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== 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|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. 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. 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 [[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 16/ 27] 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. 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 [[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. 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. 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|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. 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. 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 [[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 16/ 27] 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. 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. 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. 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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== Kshanika vada (theory of momentariness) ==

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Vasubandhu explains ~~the etymology of~~  'Kshanika' as below: "An object, which possesses the nature of coming into being and vanishing immediately without any interval, is called kshanika".<ref name="ref12">Sakya M. A Study of Momentariness Doctrine (Kṣaṇabhaṅguravāda) in Sautrāntika. (2020, February-2). In Tibetan Buddhist Encyclopedia. Retrieved 12:57, October 17, 2022 from http://www.tibetanbuddhistencyclopedia.com/en/index.php] </ref> In Buddhism, trisutras i.e. the three characteristics (marks) of existence namely impermanence (anitya), non-self (anatma), and un-satisfactoriness or suffering (dukkha); are among the main teachings of the Buddha. The realization of the truth of these three marks can bring an end to suffering, which is the prime objective of Buddha's teaching. Thus anitya (impermanence) is a central concept of Buddhism. The doctrine of momentariness (kshanika vada) was developed in early Abhidhamma literature as a logical extension of the concept of anitya (Pali, impermanence). Originally, it was present in the Buddha"s teachings in the form of impermanence (Pali, Anicca), later, his disciples developed the concept of momentariness.<ref name="ref13">Jayatilleke, Kulatissa Nanda. Early Buddhist theory of knowledge. London: G. Allen & Unwin, 1963. p.52 </ref> The Sautrantika Buddhas are supposed to be the chief exponent of the theory of momentariness. In all four philosophical schools of Buddha, the concept of impermanence appeared in the form of momentariness.<ref name="ref14">Maneewong P. A Study of Momentariness Doctrine (Kṣaṇabhaṅguravāda) in Sautrāntika (Indian Buddhism); paper submitted on December 7. 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> Change is inherent in all phenomenal existence. As we affix the permanent label on something, it undergoes a metamorphosis. This was propounded by Buddhist philosophy. Any matter in this universe is momentary. It tells about the uncertain and unstable nature of things in this universe which undergo continuous transformation and destruction.

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Vasubandhu explains the etymology of 'Kshanika' as below: "An object, which possesses the nature of coming into being and vanishing immediately without any interval, is called kshanika".<ref name="ref12">Sakya M. A Study of Momentariness Doctrine (Kṣaṇabhaṅguravāda) in Sautrāntika. (2020, February-2). In Tibetan Buddhist Encyclopedia. Retrieved 12:57, October 17, 2022 from http://www.tibetanbuddhistencyclopedia.com/en/index.php] </ref> In Buddhism, trisutras i.e. the three characteristics (marks) of existence namely impermanence (anitya), non-self (anatma), and un-satisfactoriness or suffering (dukkha); are among the main teachings of the Buddha. The realization of the truth of these three marks can bring an end to suffering, which is the prime objective of Buddha's teaching. Thus anitya (impermanence) is a central concept of Buddhism. The doctrine of momentariness (kshanika vada) was developed in early Abhidhamma literature as a logical extension of the concept of anitya (Pali, impermanence). Originally, it was present in the Buddha"s teachings in the form of impermanence (Pali, Anicca), later, his disciples developed the concept of momentariness.<ref name="ref13">Jayatilleke, Kulatissa Nanda. Early Buddhist theory of knowledge. London: G. Allen & Unwin, 1963. p.52 </ref> The Sautrantika Buddhas are supposed to be the chief exponent of the theory of momentariness. In all four philosophical schools of Buddha, the concept of impermanence appeared in the form of momentariness.<ref name="ref14">Maneewong P. A Study of Momentariness Doctrine (Kṣaṇabhaṅguravāda) in Sautrāntika (Indian Buddhism); paper submitted on December 7. 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> Change is inherent in all phenomenal existence. As we affix the permanent label on something, it undergoes a metamorphosis. This was propounded by Buddhist philosophy. Any matter in this universe is momentary. It tells about the uncertain and unstable nature of things in this universe which undergo continuous transformation and destruction.

== 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 [[Atma|soul (atma)]] is not an independent dravya. The [[Atma|soul]] that exists in this moment does not live the next moment. Another new [[Atma|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|Ayurveda]] is to maintain the equilibrium state of [[Dhatu|dhatus]] and not to achieve enlightenment, or nirvana. [[Ayurveda|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|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 [[Dhatu|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 [[Dhatu|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 [[Dhatu|dhatus]] is destroyed transiently, the role of chikitsa is admitted necessary to produce homogeneous [[Dhatu|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|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 [[Atma|soul (atma)]] is not an independent [[Dravya|dravya]]. The [[Atma|soul]] that exists in this moment does not live the next moment. Another new [[Atma|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|Ayurveda]] is to maintain the equilibrium state of [[Dhatu|dhatus]] and not to achieve enlightenment, or nirvana. [[Ayurveda|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|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 [[Dhatu|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 [[Dhatu|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 [[Dhatu|dhatus]] is destroyed transiently, the role of chikitsa is admitted necessary to produce homogeneous [[Dhatu|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|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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== Importance and utility of the swabhavoparama vada ==

Swabhavoparama vada ascertains the importance of chikitsa and the duties of a qualified physician. The concept also emphasizes to disrupt the continuum of the cause (Hetoh avartanam) which is removing the causative factors (hetus). It creates the absence of causative factors called 'nidana-varjana'. Ithampers the progression of the disease. Abstinence from disease-causing factors has preventive and curative aspects. Nidana parivarjana plays a vital role in breaking down the pathogenesis at every stage of shat - kriyakala.<ref name="ref34">Baghel M.S., Mandal S.K.. Vyadhita Rupiya Vimana Adhyaya verse 28. In: Khandel S.K., Bhagwat M., Deole Y.S., Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020.

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https://www.carakasamhitaonline.com/index.php?title=Vyadhita_Rupiya_Vimana&oldid=41176. Accessed October 25, 2022. </ref> It can be included under non-drug therapy (adravyabhoota chikitsa). It can easily conceal the manifestation of vishama [[Dhatu|dhatus]] and break the pathogenesis chain.<ref name="ref35">Chauhan P,Vyas M, Bhojani MK, Pathak P. A Conceptual Study on Swabhavoparam Vada in context to Nidana Parivarjana with special reference to its mechanism useful in Madhumeha (Type 2 Diabetes Mellitus). International Journal of [[Ayurveda|Ayurveda]] and Pharma Research. 2020;8(4):77-82. </ref> Dosha, [[Dhatu|dhatu]], and malas are the fundamental units of the [[Sharira|body]]. Physiology is governed by these three units. The annihilation process is a continuous phenomenon. Thus, kshaya or destruction of these elements occurs naturally without any cause. Utpatti or manifestation of these units expect cause. To restore and continue the state of equilibrium of all the [[Dhatu|dhatus]] is the prime objective of [[Ayurveda|Ayurveda]]. All types of actions and procedures are prescribed for the very objective.<ref name="ref36">Singh R.H., Singh G., Sodhi J.S., Dixit U.. Deerghanjiviteeya Adhyaya verse 53. In: Dixit U., Deole Y.S., Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020.

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https://www.carakasamhitaonline.com/index.php?title=Vyadhita_Rupiya_Vimana&oldid=41176. Accessed October 25, 2022. </ref> It can be included under non-drug therapy (adravyabhoota chikitsa). It can easily conceal the manifestation of vishama [[Dhatu|dhatus]] and break the pathogenesis chain.<ref name="ref35">Chauhan P,Vyas M, Bhojani MK, Pathak P. A Conceptual Study on Swabhavoparam Vada in context to Nidana Parivarjana with special reference to its mechanism useful in Madhumeha (Type 2 Diabetes Mellitus). International Journal of [[Ayurveda|Ayurveda]] and Pharma Research. 2020;8(4):77-82. </ref> Dosha, [[Dhatu|dhatu]], and malas are the fundamental units of the [[Sharira|body]]. Physiology is governed by these three units. The annihilation process is a continuous phenomenon. Thus, kshaya or destruction of these elements occurs naturally without any cause. Utpatti or manifestation of these units expect cause. To restore and continue the state of equilibrium of all the [[Dhatu|dhatus]] is the prime objective of [[Ayurveda|Ayurveda]]. All types of actions and procedures are prescribed for the very objective.<ref name="ref36">Singh R.H., Singh G., Sodhi J.S., Dixit U.. Deerghanjiviteeya Adhyaya verse 53. In: Dixit U., Deole Y.S., Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020.

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https://www.carakasamhitaonline.com/index.php?title=Deerghanjiviteeya_Adhyaya&oldid=41131. Accessed October 25, 2022. </ref> The doctrine of swabhavoparama vada helps to accomplish this. The same elements, whose wholesome combination gives rise to the well-being of human beings (purusha), bring about various kinds of diseases when combined in an unwholesome manner. [Cha.Sa.SutraSthana 25/29]

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https://www.carakasamhitaonline.com/index.php?title=Deerghanjiviteeya_Adhyaya&oldid=41131. Accessed October 25, 2022. </ref> The doctrine of swabhavoparama vada helps to accomplish this. The same elements, whose wholesome combination gives rise to the well-being of human beings (purusha), bring about various kinds of [[Vyadhi|diseases]] when combined in an unwholesome manner. [Cha.Sa.SutraSthana 25/29]

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Qualities of the fundamental elements (panchamahabhuta) are responsible for the equilibrium state of all the units of the [[Sharira|body]], thus maintaining the state of equilibrium of [[Dhatu|dhatus]]. While the negative (opposite) qualities of the same mahabhuta lead to various diseases.<ref name="ref37">Chakrapani, Charak. Sutra Sthana, Cha.25 Yajjapurusheeya Adhyaya verse 29. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed. Varanasi: Krishnadas Academy;2000.p.129. </ref> It is in accordance with the theory of swabhavoparama vada.

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Qualities of the fundamental elements ([[Pancha mahabhuta|panchamahabhuta]]) are responsible for the equilibrium state of all the units of the [[Sharira|body]], thus maintaining the state of equilibrium of [[Dhatu|dhatus]]. While the negative (opposite) qualities of the same mahabhuta lead to various [[Vyadhi|diseases]].<ref name="ref37">Chakrapani, Charak. Sutra Sthana, Cha.25 Yajjapurusheeya Adhyaya verse 29. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed. Varanasi: Krishnadas Academy;2000.p.129. </ref> It is in accordance with the theory of swabhavoparama vada.

== Utility of the concept ==

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A physician must know the characteristics of panchamahabhuta, [[Sharira|body]] components, food, and various therapeutic medicines. Observation of the changes in characteristics with an objective to maintain equilibrium status makes a successful treatment. The food items that continue an equilibrium state in [[Dhatu|dhatus]] and help eliminate abnormalities or disturbances in the equilibrium path are considered wholesome food items. Everything expects the cause for its manifestation (utpatti). Wholesome food items are the inherent or the intimate cause (upadana karana) for the manifestation of [[Dhatu|dhatus]]. Regular consumption of such dravya also helps to disrupt the continuum of vitiated [[Dhatu|dhatus]] and restore the state of equilibrium. Maintaining this continuum of equilibrium of [[Dhatu|dhatu]] is essential for preserving health. Thus, the destruction of previously vitiated [[Dhatu|dhatus]] will take place by swabhava. Further continuous consumption of a wholesome diet will lead to the formation and maintenance continuum of the equilibrium state of [[Dhatu|dhatus]] (sama [[Dhatu|dhatu]] santan-parampara).

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A physician must know the characteristics of [[Pancha mahabhuta|panchamahabhuta]], [[Sharira|body]] components, food, and various therapeutic medicines. Observation of the changes in characteristics with an objective to maintain equilibrium status makes a successful treatment. The food items that continue an equilibrium state in [[Dhatu|dhatus]] and help eliminate abnormalities or disturbances in the equilibrium path are considered wholesome food items. Everything expects the cause for its manifestation (utpatti). Wholesome food items are the inherent or the intimate cause (upadana karana) for the manifestation of [[Dhatu|dhatus]]. Regular consumption of such [[Dravya|dravya]] also helps to disrupt the continuum of vitiated [[Dhatu|dhatus]] and restore the state of equilibrium. Maintaining this continuum of equilibrium of [[Dhatu|dhatu]] is essential for preserving health. Thus, the destruction of previously vitiated [[Dhatu|dhatus]] will take place by swabhava. Further continuous consumption of a wholesome diet will lead to the formation and maintenance continuum of the equilibrium state of [[Dhatu|dhatus]] (sama [[Dhatu|dhatu]] santan-parampara).

=== Sharira as an example: ===

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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 [[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 [[Dhatu|dhatus]] of opposite properties. The natural factors maintain the state of equilibrium. When some factors increase [[Dhatu|dhatu]], the other opposite factors in the [[Sharira|body]] reduce them up to normal level. When properly administered simultaneously, medical therapies bring both the reduced and increased [[Dhatu|dhatus]] to their normal states by reducing the increased ones and increasing the diminished ones.

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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 [[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|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 [[Dhatu|dhatus]] of opposite properties. The natural factors maintain the state of equilibrium. When some factors increase [[Dhatu|dhatu]], the other opposite factors in the [[Sharira|body]] reduce them up to normal level. When properly administered simultaneously, medical therapies bring both the reduced and increased [[Dhatu|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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In response to the Agnivesh's question on managing illnesses of the past, the present, and the future, Acharya Atreya has reiterated the principle of swabhavoparam vada <ref name="ref39">Dwivedi R.B., Gujarathi R.. Katidhapurusha Sharira Adhyaya verse92-94. 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=Katidhapurusha_Sharira&oldid=41650. Accessed January 7, 2023. </ref>. When treatment is given conducive to the continuity of happiness (health), the pleasure (sukha) is continued. Natural destruction destroys suffering in the form of disease. Due to the absence of a cause of suffering, the suffering (illness) will not arise. [Cha. Sa. Sharira Sthana 1/93] Because of the momentary nature of elements (bhava –padartha), neither the state of equilibrium of [[Dhatu|dhatus]], nor the imbalanced state of [[Dhatu|dhatus]] is brought to normalcy.  The causative factors determine the equilibrium or imbalance of the [[Dhatu|dhatus]].

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In response to the Agnivesh's question on managing illnesses of the past, the present, and the future, Acharya Atreya has reiterated the principle of swabhavoparam vada <ref name="ref39">Dwivedi R.B., Gujarathi R.. Katidhapurusha Sharira Adhyaya verse92-94. 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=Katidhapurusha_Sharira&oldid=41650. Accessed January 7, 2023. </ref>. When treatment is given conducive to the continuity of happiness (health), the pleasure (sukha) is continued. Natural destruction destroys suffering in the form of disease. Due to the absence of a cause of suffering, the suffering (illness) will not arise. [Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 1/93] Because of the momentary nature of elements (bhava –padartha), neither the state of equilibrium of [[Dhatu|dhatus]], nor the imbalanced state of [[Dhatu|dhatus]] is brought to normalcy.  The causative factors determine the equilibrium or imbalance of the [[Dhatu|dhatus]].

== Relation with vishesha principle ==

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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|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.

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Swabhava (nature) is a cause behind many specific phenomenon. Death is a natural phenomenon. Naturally occurring [[Vyadhi|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 [[Vyadhi|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) ==

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== Karmaja vyadhi (diseases due to deeds in a previous life) ==

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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.

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This is a group of [[Vyadhi|diseases]] caused by the sinful acts of the previous life. The causative factors for this category of [[Vyadhi|diseases]] are not at all traceable. The [[Vyadhi|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.

== Application in langhana chikitsa and upawasa (reduction therapies and fasting) ==

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.

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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> Fasting is a powerful approach to ignite digestion, which removes accumulated toxins in the [[Sharira|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|agni]] (digestive capacity). This process helps to combat illness.<ref name="ref45">Gaikwad S, Gaikwad P, Saxena V. Principles of Fasting in [[Ayurveda|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.

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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 [[Vyadhi|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> Fasting is a powerful approach to ignite digestion, which removes accumulated toxins in the [[Sharira|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|agni]] (digestive capacity). This process helps to combat illness.<ref name="ref45">Gaikwad S, Gaikwad P, Saxena V. Principles of Fasting in [[Ayurveda|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.

== Application in the cause of diseases ==

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.

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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. 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|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|Dhatu]] vaishamya (disequilibrium state of [[Dhatu|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. Swabhavoparama vada explains the importance of intervention and continuous practices of good diet and lifestyle to preserve health and manage diseases.

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https://www.carakasamhitaonline.com/index.php?title=Atreyabhadrakapyiya_Adhyaya&oldid=41156. Accessed October 27, 2022. </ref> The equilibrium is disturbed, and [[Vyadhi|diseases]] are formed only after regular exposure to unwholesome [[Dravya|dravya]]. If unwholesome [[Dravya|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. 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|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|Dhatu]] vaishamya (disequilibrium state of [[Dhatu|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. Swabhavoparama vada explains the importance of intervention and continuous practices of good diet and lifestyle to preserve health and manage [[Vyadhi|diseases]].

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