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

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Pratityasamutpada explains the principle of causality, which is congenial to Buddha's philosophy. Pratitya means after reaching (prapya) or depending on (apekshya). Sama means right, and Utpada means arising. Everything arises in dependence upon multiple causes and conditions; nothing exists as a singular, independent entity. All existence is impermanent. It means becoming. All becoming is subject to the law of causation. The law of causation is the production of an effect out of a complement of causes and conditions. When the causes and conditions disappear, the effect appears. The effect emerges from the destruction of causes and conditions. Causes and conditions are co-related. An effect cannot happen without any cause and conditions. The cause of an effect vanishes, then the effect emerges. The cause cannot exist in effect. But the cause is always prior to the effect. The effect arises from an aggregate of causes and conditions.<ref name="ref15">"Pratityasamutpada." Encyclopedia of Buddhism, . 20 Oct 2022, 17:22 UTC. 14 Feb 2023, 09:58 <https://encyclopediaofbuddhism.org/index.php?title=Pratityasamutpada&oldid=67064>. </ref>,<ref name="ref16">Geshe Lhundub Sopa.The Special Theory of Pratityasamutpada: The Cycle of Dependent Origination. The Journal of The International Association of Buddhist Studies.1986; 9 (1):105. </ref> The principle of dependent origination is closely related to the four noble truths. The doctrine of pratityasamutpada (dependent origination) is the foundation of the Buddha's teachings. The theory of karma is based on this, an implication of the law of causation. The approach of momentariness (kshanika vada) is also a corollary of pratityasamutpad (dependent origination). "Because things depend on their causes and conditions, because things are relative, dependent, conditional, and finite, they must be momentary. That which arises, that which is born, and that which is produced must necessarily be subject to death and destruction. And that which is subject to death and destruction is not permanent. And that which is not permanent is momentary".<ref name="ref17">Nand Kumar Misra.The Doctrine of Pratityasamutpada.(Buddhist Philosophy lecture-2, Jiwaji University, Gwalior) - http://www.jiwaji.edu/pdf/ecourse/aihc/Buddhist%20Philosophy.pdf </ref> Further, this theory states that everything which is produced destroys naturally.<ref name="ref18">Madhava Acharya. Sarva-Darshan-Sangraha. Chapter 2; Bauddha Darshan. Translated from Sanskrit by Uday Narain Sinha & Govind Suri.6th ed. Mumbai: Shri Krishnadas Academy;1982.Page17 https://archive.org/details/in.ernet.dli.2015.444543/page/n78/mode/1up?view=theater </ref> Everything arises from and ends in asat. The matter is created in the first moment, exists in the second moment, and undergoes destruction in the third moment. Hence all the things are temporary.<ref name="ref19">Westerhoff, Jan, The Golden Age of Indian Buddhist Philosophy, Oxford University Press, 2018, p. 75. </ref> According to Buddha’s philosophy, the [[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.

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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|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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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.

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 ([[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.

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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 [[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.

== Utility of the concept ==

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

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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.

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This is a group of [[Vyadhi|diseases]] caused by the sinful acts of the previous [[Ayu|life]]. The causative factors for this category of [[Vyadhi|diseases]] are not at all traceable. The [[Vyadhi|diseases]] caused by providence (actions of past [[Ayu|life]]) will be relieved only after the effect of such actions, comes to an end (decay of [[Karma|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) ==

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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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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.

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 [[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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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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