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Swabhavoparam vada (view source)

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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.

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The term 'Swabhav' means [[Prakriti|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 [[Ayu|life]]. Nobody can get rid of this unavoidable process. Destruction is a passive phenomenon as [[Kala|kala (time)]] moves continuously, passes away, and is irreversible.

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== Etymology and derivation ==

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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> 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> Vada means discussion. Thus the word 'swabhavoparama vada' means discussion on the theory of innate or natural destruction. Destruction of any object's nature, qualities, or form is known as Swabhavoparam vada~~.iv Swabhavoparam vada forms the basis for managing causative factors (hetuviparita chikitsa)~~. <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>

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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> 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> Vada means discussion. Thus the word 'swabhavoparama vada' means discussion on the theory of innate or natural destruction. 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).

== Elucidating the concept of swabhavoparama vada theorized in 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> ==

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Most philosophical schools talk about creation. And further interrogate the cause of the creation, the universe. Ayurveda deals with the biological processes, predominantly concerning the human body. This may be why Charak's treatise discusses the destruction and its place and utility for physicians. 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 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. While explaining the importance of purification therapy, it is mentioned that morbid 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> 'Dhatu vaishamya' means deviation from the state of equilibrium, either increase or decrease of dhatus. Disproportion of the causative factors results in disequilibrium of the dhatus. Conversely, the homogeneous causative factors restore the equilibrium state of dhatus. However, the destruction of the existing dhatus always happens naturally with time. [Cha.Sa. Sutra Sthana 16/ 27] Thus for 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. Further, Atreya state that there is always a cause for the manifestation [origin of things (''karya 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 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. The concept of kshanikavada (doctrine of momentariness) is accepted by the scholars of 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 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 dhatus is not stable (after manifestation in the next moment it vanishes). Because time is constantly moving (nityaga), this fleeting monetary nature of kala, does not expect any other reason for its destruction. 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. Three factors are discussed in the explanation of destruction.

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Most philosophical schools talk about creation. And further interrogate the cause of the creation, the universe. Ayurveda deals with the biological processes, predominantly concerning the human body. This may be why Charak's treatise discusses the destruction and its place and utility for physicians. 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 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. While explaining the importance of purification therapy, it is mentioned that morbid 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> 'Dhatu vaishamya' means deviation from the state of equilibrium, either increase or decrease of dhatus. Disproportion of the causative factors results in disequilibrium of the dhatus. Conversely, the homogeneous causative factors restore the equilibrium state of dhatus. However, the destruction of the existing dhatus always happens naturally with time. [Cha.Sa. Sutra Sthana 16/ 27] Thus for 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. Further, Atreya state that there is always a cause for the manifestation [origin of things (''karya 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 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. The concept of kshanikavada (doctrine of momentariness) is accepted by the scholars of 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 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 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. 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. Three factors are discussed in the explanation of destruction.

# Destruction without cause

# Momentary/fleeting nature of things

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== The theory of dependent origination (Pratityasamutpada) ==

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Pratityasamutpada explains the principle of causality, which is congenial to Buddha's philosophy. Pratitya means after reaching (prapya) or depending on (apekshya). Sama means right, and Utpada means arising. Everything arises in dependence upon multiple causes and conditions; nothing exists as a singular, independent entity. All existence is impermanent. It means becoming. All becoming is subject to the law of causation. The law of causation is the production of an effect out of a complement of causes and conditions. When the causes and conditions disappear, the effect appears. The effect emerges from the destruction of causes and conditions. Causes and conditions are co-related. An effect cannot happen without any cause and conditions. The cause of an effect vanishes, then the effect emerges. The cause cannot exist in effect. But the cause is always prior to the effect. The effect arises from an aggregate of causes and conditions.<ref name="ref15">"Pratityasamutpada." Encyclopedia of Buddhism, . 20 Oct 2022, 17:22 UTC. 14 Feb 2023, 09:58 <https://encyclopediaofbuddhism.org/index.php?title=Pratityasamutpada&oldid=67064>. </ref>,<ref name="ref16">Geshe Lhundub Sopa.The Special Theory of Pratityasamutpada: The Cycle of Dependent Origination. The Journal of The International Association of Buddhist Studies.1986; 9 (1):105. </ref> The principle of dependent origination is closely related to the four noble truths. The doctrine of pratityasamutpada (dependent origination) is the foundation of the Buddha's teachings. The theory of karma is based on this, an implication of the law of causation. The approach of momentariness (kshanika vada) is also a corollary of pratityasamutpad (dependent origination). "Because things depend on their causes and conditions, because things are relative, dependent, conditional, and finite, they must be momentary. That which arises, that which is born, and that which is produced must necessarily be subject to death and destruction. And that which is subject to death and destruction is not permanent. And that which is not permanent is momentary".<ref name="ref17">Nand Kumar Misra.The Doctrine of Pratityasamutpada.(Buddhist Philosophy lecture-2, Jiwaji University, Gwalior) - http://www.jiwaji.edu/pdf/ecourse/aihc/Buddhist%20Philosophy.pdf </ref> Further, this theory states that everything which is produced destroys naturally.<ref name="ref18">Madhava Acharya. Sarva-Darshan-Sangraha. Chapter 2; Bauddha Darshan. Translated from Sanskrit by Uday Narain Sinha & Govind Suri.6th ed. Mumbai: Shri Krishnadas Academy;1982.Page17 https://archive.org/details/in.ernet.dli.2015.444543/page/n78/mode/1up?view=theater </ref> Everything arises from and ends in asat. The matter is created in the first moment, exists in the second moment, and undergoes destruction in the third moment. Hence all the things are temporary.<ref name="ref19">Westerhoff, Jan, The Golden Age of Indian Buddhist Philosophy, Oxford University Press, 2018, p. 75. </ref> According to Buddha’s philosophy, the soul (atma) is not an independent dravya. The soul that exists in this moment does not live the next moment. Another new soul is born out. Like the present time (kala) vanishes, it has no relation with the past and future. Each present moment 'does not possess any temporal thickness'.  Knowledge is like a river, which flows always. The old water flows away, and the new water again enters into the flow even though the river is only called by the old name. In the same way, even though the former object is destroyed and a new object is produced, it is perceived that the present object is the same as the former object. This is because, in every second moment, the same object identical to the former object is produced. This process goes on incessantly. All the things in the universe were created by their own causes. The matter is perishable by nature.<ref name="ref20">Madhava Acharya. Sarva-Darshan-Sangraha. Chapter 2; Bauddha Darshan. Translated from Sanskrit by Uday Narain Sinha & Govind Suri.6th ed. Mumbai: Shri Krishnadas Academy;1982.Page 47-52. https://archive.org/details/in.ernet.dli.2015.444543/page/n1/mode/1up </ref> The cause of the destruction of concern is their caste i.e. origin or nature. That is, the matter arises by nature in such a way that it must be destroyed in the second moment. Transience (kshanikata) of matter is inherent. The matter is getting destroyed every moment, and, in its place, new similar substances are being generated immediately. The lamp's flame is destroyed every moment, and in its place in the second moment, a new lamp like that of the previous lamp is born. Though the matter is momentary, by continuous analogous transformations that occur every second, we assume that it is the same substance. Modern interpreters often illustrate the point with the example of the apparent motion on a movie screen being caused by a quick succession of stills. This is said to be the case with the many entities that appear to make up the continuous self.<ref name="ref21">Gold, Jonathan C., "Vasubandhu", The Stanford Encyclopedia of Philosophy (Winter 2022 Edition), Edward N. Zalta & Uri Nodelman (eds.), URL = <https://plato.stanford.edu/archives/win2022/entries/vasubandhu/> </ref> Thus whatever is true in the world is momentary. Therefore, all sacraments (sanskar) are momentary. It is rightly said. In the post-knowledge arising out of prior knowledge, power is obtained from past knowledge through a succession of the moment . All conditioned phenomena are subject to change and decay and are, therefore, impermanent. (Dhammapada Verses 277) All things are impermanent, was the doctrine preached by the Buddha. Anitya is inherent in all component things. As a matter of the reality of the momentariness, which follows from the principle of dependent origination. Whatever is born will also be declined, and whatever may be declined cannot be considered permanent. That is why everything is momentary. Therefore, the doctrine of momentariness goes further than the principle of the theory of impermanence. It not only means that everything is impermanent but according to this, everything exists only for a moment.<ref name="ref22">Pisit Maneewong ; A Study of Momentariness Doctrine (Kṣaṇabhaṅguravāda) in Sautrāntika; subject-REL 645 (Indian Buddhism); paper submitted on december7. 2015; University of the West; https://www.academia.edu/19569389/A_Study_of_Momentariness_Doctrine_K%E1%B9%A3a%E1%B9%87abha%E1%B9%85gurav%C4%81da_in_Sautr%C4%81ntika </ref> Vasubandhu (4th to 5th century CE) was one of the most influential thinkers in the Indian Buddhist philosophical tradition. Vasubandhu believed in the doctrine of universal momentariness. He opined that all things in the world of ordinary beings were subject to causes and conditions and, therefore, impermanent. Vasubandhu in his work discussed the impossibility of change coupled with the doctrine of impermanence, to establish momentariness. If things have it as part of their nature to self-destruct, they must do so immediately upon coming into being. It can never become so if they do not have it as part of their nature.<ref name="ref23">Abhidharmakośabhāṣyam of Vasubandhu. In: Pradhan, Prahlad, Editor. Abhidharmakośabhāṣyam. 1st ed. Patna: K. P. Jayaswal Research Institute; 1975. </ref><ref name="ref24">Gold, Jonathan C., "Vasubandhu", The Stanford Encyclopedia of Philosophy (Spring 2021 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/spr2021/entries/vasubandhu </ref> Thus, the doctrine of momentariness evolved from the fundamental theory of impermanence, the doctrine of dependent origination, and the law of causation. All these theories form the basis for the construction of swabhavoparama vada. Being a medical health care system, the prime objective of Ayurveda is to maintain the equilibrium state of dhatus and not to achieve enlightenment, or nirvana. Ayurveda has the impact of various ancient schools of Indian philosophical teachings on its foundational structure. Thus, Acharya Atreya establishes the importance of treatment by constructing the theory of swabhavoparama vada. This help to build and nurture the fundamentals of Ayurveda. Thus, all beings have a cause for their creation, but they have no reason for their destruction. The annihilation or destruction of beings is a natural phenomenon. All the things are produced in the first moment due to certain causative factors. Still, they perish naturally in the very second moment without expecting any cause or causative factor. Swabhava is the cause behind destruction. Thus, the disturbance in the state of equilibrium of dhatus by certain causative factors will be momentary. Automatically it will be destructed in the next moment without the help of any therapeutic intervention. So, any deviation from the state of equilibrium of the dhatus be treated as a momentary one. The view of the doctrine mentioned above of continual decay of things (kshanikavada) is being acknowledged to construct the role and utility of the treatment. Although the imbalance of dhatus is destroyed transiently, the role of chikitsa is admitted necessary to produce homogeneous dhatus. Thus, based on the theory of causation, the role of treatment could be established to disrupt the disequilibrium and restore and maintain the continuum of sama dhatu. Thus swabhavoparama vada is built on the three basic philosophical doctrines viz.

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Pratityasamutpada explains the principle of causality, which is congenial to Buddha's philosophy. Pratitya means after reaching (prapya) or depending on (apekshya). Sama means right, and Utpada means arising. Everything arises in dependence upon multiple causes and conditions; nothing exists as a singular, independent entity. All existence is impermanent. It means becoming. All becoming is subject to the law of causation. The law of causation is the production of an effect out of a complement of causes and conditions. When the causes and conditions disappear, the effect appears. The effect emerges from the destruction of causes and conditions. Causes and conditions are co-related. An effect cannot happen without any cause and conditions. The cause of an effect vanishes, then the effect emerges. The cause cannot exist in effect. But the cause is always prior to the effect. The effect arises from an aggregate of causes and conditions.<ref name="ref15">"Pratityasamutpada." Encyclopedia of Buddhism, . 20 Oct 2022, 17:22 UTC. 14 Feb 2023, 09:58 <https://encyclopediaofbuddhism.org/index.php?title=Pratityasamutpada&oldid=67064>. </ref>,<ref name="ref16">Geshe Lhundub Sopa.The Special Theory of Pratityasamutpada: The Cycle of Dependent Origination. The Journal of The International Association of Buddhist Studies.1986; 9 (1):105. </ref> The principle of dependent origination is closely related to the four noble truths. The doctrine of pratityasamutpada (dependent origination) is the foundation of the Buddha's teachings. The theory of karma is based on this, an implication of the law of causation. The approach of momentariness (kshanika vada) is also a corollary of pratityasamutpad (dependent origination). "Because things depend on their causes and conditions, because things are relative, dependent, conditional, and finite, they must be momentary. That which arises, that which is born, and that which is produced must necessarily be subject to death and destruction. And that which is subject to death and destruction is not permanent. And that which is not permanent is momentary".<ref name="ref17">Nand Kumar Misra.The Doctrine of Pratityasamutpada.(Buddhist Philosophy lecture-2, Jiwaji University, Gwalior) - http://www.jiwaji.edu/pdf/ecourse/aihc/Buddhist%20Philosophy.pdf </ref> Further, this theory states that everything which is produced destroys naturally.<ref name="ref18">Madhava Acharya. Sarva-Darshan-Sangraha. Chapter 2; Bauddha Darshan. Translated from Sanskrit by Uday Narain Sinha & Govind Suri.6th ed. Mumbai: Shri Krishnadas Academy;1982.Page17 https://archive.org/details/in.ernet.dli.2015.444543/page/n78/mode/1up?view=theater </ref> Everything arises from and ends in asat. The matter is created in the first moment, exists in the second moment, and undergoes destruction in the third moment. Hence all the things are temporary.<ref name="ref19">Westerhoff, Jan, The Golden Age of Indian Buddhist Philosophy, Oxford University Press, 2018, p. 75. </ref> According to Buddha’s philosophy, the soul (atma) is not an independent dravya. The soul that exists in this moment does not live the next moment. Another new soul is born out. Like the present [[Kala|time (kala)]] vanishes, it has no relation with the past and future. Each present moment 'does not possess any temporal thickness'.  Knowledge is like a river, which flows always. The old water flows away, and the new water again enters into the flow even though the river is only called by the old name. In the same way, even though the former object is destroyed and a new object is produced, it is perceived that the present object is the same as the former object. This is because, in every second moment, the same object identical to the former object is produced. This process goes on incessantly. All the things in the universe were created by their own causes. The matter is perishable by nature.<ref name="ref20">Madhava Acharya. Sarva-Darshan-Sangraha. Chapter 2; Bauddha Darshan. Translated from Sanskrit by Uday Narain Sinha & Govind Suri.6th ed. Mumbai: Shri Krishnadas Academy;1982.Page 47-52. https://archive.org/details/in.ernet.dli.2015.444543/page/n1/mode/1up </ref> The cause of the destruction of concern is their caste i.e. origin or nature. That is, the matter arises by nature in such a way that it must be destroyed in the second moment. Transience (kshanikata) of matter is inherent. The matter is getting destroyed every moment, and, in its place, new similar substances are being generated immediately. The lamp's flame is destroyed every moment, and in its place in the second moment, a new lamp like that of the previous lamp is born. Though the matter is momentary, by continuous analogous transformations that occur every second, we assume that it is the same substance. Modern interpreters often illustrate the point with the example of the apparent motion on a movie screen being caused by a quick succession of stills. This is said to be the case with the many entities that appear to make up the continuous self.<ref name="ref21">Gold, Jonathan C., "Vasubandhu", The Stanford Encyclopedia of Philosophy (Winter 2022 Edition), Edward N. Zalta & Uri Nodelman (eds.), URL = <https://plato.stanford.edu/archives/win2022/entries/vasubandhu/> </ref> Thus whatever is true in the world is momentary. Therefore, all sacraments (sanskar) are momentary. It is rightly said. In the post-knowledge arising out of prior knowledge, power is obtained from past knowledge through a succession of the moment . All conditioned phenomena are subject to change and decay and are, therefore, impermanent. (Dhammapada Verses 277) All things are impermanent, was the doctrine preached by the Buddha. Anitya is inherent in all component things. As a matter of the reality of the momentariness, which follows from the principle of dependent origination. Whatever is born will also be declined, and whatever may be declined cannot be considered permanent. That is why everything is momentary. Therefore, the doctrine of momentariness goes further than the principle of the theory of impermanence. It not only means that everything is impermanent but according to this, everything exists only for a moment.<ref name="ref22">Pisit Maneewong ; A Study of Momentariness Doctrine (Kṣaṇabhaṅguravāda) in Sautrāntika; subject-REL 645 (Indian Buddhism); paper submitted on december7. 2015; University of the West; https://www.academia.edu/19569389/A_Study_of_Momentariness_Doctrine_K%E1%B9%A3a%E1%B9%87abha%E1%B9%85gurav%C4%81da_in_Sautr%C4%81ntika </ref> Vasubandhu (4th to 5th century CE) was one of the most influential thinkers in the Indian Buddhist philosophical tradition. Vasubandhu believed in the doctrine of universal momentariness. He opined that all things in the world of ordinary beings were subject to causes and conditions and, therefore, impermanent. Vasubandhu in his work discussed the impossibility of change coupled with the doctrine of impermanence, to establish momentariness. If things have it as part of their nature to self-destruct, they must do so immediately upon coming into being. It can never become so if they do not have it as part of their nature.<ref name="ref23">Abhidharmakośabhāṣyam of Vasubandhu. In: Pradhan, Prahlad, Editor. Abhidharmakośabhāṣyam. 1st ed. Patna: K. P. Jayaswal Research Institute; 1975. </ref><ref name="ref24">Gold, Jonathan C., "Vasubandhu", The Stanford Encyclopedia of Philosophy (Spring 2021 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/spr2021/entries/vasubandhu </ref> Thus, the doctrine of momentariness evolved from the fundamental theory of impermanence, the doctrine of dependent origination, and the law of causation. All these theories form the basis for the construction of swabhavoparama vada. Being a medical health care system, the prime objective of Ayurveda is to maintain the equilibrium state of dhatus and not to achieve enlightenment, or nirvana. Ayurveda has the impact of various ancient schools of Indian philosophical teachings on its foundational structure. Thus, Acharya Atreya establishes the importance of treatment by constructing the theory of swabhavoparama vada. This help to build and nurture the fundamentals of Ayurveda. Thus, all beings have a cause for their creation, but they have no reason for their destruction. The annihilation or destruction of beings is a natural phenomenon. All the things are produced in the first moment due to certain causative factors. Still, they perish naturally in the very second moment without expecting any cause or causative factor. Swabhava is the cause behind destruction. Thus, the disturbance in the state of equilibrium of dhatus by certain causative factors will be momentary. Automatically it will be destructed in the next moment without the help of any therapeutic intervention. So, any deviation from the state of equilibrium of the dhatus be treated as a momentary one. The view of the doctrine mentioned above of continual decay of things (kshanikavada) is being acknowledged to construct the role and utility of the treatment. Although the imbalance of dhatus is destroyed transiently, the role of chikitsa is admitted necessary to produce homogeneous dhatus. Thus, based on the theory of causation, the role of treatment could be established to disrupt the disequilibrium and restore and maintain the continuum of sama dhatu. Thus swabhavoparama vada is built on the three basic philosophical doctrines viz.

# Swabhava (nature) is the cause of the destruction of all things (swabhava-vada)

# Every manifestation needs cause (cause-effect relationship- karya-karana siddhant)

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== Contemporary approach ==

=== Apoptosis : ===

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In a multicellular organism, the cells are highly organized and regulated too. If cells are no longer needed, they are removed through a tightly regulated cell destruction process. This process is called programmed cell death or apoptosis. Apoptosis (from a Greek word) meaning "falling off," as leaves from a tree. Apoptosis typically happens in cells that have been around in the body long enough to be worn out, so they need to make way for nice, new young cells. Programmed cell death, including apoptosis is required for normal cell turnover and tissue homeostasis.<ref name="ref25">Genetic glossary of National Human Genome Research Institute; Cell Biology; Apoptosis 11; updated on 17th Oct 2022. https://www.genome.gov/genetics-glossary/apoptosis </ref> In apoptosis a suicide' program is activated within the cell, leading to fragmentation of the DNA, shrinkage of the cytoplasm, membrane changes, and cell death without lysis or damage to neighboring cells. This process shows alteration on the cell surface. This acts as an indicator. In response to this, it was phagocytosed by either a neighboring cell or a macrophage. They can also kill themselves when damaged or stressed by triggering procaspase aggregation and activation from within the cell. Apoptosis is mediated by proteolytic enzymes called caspases, which activate cell death by cleaving specific proteins in the cytoplasm and nucleus.<ref name="ref26">Alberts B, Johnson A, Lewis J, et al. Molecular Biology of the Cell. 4th edition. New York: Garland Science; 2002. Programmed Cell Death (Apoptosis) Available from: https://www.ncbi.nlm.nih.gov/books/NBK26873/ </ref> Apoptosis, can be activated in physiological or pathological conditions and free the organism from undesired cells. Cell proliferation and physiological cell death are highly coordinated and tightly controlled during normal development. Apoptosis takes part in several processes during embryonic development. It is now apparent that cell death and cell death-like processes are likewise major aspects of gametogenesis, organogenesis, tissue turnover, etc.<ref name="ref27">Zakeri Z and Lockshin RA . Cell Death: Defining and Misshaping Mammalian Embryos in: Xiao-Ming Yin, Zheng Dong, Editors. Essentials of Apoptosis- A Guide for Basic and Clinical Research. 2nd edition. Humana Press, a part of Springer Science Business Media, LLC ; 2009.pp 409-423. </ref> In developing vertebrate nervous systems, for example, up to half or more of the nerve cells normally die soon after they are formed. In a healthy adult human, billions of cells die in the bone marrow and intestine every hour. In adult tissues, cell death exactly balances cell division. If this were not so, the tissue would grow or shrink. During the metamorphosis of a tadpole into a frog, since tail is not required, the cells in the tail undergoes apoptosis. Thus, we can say that the regulation of cell death is as necessary as the regulation of cell life to maintain a healthy individual.<ref name="ref28">Mondello, C., & Scovassi, A. I. (2010). Apoptosis: a way to maintain healthy individuals. Sub-cellular biochemistry, 50, 307–323. https://doi.org/10.1007/978-90-481-3471-7_16 </ref> In the context of the human body, apoptosis can be based on the theory of swabhavoparama vada.1 Both of these physiological processes converge to the point of `self-destruction'. Apoptosis is a highly regulated and controlled process that confers advantages during an organism's lifecycle. Homeostasis is necessary to maintain health, but the natural death of every living object is inevitable. So, the cells adopt the mechanism of programmed cell death. In adulthood, about 10 billion cells die every day to keep balance with the number of new cells arising from the body's stem cell populations. This normal homeostasis is not just a passive process but is regulated through apoptosis.<ref name="ref29">Renehan AG, Booth C, Potten CS. What is apoptosis, and why is it important? BMJ. 2001 Jun 23;322(7301):1536-8. doi: 10.1136/bmj.322.7301.1536. PMID: 11420279; PMCID: PMC1120576. </ref>

+

In a multicellular organism, the cells are highly organized and regulated too. If cells are no longer needed, they are removed through a tightly regulated cell destruction process. This process is called programmed cell death or apoptosis. Apoptosis (from a Greek word) meaning "falling off," as leaves from a tree. Apoptosis typically happens in cells that have been around in the body long enough to be worn out, so they need to make way for nice, new young cells. Programmed cell death, including apoptosis is required for normal cell turnover and tissue homeostasis.<ref name="ref25">Genetic glossary of National Human Genome Research Institute; Cell Biology; Apoptosis 11; updated on 17th Oct 2022. https://www.genome.gov/genetics-glossary/apoptosis </ref> In apoptosis a suicide' program is activated within the cell, leading to fragmentation of the DNA, shrinkage of the cytoplasm, membrane changes, and cell death without lysis or damage to neighboring cells. This process shows alteration on the cell surface. This acts as an indicator. In response to this, it was phagocytosed by either a neighboring cell or a macrophage. They can also kill themselves when damaged or stressed by triggering procaspase aggregation and activation from within the cell. Apoptosis is mediated by proteolytic enzymes called caspases, which activate cell death by cleaving specific proteins in the cytoplasm and nucleus.<ref name="ref26">Alberts B, Johnson A, Lewis J, et al. Molecular Biology of the Cell. 4th edition. New York: Garland Science; 2002. Programmed Cell Death (Apoptosis) Available from: https://www.ncbi.nlm.nih.gov/books/NBK26873/ </ref> Apoptosis, can be activated in physiological or pathological conditions and free the organism from undesired cells. Cell proliferation and physiological cell death are highly coordinated and tightly controlled during normal development. Apoptosis takes part in several processes during embryonic development. It is now apparent that cell death and cell death-like processes are likewise major aspects of gametogenesis, organogenesis, tissue turnover, etc.<ref name="ref27">Zakeri Z and Lockshin RA . Cell Death: Defining and Misshaping Mammalian Embryos in: Xiao-Ming Yin, Zheng Dong, Editors. Essentials of Apoptosis- A Guide for Basic and Clinical Research. 2nd edition. Humana Press, a part of Springer Science Business Media, LLC ; 2009.pp 409-423. </ref> In developing vertebrate nervous systems, for example, up to half or more of the nerve cells normally die soon after they are formed. In a healthy adult human, billions of cells die in the bone marrow and intestine every hour. In adult tissues, cell death exactly balances cell division. If this were not so, the tissue would grow or shrink. During the metamorphosis of a tadpole into a frog, since tail is not required, the cells in the tail undergoes apoptosis. Thus, we can say that the regulation of cell death is as necessary as the regulation of cell [[Ayu|life]] to maintain a healthy individual.<ref name="ref28">Mondello, C., & Scovassi, A. I. (2010). Apoptosis: a way to maintain healthy individuals. Sub-cellular biochemistry, 50, 307–323. https://doi.org/10.1007/978-90-481-3471-7_16 </ref> In the context of the human body, apoptosis can be based on the theory of swabhavoparama vada.1 Both of these physiological processes converge to the point of `self-destruction'. Apoptosis is a highly regulated and controlled process that confers advantages during an organism's lifecycle. Homeostasis is necessary to maintain health, but the natural death of every living object is inevitable. So, the cells adopt the mechanism of programmed cell death. In adulthood, about 10 billion cells die every day to keep balance with the number of new cells arising from the body's stem cell populations. This normal homeostasis is not just a passive process but is regulated through apoptosis.<ref name="ref29">Renehan AG, Booth C, Potten CS. What is apoptosis, and why is it important? BMJ. 2001 Jun 23;322(7301):1536-8. doi: 10.1136/bmj.322.7301.1536. PMID: 11420279; PMCID: PMC1120576. </ref>

=== Autophagy: ===

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== Application in understanding the root cause of pleasure and diseases ==

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In chapter on Purush Vichayya Sharira, the cause of pravritti (utpatti –attachment)) and methods of nivritti (detachment) are discussed. Acharya Atreya stated that<ref name="ref38">Awasthi H.H., Singh R., Deole Y. S.. Purusha Vichaya Sharira Adhyaya ver.8. In: Bhalerao S., Deole Y.S., Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020. https://www.carakasamhitaonline.com/index.php?title=Purusha_Vichaya_Sharira&oldid=41182. Accessed October 27, 2022. </ref> the division of the six elements, the separation, the withdrawal of the living, the restraint of the life force, and that destruction is the nature of the world. Here, it is reiterated that cause is essential for the manifestation of being, but destruction is natural. The source of attachment is ignorance, desire, hatred, and purposeful action. [Cha. Sa. Sharira Sthana 6/5] They are the causes of manifestation. This reminds us of Buddha's philosophy's theory of impermanence and momentariness. Simultaneously, there is an increase and decrease in the dhatus of opposite properties. The natural factors maintain the state of equilibrium. When some factors increase dhatu, the other opposite factors in the body reduce them up to normal level. When properly administered simultaneously, medical therapies bring both the reduced and increased dhatus to their normal states by reducing the increased ones and increasing the diminished ones.

+

In chapter on Purush Vichayya Sharira, the cause of pravritti (utpatti –attachment)) and methods of nivritti (detachment) are discussed. Acharya Atreya stated that<ref name="ref38">Awasthi H.H., Singh R., Deole Y. S.. Purusha Vichaya Sharira Adhyaya ver.8. In: Bhalerao S., Deole Y.S., Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020. https://www.carakasamhitaonline.com/index.php?title=Purusha_Vichaya_Sharira&oldid=41182. Accessed October 27, 2022. </ref> the division of the six elements, the separation, the withdrawal of the living, the restraint of the [[Ayu|life]] force, and that destruction is the nature of the world. Here, it is reiterated that cause is essential for the manifestation of being, but destruction is natural. The source of attachment is ignorance, desire, hatred, and purposeful action. [Cha. Sa. Sharira Sthana 6/5] They are the causes of manifestation. This reminds us of Buddha's philosophy's theory of impermanence and momentariness. Simultaneously, there is an increase and decrease in the dhatus of opposite properties. The natural factors maintain the state of equilibrium. When some factors increase dhatu, the other opposite factors in the body reduce them up to normal level. When properly administered simultaneously, medical therapies bring both the reduced and increased dhatus to their normal states by reducing the increased ones and increasing the diminished ones.

== Application in the preservation of equilibrium status ==

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== Swabhavika vyadhi (naturally occurring diseases) ==

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Swabhava (nature) is a cause behind many specific phenomenon. Death is a natural phenomenon. Naturally occurring diseases due to swabhava (nature) depend on kala (time). Examples are kshudha (hunger), pipasa (thirst), jaravastha (aging), and mrityu (death). Sushruta states that the swabhavik vyadhi (natural diseases) like jara (ageing), mrityu (death) occur without reason as the time (kala) proceeds. Thee are unavoidable. Swabhavoparama vada is the doctrine used to explain the destruction phenomenon.

+

Swabhava (nature) is a cause behind many specific phenomenon. Death is a natural phenomenon. Naturally occurring diseases due to swabhava (nature) depend on [[Kala|kala (time)]]. Examples are kshudha (hunger), pipasa (thirst), jaravastha (aging), and mrityu (death). Sushruta states that the swabhavik vyadhi (natural diseases) like jara (ageing), mrityu (death) occur without reason as the [[Kala|time (kala)]] proceeds. Thee are unavoidable. Swabhavoparama vada is the doctrine used to explain the destruction phenomenon.

== Padamshika krama (sequence to adopt good habits and discard bad habits) ==

Agnivesha

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