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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).

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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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== Elucidating the concept of swabhavoparama vada theorized in [[Charak Samhita New Edition|Charak Samhita]]<ref name="ref5">Murthy A.R.V., Magare R.. Chikitsaprabhritiya Adhyaya verse 27-36. In: Mangalasseri P., Deole Y.S., Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020. https://www.carakasamhitaonline.com/index.php?title=Chikitsaprabhritiya_Adhyaya&oldid=41146. Accessed February 14, 2023.</ref> ==

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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.

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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 [[Dosha|doshas]] evacuated by purification therapies do not recur. Like plants, if morbidities are not uprooted completely, the diseases would recur or relapse almost certainly. If the manifestation of the disease is a transient phase and can remit automatically, then what are the objectives and importance of chikitsa? This query has been raised by scholars. In response to this, in the course of explaining the main objectives and applicability of therapy (chikitsa), Acharya Atreya has described the swabhavoparam vada.<ref name="ref6">Shivadas Sen, Charak. Sutra Sthana, Cha.16 Chikitsaprabhritiya Adhyaya verse 27. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed. Varanasi: Krishnadas Academy;2000.p.97.</ref> 'Dhatu vaishamya' means deviation from the state of equilibrium, either increase or decrease of [[Dhatu|dhatus]]. Disproportion of the causative factors results in disequilibrium of the [[Dhatu|dhatus]]. Conversely, the homogeneous causative factors restore the equilibrium state of [[Dhatu|dhatus]]. However, the destruction of the existing [[Dhatu|dhatus]] always happens naturally with time. [Cha.Sa. [[Sutra Sthana|Sutra Sthana]] 16/ 27] 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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== Objectives of therapeutics ==

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The objective of therapeutics is the sustenance of the equilibrium of the [[Dhatu|dhatu]]. It constitutes the duty of the physician. [Cha.Sa. Sutra Sthana 16/ 35]. By abstaining from factors that give rise to the state of disequilibrium and practicing those that promote the state of equilibrium, the condition of disequilibrium of [[Dhatu|dhatus]] (dhatu vaishamya) does not persist and the continuance of the state of equilibrium will be restored. [Cha. Sa. Sutra Sthana 16/ 36-38] To enlighten the rationale of therapeutics and the intent with which the physician administers the therapy are explained. The action by which the equilibrium state of [[Dhatu|dhatus]] is produced is the therapy It is believed that although the disequilibrium of [[Dhatu|dhatus]] is temporary and perishable, even when it is destroyed, those imbalanced [[Dhatu|dhatus]] work as imbalanced elements only.<ref name="ref10">Chakrapani, Charak. Sutrasthana, Cha.16 Chikitsaprabhruteeya Adhyaya ver.34-36. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed.Varanasi: Krishnadas Academy; 2000.p.98. </ref> Will the formed [[Dhatu|dhatus]] possess the same former disequilibrium state (vaishamya-avastha)? The continuous manifestation of imbalanced [[Dhatu|dhatus]] will not cease unless the cause is replaced with a wholesome diet and dietary habits. But when the cause for the equilibrium state of dhatus is used, the cause begins the identical elemental progeny. It will disrupt the uninterrupted succession of imbalanced [[Dhatu|dhatus]]. Further raised a query that from the consumption of causes of equilibrium, how disequilibrium of dhatus will not arise? Successive production of the equilibrium state of [[Dhatu|dhatus]] is ensured through chikitsa. Acharya Atreya addresses the query as: by abstinence from the causes of disequilibrium, and regular practice/ consumption of causes of equilibrium, the continuum of the disequilibrium stage of [[Dhatu|dhatus]] (vishama dhatus) will be destroyed. The manifestation effect is a compound phenomenon. Thus, all the causative factors responsible for the manifestation of sama [[Dhatu|dhatu]] are essentially present to achieve the equilibrium of [[Dhatu|dhatus]] unimpaired. [Cha. Sa. Sutra Sthana 16/37]

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The objective of therapeutics is the sustenance of the equilibrium of the [[Dhatu|dhatu]]. It constitutes the duty of the physician. [Cha.Sa. [[Sutra Sthana|Sutra Sthana]] 16/ 35]. By abstaining from factors that give rise to the state of disequilibrium and practicing those that promote the state of equilibrium, the condition of disequilibrium of [[Dhatu|dhatus]] (dhatu vaishamya) does not persist and the continuance of the state of equilibrium will be restored. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 16/ 36-38] To enlighten the rationale of therapeutics and the intent with which the physician administers the therapy are explained. The action by which the equilibrium state of [[Dhatu|dhatus]] is produced is the therapy It is believed that although the disequilibrium of [[Dhatu|dhatus]] is temporary and perishable, even when it is destroyed, those imbalanced [[Dhatu|dhatus]] work as imbalanced elements only.<ref name="ref10">Chakrapani, Charak. Sutrasthana, Cha.16 Chikitsaprabhruteeya Adhyaya ver.34-36. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed.Varanasi: Krishnadas Academy; 2000.p.98. </ref> Will the formed [[Dhatu|dhatus]] possess the same former disequilibrium state (vaishamya-avastha)? The continuous manifestation of imbalanced [[Dhatu|dhatus]] will not cease unless the cause is replaced with a wholesome diet and dietary habits. But when the cause for the equilibrium state of dhatus is used, the cause begins the identical elemental progeny. It will disrupt the uninterrupted succession of imbalanced [[Dhatu|dhatus]]. Further raised a query that from the consumption of causes of equilibrium, how disequilibrium of dhatus will not arise? Successive production of the equilibrium state of [[Dhatu|dhatus]] is ensured through chikitsa. Acharya Atreya addresses the query as: by abstinence from the causes of disequilibrium, and regular practice/ consumption of causes of equilibrium, the continuum of the disequilibrium stage of [[Dhatu|dhatus]] (vishama dhatus) will be destroyed. The manifestation effect is a compound phenomenon. Thus, all the causative factors responsible for the manifestation of sama [[Dhatu|dhatu]] are essentially present to achieve the equilibrium of [[Dhatu|dhatus]] unimpaired. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 16/37]

== The philosophical foundation of swabhavoparam vada ==

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== The doctrine of swabhava vada ==

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Charvak, the crest-gem of the atheist school, was a follower of the doctrine of Brihaspati. The doctrine states that the universe was produced and is sustained by substances' nature and necessary actions according to their inherent properties. Brihaspati, the preceptor of devatas, popularized the Charvak school of thought. According to Charvak’s philosophy, the [[Atma|soul]] does not exist without a [[Sharira|body]]. There is no distinction between [[Atma|atma]] and [[Sharira|sharira]]. They do not accept the theory of rebirth. They accept only knowledge by direct perception ([[Pratyaksha pramana|pratyaksha pramana]]). They accept only four bhuta; [[Prithvi mahabhuta|Prithvi]], [[Jala mahabhuta|jala]], [[Agni mahabhuta|agni]], and [[Vayu mahabhuta|vayu]]. The atoms of four bhuta are the cause of evolution. Swabhava is the instrumental cause (nimitta karana) for evolution. For example, the sura bija (wine seeds) produce madya (wine) and alcohol when combined with other substances. As such chaitanya (consciousness) in the [[Sharira|body]] will take place naturally. When betel leaf and lime combine, redness is seen in the mouth. As such chaitanya is born out naturally from [[Prithvi mahabhuta|prithvi]] and other jada padartha (gross structure). In this school, the original principles are the four elements [[Prithvi mahabhuta|prithvi]], [[Jala mahabhuta|jala]], [[Agni mahabhuta|agni]], and [[Vayu mahabhuta|vayu]]. From these alone, when transformed into the [[Sharira|body]], intelligence is produced, just as the inebriating power is developed from the mixing of certain ingredients. When these are destroyed, intellect at once perishes also. Thus, swabhava vada is accepted as a cause of origin or manifestation. In Charak samhita, swabhava is accepted in many places. In the present context, the doctrine of swabhava vada is taken as the logical foundation behind destruction.<ref name="ref11">Madhava Acharya. Sarva-Darshan-Sangraha. Chapter 1; Charvak Darshan. Translated from Sanskrit by E.B.Cowell & A.E.Gough.6th ed. Varanasi: Chowkhamba Sanskrit Series; 1961.Page 2-5 </ref>

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Charvak, the crest-gem of the atheist school, was a follower of the doctrine of Brihaspati. The doctrine states that the universe was produced and is sustained by substances' nature and necessary actions according to their inherent properties. Brihaspati, the preceptor of devatas, popularized the Charvak school of thought. According to Charvak’s philosophy, the [[Atma|soul]] does not exist without a [[Sharira|body]]. There is no distinction between [[Atma|atma]] and [[Sharira|sharira]]. They do not accept the theory of rebirth. They accept only knowledge by direct perception ([[Pratyaksha pramana|pratyaksha pramana]]). They accept only four bhuta; [[Prithvi mahabhuta|Prithvi]], [[Jala mahabhuta|jala]], [[Agni mahabhuta|agni]], and [[Vayu mahabhuta|vayu]]. The atoms of four bhuta are the cause of evolution. Swabhava is the instrumental cause (nimitta karana) for evolution. For example, the sura bija (wine seeds) produce madya (wine) and alcohol when combined with other substances. As such chaitanya (consciousness) in the [[Sharira|body]] will take place naturally. When betel leaf and lime combine, redness is seen in the mouth. As such chaitanya is born out naturally from [[Prithvi mahabhuta|prithvi]] and other jada padartha (gross structure). In this school, the original principles are the four elements [[Prithvi mahabhuta|prithvi]], [[Jala mahabhuta|jala]], [[Agni mahabhuta|agni]], and [[Vayu mahabhuta|vayu]]. From these alone, when transformed into the [[Sharira|body]], intelligence is produced, just as the inebriating power is developed from the mixing of certain ingredients. When these are destroyed, intellect at once perishes also. Thus, swabhava vada is accepted as a cause of origin or manifestation. In [[Charak Samhita New Edition|Charak samhita]], swabhava is accepted in many places. In the present context, the doctrine of swabhava vada is taken as the logical foundation behind destruction.<ref name="ref11">Madhava Acharya. Sarva-Darshan-Sangraha. Chapter 1; Charvak Darshan. Translated from Sanskrit by E.B.Cowell & A.E.Gough.6th ed. Varanasi: Chowkhamba Sanskrit Series; 1961.Page 2-5 </ref>

== Kshanika vada (theory of momentariness) ==

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== Importance and utility of the swabhavoparama vada ==

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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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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|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|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|Charak Samhita New Edition]]. 1st ed. Jamnagar, Ind: CSRTSDC; 2020.

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]

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 [[Pancha mahabhuta|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.

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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|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|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|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]].

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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|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|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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The swabhavoparama vada can be considered in the light of another principle quoted by Charak i.e. Hraasa hetuh visheshacch. [Cha.Sa. Sutra Sthana 1/44] The dis-similar or opposite substance or action or properties cause a reduction. At first sight, these two principles seem contradictory because if destruction is the natural process, then what is the need for the vishesha principle? If [[Dhatu|dhatus]] are vitiated due to excessive increase ([[Dhatu|dhatu]] vriddhi avastha), the physician will use the vishesha principle to resume the equilibrium state of [[Dhatu|dhatus]]. As per the swabhavoparama vada, natural destruction is a continuous process due to the momentary nature of [[Dhatu|dhatus]]. Hence for destruction, no medicine is needed. But intervention is required to break the chain of manifestation of vitiated [[Dhatu|dhatus]]. In the present case, the vishesha principle should be used to restore the equilibrium of [[Dhatu|dhatus]]. Charak illustrates the same in the explanation of swabhavoparama vada. [Cha. Sa. Sutra Sthana 16/34-36]

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The swabhavoparama vada can be considered in the light of another principle quoted by Charak i.e. Hraasa hetuh visheshacch. [Cha.Sa. [[Sutra Sthana|Sutra Sthana]] 1/44] The dis-similar or opposite substance or action or properties cause a reduction. At first sight, these two principles seem contradictory because if destruction is the natural process, then what is the need for the vishesha principle? If [[Dhatu|dhatus]] are vitiated due to excessive increase ([[Dhatu|dhatu]] vriddhi avastha), the physician will use the vishesha principle to resume the equilibrium state of [[Dhatu|dhatus]]. As per the swabhavoparama vada, natural destruction is a continuous process due to the momentary nature of [[Dhatu|dhatus]]. Hence for destruction, no medicine is needed. But intervention is required to break the chain of manifestation of vitiated [[Dhatu|dhatus]]. In the present case, the vishesha principle should be used to restore the equilibrium of [[Dhatu|dhatus]]. Charak illustrates the same in the explanation of swabhavoparama vada. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 16/34-36]

== Swabhavika vyadhi (naturally occurring diseases) ==

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

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This is a good example of swabhawoparama vada. A sequential regimen is prescribed to adopt good habits and gradually give up bad habits. By gradually reducing unwholesome practices and adopting the wholesome practices in proper sequence, the unwholesome practices will not recur and wholesome will be fully adopted. The continuum of the disequilibrium stage of [[Dhatu|dhatus]] (vishama dhatus) will be destroyed. This will prevent the recurrence of vitiated dosha and expedite recovery from the disease state. Such practice establishes the need and importance of maintaining the continuum of wholesome practices.<ref name="ref40">Deole Y. S.. Naveganadharaniya Adhyaya verse 36-38. In: Reddy P.S., Deole Y.S., Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020.

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This is a good example of swabhawoparama vada. A sequential regimen is prescribed to adopt good habits and gradually give up bad habits. By gradually reducing unwholesome practices and adopting the wholesome practices in proper sequence, the unwholesome practices will not recur and wholesome will be fully adopted. The continuum of the disequilibrium stage of [[Dhatu|dhatus]] (vishama dhatus) will be destroyed. This will prevent the recurrence of vitiated [[Dosha|dosha]] and expedite recovery from the [[Vyadhi|disease]] state. Such practice establishes the need and importance of maintaining the continuum of wholesome practices.<ref name="ref40">Deole Y. S.. Naveganadharaniya Adhyaya verse 36-38. In: Reddy P.S., Deole Y.S., Basisht G., eds. [[Charak Samhita New Edition|Charak Samhita New Edition]]. 1st ed. Jamnagar, Ind: CSRTSDC; 2020.

https://www.carakasamhitaonline.com/index.php?title=Naveganadharaniya_Adhyaya&oldid=41538. Accessed October 26, 2022. </ref>

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

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Fasting is one of the ten methods of [[Langhana|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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Fasting is one of the ten methods of [[Langhana|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|Charak Samhita New Edition]]. 1st ed. Jamnagar, Ind: CSRTSDC; 2020.

https://www.carakasamhitaonline.com/mediawiki1.32.1/index.php?title=Langhanabrimhaniya_Adhyaya&oldid = 41152. Accessed October 26, 2022. </ref> Fasting includes complete abstinence from food. There is extensive empirical and observational evidence that medically supervised fasting is efficacious in treating many disorders. It prevents most chronic degenerative and chronic inflammatory [[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 ==

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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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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|Charak Samhita New Edition]]. 1st ed. Jamnagar, Ind: CSRTSDC; 2020.

https://www.carakasamhitaonline.com/index.php?title=Atreyabhadrakapyiya_Adhyaya&oldid=41156. Accessed October 27, 2022. </ref> The equilibrium is disturbed, and [[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|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|health]] and manage [[Vyadhi|diseases]].

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