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Swabhavoparam vada (view source)

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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 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 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]

== 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 soul does not exist without a [[Sharira|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 [[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 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 [[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, 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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== 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 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 [[Kala|time (kala)]] vanishes, it has no relation with the past and future. Each present moment 'does not possess any temporal thickness'.  Knowledge is like a river, which flows always. The old water flows away, and the new water again enters into the flow even though the river is only called by the old name. In the same way, even though the former object is destroyed and a new object is produced, it is perceived that the present object is the same as the former object. This is because, in every second moment, the same object identical to the former object is produced. This process goes on incessantly. All the things in the universe were created by their own causes. The matter is perishable by nature.<ref name="ref20">Madhava Acharya. Sarva-Darshan-Sangraha. Chapter 2; Bauddha Darshan. Translated from Sanskrit by Uday Narain Sinha & Govind Suri.6th ed. Mumbai: Shri Krishnadas Academy;1982.Page 47-52. https://archive.org/details/in.ernet.dli.2015.444543/page/n1/mode/1up </ref> The cause of the destruction of concern is their caste i.e. origin or nature. That is, the matter arises by nature in such a way that it must be destroyed in the second moment. Transience (kshanikata) of matter is inherent. The matter is getting destroyed every moment, and, in its place, new similar substances are being generated immediately. The lamp's flame is destroyed every moment, and in its place in the second moment, a new lamp like that of the previous lamp is born. Though the matter is momentary, by continuous analogous transformations that occur every second, we assume that it is the same substance. Modern interpreters often illustrate the point with the example of the apparent motion on a movie screen being caused by a quick succession of stills. This is said to be the case with the many entities that appear to make up the continuous self.<ref name="ref21">Gold, Jonathan C., "Vasubandhu", The Stanford Encyclopedia of Philosophy (Winter 2022 Edition), Edward N. Zalta & Uri Nodelman (eds.), URL = <https://plato.stanford.edu/archives/win2022/entries/vasubandhu/> </ref> Thus whatever is true in the world is momentary. Therefore, all sacraments (sanskar) are momentary. It is rightly said. In the post-knowledge arising out of prior knowledge, power is obtained from past knowledge through a succession of the moment . All conditioned phenomena are subject to change and decay and are, therefore, impermanent. (Dhammapada Verses 277) All things are impermanent, was the doctrine preached by the Buddha. Anitya is inherent in all component things. As a matter of the reality of the momentariness, which follows from the principle of dependent origination. Whatever is born will also be declined, and whatever may be declined cannot be considered permanent. That is why everything is momentary. Therefore, the doctrine of momentariness goes further than the principle of the theory of impermanence. It not only means that everything is impermanent but according to this, everything exists only for a moment.<ref name="ref22">Pisit Maneewong ; A Study of Momentariness Doctrine (Kṣaṇabhaṅguravāda) in Sautrāntika; subject-REL 645 (Indian Buddhism); paper submitted on december7. 2015; University of the West; https://www.academia.edu/19569389/A_Study_of_Momentariness_Doctrine_K%E1%B9%A3a%E1%B9%87abha%E1%B9%85gurav%C4%81da_in_Sautr%C4%81ntika </ref> Vasubandhu (4th to 5th century CE) was one of the most influential thinkers in the Indian Buddhist philosophical tradition. Vasubandhu believed in the doctrine of universal momentariness. He opined that all things in the world of ordinary beings were subject to causes and conditions and, therefore, impermanent. Vasubandhu in his work discussed the impossibility of change coupled with the doctrine of impermanence, to establish momentariness. If things have it as part of their nature to self-destruct, they must do so immediately upon coming into being. It can never become so if they do not have it as part of their nature.<ref name="ref23">Abhidharmakośabhāṣyam of Vasubandhu. In: Pradhan, Prahlad, Editor. Abhidharmakośabhāṣyam. 1st ed. Patna: K. P. Jayaswal Research Institute; 1975. </ref><ref name="ref24">Gold, Jonathan C., "Vasubandhu", The Stanford Encyclopedia of Philosophy (Spring 2021 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/spr2021/entries/vasubandhu </ref> Thus, the doctrine of momentariness evolved from the fundamental theory of impermanence, the doctrine of dependent origination, and the law of causation. All these theories form the basis for the construction of swabhavoparama vada. Being a medical health care system, the prime objective of [[Ayurveda|Ayurveda]] is to maintain the equilibrium state of [[Dhatu|dhatus]] and not to achieve enlightenment, or nirvana. [[Ayurveda|Ayurveda]] has the impact of various ancient schools of Indian philosophical teachings on its foundational structure. Thus, Acharya Atreya establishes the importance of treatment by constructing the theory of swabhavoparama vada. This help to build and nurture the fundamentals of [[Ayurveda|Ayurveda]]. Thus, all beings have a cause for their creation, but they have no reason for their destruction. The annihilation or destruction of beings is a natural phenomenon. All the things are produced in the first moment due to certain causative factors. Still, they perish naturally in the very second moment without expecting any cause or causative factor. Swabhava is the cause behind destruction. Thus, the disturbance in the state of equilibrium of [[Dhatu|dhatus]] by certain causative factors will be momentary. Automatically it will be destructed in the next moment without the help of any therapeutic intervention. So, any deviation from the state of equilibrium of the [[Dhatu|dhatus]] be treated as a momentary one. The view of the doctrine mentioned above of continual decay of things (kshanikavada) is being acknowledged to construct the role and utility of the treatment. Although the imbalance of [[Dhatu|dhatus]] is destroyed transiently, the role of chikitsa is admitted necessary to produce homogeneous [[Dhatu|dhatus]]. Thus, based on the theory of causation, the role of treatment could be established to disrupt the disequilibrium and restore and maintain the continuum of sama [[Dhatu|dhatu]]. Thus swabhavoparama vada is built on the three basic philosophical doctrines viz.

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

Fasting is one of the ten methods of langhana therapy.<ref name="ref42">Murthy K.N., Deole Y. S.. Langhanabrimhaniya Adhyaya verse18. In: Dwivedi R.B., Deole Y.S., Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020.

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https://www.carakasamhitaonline.com/mediawiki1.32.1/index.php?title=Langhanabrimhaniya_Adhyaya&oldid = 41152. Accessed October 26, 2022. </ref> Fasting includes complete abstinence from food. There is extensive empirical and observational evidence that medically supervised fasting is efficacious in treating many disorders. It prevents most chronic degenerative and chronic inflammatory diseases. Michalsen A. mentioned potential health-promoting effects of fasting like fasting-induced neuroendocrine activation and hermetic stress response, increased production of neurotrophic factors, reduced mitochondrial oxidative stress, general decrease of signals associated with aging, and promotion of autophagy.<ref name="ref43">Michalsen, A., & Li, C. (2013). Fasting therapy for treating and preventing disease - current state of evidence. Forschende Komplementarmedizin (2006), 20(6), 444–453. https://doi.org/10.1159/000357765 </ref><ref name="ref44">Wilhelmi de Toledo F, Buchinger A, Burggrabe H, et al. Fasting therapy - an expert panel update of the 2002 consensus guidelines. Forsch Komplementmed. 2013;20(6):434-443. doi:10.1159/000357602https://doi.org/10.1159/000357602 </ref> Fasting is a powerful approach to ignite digestion, which removes accumulated toxins in the [[Sharira|body]]. Aam (metabolic toxins) is considered an underlying driver of all illnesses. Fasting destroys many metabolic toxins, removes the obstruction of the srotasa, and ignites the agni (digestive capacity). This process helps to combat illness.<ref name="ref45">Gaikwad S, Gaikwad P, Saxena V. Principles of Fasting in [[Ayurveda|Ayurveda]]. International Journal of Science Environment and Technology (2017), 6 (1), 787-792 </ref> Fasting therapy works on the fundamentals of swabhavoparama vada. In the absence of cause (unwholesome food), the future manifestation of vishama dhatus is prohibited by abstaining from food intake. The destruction of previously formed aam and vishama dhatu takes place naturally.

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