent to receive knowledge. Even the truth is not known, like a root nail or other things dug in the earth. In the second example, though knowledge exists, it is not visible to the naked eye. But in the case of destruction, the cause is not at all present and expected by that respective thing for its destruction. The phenomenon of destruction is inevitable.<ref name="ref9">Chakrapani, Charak. Sutrasthana, Cha.16 Chikitsaprabhruteeya Adhyaya ver.31-33. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed.Varanasi: Krishnadas Academy; 2000.p.98. </ref> There is no cause for its inhibition, nor is there any other action. <br/>Three factors are discussed in the explanation of destruction.		<p style='text-align:justify;'>Most philosophical schools talk about creation. And further interrogate the cause of the creation, the universe. [[Ayurveda\|Ayurveda]] deals with the biological processes, predominantly concerning the human [[Sharira\|body]]. This may be why Charak's treatise discusses the destruction and its place and utility for physicians. <br/>In the context of the theory of natural destruction, the sequential order of the tetrad suggests the logical progression in the clinical training of [[Ayurveda\|Ayurveda]] scholars: from a foundational course in therapeutics to more specialized procedures, including purification therapies.  Kalpana chatushka tetrad describes the planning of purification therapies. It addresses all the aspects regarding the use of medicines for purification purposes. In the last chapter of this tetrad, the signs, and symptoms of excess and less purification are explained, then after swabhavoparam vada is discussed. <br/>While explaining the importance of purification therapy, it is mentioned that morbid [[Dosha\|doshas]] evacuated by purification therapies do not recur. Like plants, if morbidities are not uprooted completely, the diseases would recur or relapse almost certainly. If the manifestation of the disease is a transient phase and can remit automatically, then what are the objectives and importance of chikitsa? This query has been raised by scholars. In response to this, in the course of explaining the main objectives and applicability of therapy (chikitsa), Acharya Atreya has described the swabhavoparam vada.<ref name="ref6">Shivadas Sen, Charak. Sutra Sthana, Cha.16 Chikitsaprabhritiya Adhyaya verse 27. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed. Varanasi: Krishnadas Academy;2000.p.97.</ref> <br/>'Dhatu vaishamya' means deviation from the state of equilibrium, either increase or decrease of [[Dhatu\|dhatus]]. Disproportion of the causative factors results in disequilibrium of the [[Dhatu\|dhatus]]. Conversely, the homogeneous causative factors restore the equilibrium state of [[Dhatu\|dhatus]]. However, the destruction of the existing [[Dhatu\|dhatus]] always happens naturally with time. [Cha.Sa. [[Sutra Sthana\|Sutra Sthana]] 16/ 27] <br/>Thus for [[Dhatu\|dhatus]] either, they are in the state of equilibrium or disequilibrium, regardless of any cause for destruction, due to their inherent nature, they destroy. For their destruction, no cause is essential or mandatory. It is also clear that the things that are produced (utpanna dravyas) only get destroyed (Bhava vishesha iti utpattimanto vishesha).<ref name="ref7">Chakrapani, Charak. Viman Sthana, Cha.5 Srotoviman Adhyaya ver.3. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed. Varanasi: Krishnadas Academy; 2000.p.249. </ref> One can say that the padartha (matter) produced will get destroyed in the next moment due to its inherent nature. <br/>Further, Atreya state that there is always a cause for the manifestation [origin of things (''karya [[Dravya\|dravya]]'')], but none exists for their destruction. However, some scholars believe that the absence of causative factors is the very cause of their destruction. The things which are produced will be eradicated in the second moment.<ref name="ref8">Chakrapani, Charak. Sutrasthana, Cha.16 Chikitsaprabhruteeya Adhyaya ver.27. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed. Varanasi: Krishnadas Academy; 2000.p.97. </ref> There is no need for a different cause to the natural form/nature (innate property). Based on the same principle, the destruction of [[Dhatu\|dhatus]] takes place. On the contrary, another group of scholars interprets the same concept in the way that, without a causative factor, it is a cause of destruction. <br/>The concept of kshanikavada (doctrine of momentariness) is accepted by the scholars of [[Ayurveda\|Ayurveda]]. In this context, it is highly pertinent to discuss the role, utility, and importance of chikitsa. Because if the natural resolution (of disorders) is in the very nature of things, then what is the necessity of a qualified physician? Which disequilibrium state of [[Sharira\|body]] elements is harmonized by the physician employing therapy? After all, what does the treatment amount to? And what is its objective? Acharya Atreya essentially addresses these queries since the disequilibrium state of [[Dhatu\|dhatus]] is not stable (after manifestation in the next moment it vanishes). Because time is constantly moving (nityaga), this fleeting monetary nature of [[Kala\|kala]], does not expect any other reason for its destruction. <br/>The cause of the destruction of things is not known either due to complete absence (just like the horn of a rabbit) or to being incompetent to receive knowledge. Even the truth is not known, like a root nail or other things dug in the earth. In the second example, though knowledge exists, it is not visible to the naked eye. But in the case of destruction, the cause is not at all present and expected by that respective thing for its destruction. The phenomenon of destruction is inevitable.<ref name="ref9">Chakrapani, Charak. Sutrasthana, Cha.16 Chikitsaprabhruteeya Adhyaya ver.31-33. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed.Varanasi: Krishnadas Academy; 2000.p.98. </ref> There is no cause for its inhibition, nor is there any other action. <br/>Three factors are discussed in the explanation of destruction.
	# Destruction without cause		# Destruction without cause

Agnivesha at 11:30, 2 March 2023

2023-03-02T11:30:38Z

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Agnivesha at 14:15, 23 February 2023

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Agnivesha at 14:09, 23 February 2023

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Agnivesha at 13:51, 23 February 2023

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Agnivesha at 13:39, 23 February 2023

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Agnivesha at 13:25, 23 February 2023

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Agnivesha at 13:09, 23 February 2023

2023-02-23T13:09:48Z

← Older revision		Revision as of 13:09, 23 February 2023
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	https://www.carakasamhitaonline.com/index.php?title=Naveganadharaniya_Adhyaya&oldid=41538. Accessed October 26, 2022. </ref> </p>		https://www.carakasamhitaonline.com/index.php?title=Naveganadharaniya_Adhyaya&oldid=41538. Accessed October 26, 2022. </ref> </p>

			== Karmaja vyadhi (diseases due to deeds in a previous life) ==
			<p style='text-align:justify;'>This is a group of diseases caused by the sinful acts of the previous life. The causative factors for this category of diseases are not at all traceable. The diseases caused by providence (actions of past life) will be relieved only after the effect of such actions, comes to an end (decay of karma).<ref name="ref41">Vagbhata. Sutra Sthana, Cha.12 Doshabhedeey Adhyaya verse 58-59. In: Harishastri Paradkar Vaidya, Editors. Ashtanga Hridayam. 1st ed. Varanasi: Krishnadas Academy;2000.p.204. </ref> The theory of natural destruction appropriately explains the rationale behind this concept. </p>

			== Application in langhana chikitsa and upawasa (reduction therapies and fasting) ==
			<p style='text-align:justify;'>Fasting is one of the ten methods of langhana therapy.<ref name="ref42">Murthy K.N., Deole Y. S.. Langhanabrimhaniya Adhyaya verse18. In: Dwivedi R.B., Deole Y.S., Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020.
			https://www.carakasamhitaonline.com/mediawiki1.32.1/index.php?title=Langhanabrimhaniya_Adhyaya&oldid = 41152. Accessed October 26, 2022. </ref> Fasting includes complete abstinence from food. There is extensive empirical and observational evidence that medically supervised fasting is efficacious in treating many disorders. It prevents most chronic degenerative and chronic inflammatory diseases. Michalsen A. mentioned potential health-promoting effects of fasting like fasting-induced neuroendocrine activation and hermetic stress response, increased production of neurotrophic factors, reduced mitochondrial oxidative stress, general decrease of signals associated with aging, and promotion of autophagy.<ref name="ref43">Michalsen, A., & Li, C. (2013). Fasting therapy for treating and preventing disease - current state of evidence. Forschende Komplementarmedizin (2006), 20(6), 444–453. https://doi.org/10.1159/000357765 </ref><ref name="ref44">Wilhelmi de Toledo F, Buchinger A, Burggrabe H, et al. Fasting therapy - an expert panel update of the 2002 consensus guidelines. Forsch Komplementmed. 2013;20(6):434-443. doi:10.1159/000357602https://doi.org/10.1159/000357602 </ref> <br/>Fasting is a powerful approach to ignite digestion, which removes accumulated toxins in the body. Aam (metabolic toxins) is considered an underlying driver of all illnesses. Fasting destroys many metabolic toxins, removes the obstruction of the srotasa, and ignites the agni (digestive capacity). This process helps to combat illness.<ref name="ref45">Gaikwad S, Gaikwad P, Saxena V. Principles of Fasting in Ayurveda. International Journal of Science Environment and Technology (2017), 6 (1), 787-792 </ref> Fasting therapy works on the fundamentals of swabhavoparama vada. In the absence of cause (unwholesome food), the future manifestation of vishama dhatus is prohibited by abstaining from food intake. The destruction of previously formed aam and vishama dhatu takes place naturally. </p>

			== Application in the cause of diseases ==
			<p style='text-align:justify;'>The effect of incompatible food is neutralized if taken in a small amount or occasionally.<ref name="ref46">Dubey S.D., Singh A.N., Singh A., Deole Y. S.. Atreyabhadrakapyiya Adhyaya ver.106. In: Sirdeshpande M.K., Deole Y.S., Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020.
			https://www.carakasamhitaonline.com/index.php?title=Atreyabhadrakapyiya_Adhyaya&oldid=41156. Accessed October 27, 2022. </ref> The equilibrium is disturbed, and diseases are formed only after regular exposure to unwholesome dravya. If unwholesome dravya are consumed occasionally or in very less amounts, it will not result in the manifestation of vishama dhatus. It stresses the importance of maintaining the continuum in manifesting the conditions viz. sama dhatu and vishama dhatu. Continuous practice plays a pivotal role. <br/>The doctrine of causation (karya-karana siddhanta) has a vital role in the philosophical foundation. The cause-effect theory is accepted by all philosophical schools, including Ayurveda, with different viewpoints. But all stressed the importance of the material cause rather than (as is western philosophy) the efficient cause.<ref name="ref47">Apu Sutradhar. Causation in Indian Philosophy. IOSR Journal of Humanities And Social Science 2018 Sept; 23(9) Ver.3: 35-39. DOI: 10.9790/0837-2309033539. https://www.iosrjournals.org/iosr-jhss/papers/Vol.%2023%20Issue9/Version-3/F2309033539.pdf . </ref> This relationship is established despite other principal theories regarding the cause-and-effect relation. And hence for every manifestation, a specific cause is essential. The same is applicable to the continuation of human health. Dhatu vaishamya (disequilibrium state of dhatu) is an effect of exposure to vishama hetu (unwholesome regimens) and, conversely applies to sama dhatus. The things which manifest will undergo destruction due to their inherent nature. There is no need for a separate cause for their destruction. <br/>Swabhavoparama vada explains the importance of intervention and continuous practices of good diet and lifestyle to preserve health and manage diseases. </p>

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Agnivesha at 13:02, 23 February 2023

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 |title=Swabhavoparama vada – Theory of innate destruction
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 <p style='text-align:justify;'>The term 'Swabhav' means prakriti or the nature of the substance, and the term 'Uparama' means destruction. The word 'Swabhavoparama' stands for natural destruction or self-destruction. The theory of natural destruction or process of self-healing is termed 'Swabhavoparam-Vada.<ref name="ref1">Dhaaniya A, Varsakiya J., Singh NR. Principle of Swabhawoparmwad- Scientific Description Related To Human Body: A Crucial Study. International Ayurvedic Medical Journal (online) 2019 (cited August, 2019); 7: 1334-1338. Available from: http://www.iamj.in/posts/images/upload/1334_1338.pdf. </ref>  Birth, growth, and senescence, which ultimately lead to death, are inevitable. This physiological event is going on at every moment of our life. Nobody can get rid of this unavoidable process. Destruction is a passive phenomenon as kala (time) moves continuously, passes away, and is irreversible.</p>
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 # Every manifestation needs cause (cause-effect relationship- karya-karana siddhant)
 # All the things in this universe are momentary (momentariness-kshanika vada) </p>
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