Charak Samhita

Swabhavoparam vada

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The term 'Swabhav' means prakriti or the nature of the substance, and the term 'Uparama' means destruction. The word 'Swabhavoparama' stands for natural destruction or self-destruction. The theory of natural destruction or process of self-healing is termed 'Swabhavoparam-Vada.[1] Birth, growth, and senescence, which ultimately lead to death, are inevitable. This physiological event is going on at every moment of our life. Nobody can get rid of this unavoidable process. Destruction is a passive phenomenon as kala (time) moves continuously, passes away, and is irreversible.

Contributors
Section/Chapter/topic Concepts/ Swabhavoparama vada
Authors Mali Vaishali P. 1,
Nawkar Madhumati S. 2
Reviewers Kashikar V.A. 3
Basisht G.4,
Editor Deole Y.S.5
Affiliations 1 Department of Samhita-Siddhanta, Ch. Brahm Prakash Ayurved Charak Sansthan, New Delhi. India
2 Department of Sanskrit Samhita Siddhanta, R. T. Ayurved Mahavidyalaya, Akola, Maharashtra, India
3 Department of Sanskrit Samhita Siddhanta, National Institute of Ayurveda, Jaipur, India
4 Rheumatologist, Orlando, Florida, U.S.A.
5 Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India
Correspondence emails vaishalipm257@gmail.com,
carakasamhita@gmail.com
Publisher Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India
Date of publication: February 22, 2023
DOI 10.47468/CSNE.2023.e01.s09.129

Etymology and derivation

Swabhava means a state of being, natural state or constitution, innate or inherent disposition, nature, impulse, and spontaneity.[2]
Uparama means to cease from motion, stop, be inactive or quiet, cessation or discontinuance, ending, desisting from, or death. Uparama means vinaasha, destruction or abstinence or avoidance, desisting, discontinuance.[3]
Vada means discussion. Thus the word 'swabhavoparama vada' means discussion on the theory of innate or natural destruction.
Destruction of any object's nature, qualities, or form is known as Swabhavoparam vada.iv Swabhavoparam vada forms the basis for managing causative factors (hetuviparita chikitsa). [4]

Elucidating the concept of swabhavoparama vada theorized in Charak Samhita[5]

Most philosophical schools talk about creation. And further interrogate the cause of the creation, the universe. Ayurveda deals with the biological processes, predominantly concerning the human body. This may be why Charak's treatise discusses the destruction and its place and utility for physicians.
In the context of the theory of natural destruction, the sequential order of the tetrad suggests the logical progression in the clinical training of Ayurveda scholars: from a foundational course in therapeutics to more specialized procedures, including purification therapies.  Kalpana chatushka tetrad describes the planning of purification therapies. It addresses all the aspects regarding the use of medicines for purification purposes. In the last chapter of this tetrad, the signs, and symptoms of excess and less purification are explained, then after swabhavoparam vada is discussed.
While explaining the importance of purification therapy, it is mentioned that morbid doshas evacuated by purification therapies do not recur. Like plants, if morbidities are not uprooted completely, the diseases would recur or relapse almost certainly. If the manifestation of the disease is a transient phase and can remit automatically, then what are the objectives and importance of chikitsa? This query has been raised by scholars. In response to this, in the course of explaining the main objectives and applicability of therapy (chikitsa), Acharya Atreya has described the swabhavoparam vada.[6]
'Dhatu vaishamya' means deviation from the state of equilibrium, either increase or decrease of dhatus. Disproportion of the causative factors results in disequilibrium of the dhatus. Conversely, the homogeneous causative factors restore the equilibrium state of dhatus. However, the destruction of the existing dhatus always happens naturally with time. [Cha.Sa. Sutra Sthana 16/ 27]
Thus for dhatus either, they are in the state of equilibrium or disequilibrium, regardless of any cause for destruction, due to their inherent nature, they destroy. For their destruction, no cause is essential or mandatory. It is also clear that the things that are produced (utpanna dravyas) only get destroyed (Bhava vishesha iti utpattimanto vishesha).[7] One can say that the padartha (matter) produced will get destroyed in the next moment due to its inherent nature.
Further, Atreya state that there is always a cause for the manifestation [origin of things (karya dravya)], but none exists for their destruction. However, some scholars believe that the absence of causative factors is the very cause of their destruction. The things which are produced will be eradicated in the second moment.[8] There is no need for a different cause to the natural form/nature (innate property). Based on the same principle, the destruction of dhatus takes place. On the contrary, another group of scholars interprets the same concept in the way that, without a causative factor, it is a cause of destruction.
The concept of kshanikavada (doctrine of momentariness) is accepted by the scholars of Ayurveda. In this context, it is highly pertinent to discuss the role, utility, and importance of chikitsa. Because if the natural resolution (of disorders) is in the very nature of things, then what is the necessity of a qualified physician? Which disequilibrium state of body elements is harmonized by the physician employing therapy? After all, what does the treatment amount to? And what is its objective? Acharya Atreya essentially addresses these queries since the disequilibrium state of dhatus is not stable (after manifestation in the next moment it vanishes). Because time is constantly moving (nityaga), this fleeting monetary nature of kala, does not expect any other reason for its destruction.
The cause of the destruction of things is not known either due to complete absence (just like the horn of a rabbit) or to being incompetent to receive knowledge. Even the truth is not known, like a root nail or other things dug in the earth. In the second example, though knowledge exists, it is not visible to the naked eye. But in the case of destruction, the cause is not at all present and expected by that respective thing for its destruction. The phenomenon of destruction is inevitable.[9] There is no cause for its inhibition, nor is there any other action.
Three factors are discussed in the explanation of destruction.

  1. Destruction without cause
  2. Momentary/fleeting nature of things
  3. The possibility of treating the disequilibrium state of dhatus is not possible because of its momentary nature.

Objectives of therapeutics

The objective of therapeutics is the sustenance of the equilibrium of the 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 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 dhatus is produced is the therapy It is believed that although the disequilibrium of dhatus is temporary and perishable, even when it is destroyed, those imbalanced dhatus work as imbalanced elements only.[10] Will the formed dhatus possess the same former disequilibrium state (vaishamya-avastha)? The continuous manifestation of imbalanced 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 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 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 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 are essentially present to achieve the equilibrium of dhatus unimpaired. [Cha. Sa. Sutra Sthana 16/37]

The philosophical foundation of swabhavoparam vada

The swabhava-vada of Charvak school and kshanikavada of the Buddha school of philosophy are essential to consider in the light of swabhavoparama vada.

The doctrine of swabhava vada

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 soul does not exist without a body. There is no distinction between atma and sharira. They do not accept the theory of rebirth. They accept only knowledge by direct perception (pratyaksha pramana). They accept only four bhuta; Prithvi, jala, agni, and 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 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 and other jada padartha (gross structure). In this school, the original principles are the four elements prithvi, jala, agni, and vayu. From these alone, when transformed into the 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.[11]

Kshanika vada (theory of momentariness)

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".[12]
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.[13] 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.[14] 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)

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.[15],[16] 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".[17]
Further, this theory states that everything which is produced destroys naturally.[18] 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.[19] According to Buddha’s philosophy, the soul (atma) is not an independent dravya. The soul that exists in this moment does not live the next moment. Another new soul is born out. Like the present time (kala) vanishes, it has no relation with the past and future. Each present moment 'does not possess any temporal thickness'.  Knowledge is like a river, which flows always. The old water flows away, and the new water again enters into the flow even though the river is only called by the old name. In the same way, even though the former object is destroyed and a new object is produced, it is perceived that the present object is the same as the former object. This is because, in every second moment, the same object identical to the former object is produced. This process goes on incessantly.
All the things in the universe were created by their own causes. The matter is perishable by nature.[20] 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.[21] 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.[22]
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.[23][24]
Thus, the doctrine of momentariness evolved from the fundamental theory of impermanence, the doctrine of dependent origination, and the law of causation. All these theories form the basis for the construction of swabhavoparama vada. Being a medical health care system, the prime objective of Ayurveda is to maintain the equilibrium state of dhatus and not to achieve enlightenment, or nirvana. Ayurveda has the impact of various ancient schools of Indian philosophical teachings on its foundational structure. Thus, Acharya Atreya establishes the importance of treatment by constructing the theory of swabhavoparama vada. This help to build and nurture the fundamentals of Ayurveda.
Thus, all beings have a cause for their creation, but they have no reason for their destruction. The annihilation or destruction of beings is a natural phenomenon. All the things are produced in the first moment due to certain causative factors. Still, they perish naturally in the very second moment without expecting any cause or causative factor. Swabhava is the cause behind destruction. Thus, the disturbance in the state of equilibrium of dhatus by certain causative factors will be momentary. Automatically it will be destructed in the next moment without the help of any therapeutic intervention. So, any deviation from the state of equilibrium of the dhatus be treated as a momentary one. The view of the doctrine mentioned above of continual decay of things (kshanikavada) is being acknowledged to construct the role and utility of the treatment. Although the imbalance of dhatus is destroyed transiently, the role of chikitsa is admitted necessary to produce homogeneous dhatus. Thus, based on the theory of causation, the role of treatment could be established to disrupt the disequilibrium and restore and maintain the continuum of sama dhatu.
Thus swabhavoparama vada is built on the three basic philosophical doctrines viz.

  1. Swabhava (nature) is the cause of the destruction of all things (swabhava-vada)
  2. Every manifestation needs cause (cause-effect relationship- karya-karana siddhant)
  3. All the things in this universe are momentary (momentariness-kshanika vada)

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References

  1. ↑ Dhaaniya A, Varsakiya J., Singh NR. Principle of Swabhawoparmwad- Scientific Description Related To Human Body: A Crucial Study. International Ayurvedic Medical Journal (online) 2019 (cited August, 2019); 7: 1334-1338. Available from: http://www.iamj.in/posts/images/upload/1334_1338.pdf.
  2. ↑ 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.
  3. ↑ 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
  4. ↑ 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.
  5. ↑ 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.
  6. ↑ 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.
  7. ↑ 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.
  8. ↑ Chakrapani, Charak. Sutrasthana, Cha.16 Chikitsaprabhruteeya Adhyaya ver.27. In: Jadavaji Trikamji Aacharya, Editor. Charak Samhita.1st ed. Varanasi: Krishnadas Academy; 2000.p.97.
  9. ↑ 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.
  10. ↑ 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.
  11. ↑ 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
  12. ↑ 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]
  13. ↑ Jayatilleke, Kulatissa Nanda. Early Buddhist theory of knowledge. London: G. Allen & Unwin, 1963. p.52
  14. ↑ 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
  15. ↑ "Pratityasamutpada." Encyclopedia of Buddhism, . 20 Oct 2022, 17:22 UTC. 14 Feb 2023, 09:58 <https://encyclopediaofbuddhism.org/index.php?title=Pratityasamutpada&oldid=67064>.
  16. ↑ 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.
  17. ↑ Nand Kumar Misra.The Doctrine of Pratityasamutpada.(Buddhist Philosophy lecture-2, Jiwaji University, Gwalior) - http://www.jiwaji.edu/pdf/ecourse/aihc/Buddhist%20Philosophy.pdf
  18. ↑ 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
  19. ↑ Westerhoff, Jan, The Golden Age of Indian Buddhist Philosophy, Oxford University Press, 2018, p. 75.
  20. ↑ 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
  21. ↑ 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/>
  22. ↑ 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
  23. ↑ Abhidharmakośabhāṣyam of Vasubandhu. In: Pradhan, Prahlad, Editor. Abhidharmakośabhāṣyam. 1st ed. Patna: K. P. Jayaswal Research Institute; 1975.
  24. ↑ 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
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