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.[1] 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.
| Section/Chapter/topic | Concepts/ Swabhavoparama vada |
|---|---|
| Authors |
Mali Vaishali P. 1, Nawkar Madhumati S. 2 |
| Reviewers |
Kashikar V.A. 3 Basisht G.4, |
| Editor | Deole Y.S.5 |
| Affiliations |
1 Department of Samhita-Siddhanta, Ch. Brahm Prakash Ayurved Charak Sansthan, New Delhi. India 2 Department of Sanskrit Samhita Siddhanta, R. T. Ayurved Mahavidyalaya, Akola, Maharashtra, India 3 Department of Sanskrit Samhita Siddhanta, National Institute of Ayurveda, Jaipur, India 4 Rheumatologist, Orlando, Florida, U.S.A. 5 Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India |
| Correspondence emails |
vaishalipm257@gmail.com, carakasamhita@gmail.com |
| Publisher | Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India |
| Date of publication: | February 22, 2023 |
| DOI | 10.47468/CSNE.2023.e01.s09.129 |
Etymology and derivation
Swabhava means a state of being, natural state or constitution, innate or inherent disposition, nature, impulse, and spontaneity.[2]
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.[3]
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). [4]
Elucidating the concept of swabhavoparama vada theorized in Charak Samhita[5]
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.[6]
'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).[7] 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.[8] 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.ix 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
- The possibility of treating the disequilibrium state of dhatus is not possible because of its momentary nature.
Objectives of therapeutics
References
- ↑ 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.
- ↑ 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.
- ↑ 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
- ↑ 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.
- ↑ 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.
- ↑ 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.
- ↑ 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.
- ↑ Chakrapani, Charak. Sutrasthana, Cha.16 Chikitsaprabhruteeya Adhyaya ver.27. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed. Varanasi: Krishnadas Academy; 2000.p.97.