Concept of swabhavoparam vada

Dr. Vidhu B. Maheshwari IInd PG ScholarDept. Of Kayachikitsa D.G.M.A.M.C.,GADAG

Concept of SWABHAVOPARAM

VADA

Saturday, April 8, 2023 Swabhavoparam Vada 2

Contents• INTRODUCTION• urÉÑimÉÌ¨É• Srsti Utpatti• Definition• So What is Need of

Treatment • What is Chikitsa• Examples

• Wear and Tear phenomena

• Examples• Conclusion• Discussion


The aim of philosophy may be understood as to recognize the truth of the universe. Every philosophical school presents it own way and sometimes it seems that the diversions in this field may create confusion. But the view of Indian philosophy is very clear and there is no confusion at all. The words of Swami Vivekananda in his historical Chicago meet may lead us to the facts………….

INTRODUCTION


ÃcÉÏlÉÉÇ uÉãÍcÉ§rÉÉSØeÉÑ-MÑüÌOûsÉ-lÉÉlÉÉ-mÉjeÉÑwÉÉÇ|

lÉ×hÉÉqÉåMüÉåaÉqrÉxiuÉqÉÍxÉ mÉrÉxÉÉqÉhÉïuÉ CuÉ||

ÍzÉuÉÉ qÉÌWûqlÉ xiÉÉå§É

That due to the different tastes likings and feelings of individuals the paths may be different but the ultimate goal is GOD or to know self, as the different rivers from the different places and distances reach to the sea with different paths.


UAyurveda is a ancient science based on different schools of philosophies.

UAs it is an realistic science so it has the scientific background.

UThe essential principles of Ayurveda are laid down after many times of tryouts.

UThis is the reason that these principles are still valid even in present era.


UAyurveda is as much as philosophy as a science.

U It is the applied aspect of philosophical perceptions.

UThe structural, functional, pharmacological, psychic and physiological principles of Ayurveda are based on fundamentals of Indian philosophy like Panchbhautik theory, Triguna concepts and various vadas

Saturday, April 8, 2023

The concept of swabhavoparam vada had also their roots in the vadas of darshan.


urÉÑimÉÌ¨ÉxuÉpÉÉuÉÉåmÉUqÉuÉ

ÉS

xuÉpÉÉuÉÉåmÉU

qÉ

xuÉpÉÉuÉ

EmÉUq

É

uÉÉS


The term xuÉpÉÉuÉ means Prakrti or Nature of the substance.

The word EmÉUqÉ means Ceasing, Stopping or Death.

Thus when the existing factors are destroyed naturally, the principle is known as

xuÉpÉÉuÉÉåmÉUqÉuÉÉS|


srsti utpattiDescribing the process of evaluation, Aachrya

Charka explains that……

eÉÉrÉiÉå oÉÑÎ®UurÉ£üÉiÉ oÉÑ®rÉÉÅWûÍqÉÌiÉ qÉlrÉiÉå|

mÉUÇ ZÉÉSÏlrÉWÇûMüÉUÉSÒim±liÉå rÉjÉÉ¢üqÉqÉ||

iÉiÉÈ xÉqmÉÔhÉï xÉuÉÉï…ûÉå eÉÉiÉÉåÅprÉÑÌSiÉ EcrÉiÉå||

cÉ.zÉÉ.1/66-67


The Buddhi originates from Avyakta, Ahankara from Buddhi and Panch Mahabhutas from Ahankara. The empirical soul thus manifested in its entirety is regarded as born.


DefinitioneÉÉrÉliÉå

WåûiÉÑuÉæwÉqrÉÉÌ²wÉqÉÉ SåWûkÉÉiÉuÉ:|

WåûiÉÑxÉÉqrÉÉiÉ xÉqÉÉxiÉåwÉÉÇ xuÉpÉÉuÉÉåmÉUqÉ: xÉSÉ||

cÉ.xÉÔ. 16/27


Disturbance in the equilibrium of dhatus causes imbalance of dhatus of the body. On the other hand, the maintance of the former's equilibrium maintains the latter balance.

How ever the dhatus come to samya avastha automatically irrespective of any external causative factor; that is to say both the samya and vishamya dhatus tend to fade away immediately after they are caused.


iÉåwÉÉÍqÉÌiÉ ÌuÉwÉÉqÉÉhÉÉÇ kÉÉiÉÔlÉÉÇ xÉqÉÉlÉÉÇ cÉ xuÉpÉÉuÉÉiÉ ÌuÉlÉÉzÉMüÉUhÉÌlÉUmÉå¤ÉÉSÒmÉUqÉÉå ÌuÉlÉÉzÉÈ xuÉpÉÉuÉÉåmÉUqÉÈ|

cÉ¢ü.

Aachrya Chakrapani describes that there is cause in samyata and vishmta of dhatus but there is no cause in their destruction and this is known as SWABHAVOPARAM VADA.


xuÉxrÉ kÉqÉïxrÉ ÃmÉxrÉ cÉÉåmÉUqÉÉå

aÉÇaÉÉkÉU

Aachrya Gangadhar explains swabhavoparam as destruction of any object’s own nature, qualities or form is known as SWABHAVOPARAM


Actual meaning of Swabhavoparam vada is explained as though Dhatus get destructed every minute and to compensate this we take AÉWûÉU according to the prescribe AÉWûÉU ¢üqÉ and this can’t be experienced by the human until he performs EmÉuÉÉxÉ (fasting).


Acharya Chakrapani compared it with ¤ÉhÉpÉ…ÓûUuÉÉS but as Acharya Charaka was former to Buddha so inference can be made that Swabhavoparam Vada is original contribution of Acharya Charka.


The concept of Swabhavoparam Vada is different from Kshanbhangura Vada because Kshanbhangura Vada considers that the substance is created in the first moment, sustain for next moment and then get destructed in third moment. It arises from and end up in Asat. While Swabhavoparam Vada considers that object arises from a specific cause but get destroyed naturally.


mÉëuÉØÌ¨ÉWåûiÉÑpÉÉïuÉÉlÉÉÇ lÉ ÌlÉUÉåkÉåÅÎxiÉ MüÉUhÉqÉ|MåüÍcÉ¨É§ÉÉÌmÉ qÉlrÉliÉå WåûiÉÑÇ WåûiÉÉåUuÉiÉïlÉqÉ||

cÉ.xÉÔ. 16/28There is a causative factor for the manifestation of

beings but no causative factor as such exists for their destruction. Some are of the view that destruction of beings is caused by the non effectiveness of the causative factors.


Aachrya Chakrapani further commented on this that mÉëuÉØÌ¨ÉWåûiÉÑÈEimÉÌ¨É WåûiÉÑpÉÉïuÉÉlÉÉqÉÎxiÉ, all beings do have a cause in so far as their creation is concerned, but they have no cause in relation to their destruction; that is to say, WåûiÉÉåUuÉiÉïlÉÍqÉÌiÉ EimÉÉSMüWåûiÉÉåUpÉÉuÉqÉ Absence of causative factor is hetu for annihilation. Annihilation or destruction of beings is automatic.


Acharya Gangadhara supported the view of swabhavoparamvada; The deha dharaka dhatus are produced from their cause and disturbance in these Hetus will produce imbalance in the dhatus also. Similarly proper Hetus produce sama dhatus.


By giving following example Aachrya Chakrapani supports Aachrya Charka view:

The flame of a deepak requires a cause, that is oil, thread & deepak etc., for its continuation but it does not need any cause as such for its destruction which is automatic.

Thus all beings are produced due to certain causative factors but they perish automatically without caring for any cause.


Acharya Chakrapani further commented that A Sword, after it has been manufactured does not need any other causative factor for maintain its natural shape made of Iron.

So if this view is accepted , the Disturbance of equilibrium caused in the Dhatus by certain causative factors will be automatically done away without the help of any Therapeutic device.


So What is Need of Treatment ?

xuÉpÉÉuÉÉåmÉUqÉå MüqÉï ÍcÉÌMüixÉÉmÉëÉpÉ×iÉxrÉ ÌMüqÉ|

pÉåwÉeÉãÌuÉïwÉqÉÉlÉ kÉÉiÉÔlÉ MüÉlÉ xÉqÉÏMÑüÃiÉå ÍpÉwÉMü|

MüÉ uÉÉ ÍcÉÌMüixÉÉ ÌMüqÉjÉïÇ uÉÉ mÉërÉÑerÉiÉå||

cÉ.xÉÑ.16/29,30

That is to say that, when the purpose for which the treatment is prescribed, is automatically served what is the use of any treatment at all?


YES, THERE IS A NEED OF THE TREATMENT.

lÉ lÉÉzÉ MüÉUhÉÉuÉÉ°ÉuÉÉlÉÉÇ lÉÉzÉMüÉUhÉÇ|

eÉÉrÉiÉå ÌlÉirÉaÉxrÉåuÉ MüÉsÉxrÉÉirÉrÉMüÉUhÉÇ||

zÉÏbÉëaÉiuÉÉ±jÉÉpÉÔiÉxjÉÉ pÉÉuÉÉå ÌuÉmÉ±iÉå|

ÌlÉUÉåkÉå MüÉUhÉÇ iÉxrÉ lÉÉÎxiÉ lÉãuÉÉlrÉjÉÉÌ¢ürÉÉ||

cÉ.xÉÑ.16/32-33


*Acharya charka answering all the questions describing that the causative factors for the destruction of beings cannot be understood (not because they are in understandable but) because such factors do not exist at all.


*This is on the analogy of time. Time is always in the process of quick moment.

* It automatically goes on going and destroying itself and doesn’t need any other cause for destroying.

*Such is the cause of destruction of all beings and all the things perish which are produced and no causative factor for destruction of a being required.


Acharya Chakrapani explained that although the dhatu vaishmya in the body will be destroyed naturally but if there is no cause present of dhatu samya, the dhatu vaishmya will dominate due to its continuous production from its cause.

on the other hand presence of dhatu samya janaka hetu will produce dhatu samya and the dhatu vaishmya will be destroyed automatically and will not produce again.

Saturday, April 8, 2023

What is

Chikitsa?rÉÉÍpÉÈÌ¢ürÉÉÍpÉeÉÉïrÉliÉå zÉUÏUå kÉÉiÉuÉÈ xÉqÉÉÈ|

xÉÉ ÍcÉÌMüixÉÉ ÌuÉMüÉUÉhÉÉÇMüqÉïiÉÎ°wÉeÉÉÇ xqÉ×iÉÇ||

cÉ.xÉÑ.16/34 Physicians only try to maintain equilibrium of dhatus

and by this phenomenon the diseases perish automatically. This, in fact, is the prime duty of the physician.

Swabhavoparam Vada 29


ÍcÉÌMüixÉÉ E¬åzrÉ

MüjÉÇ zÉUÏUå kÉÉiÉÔlÉÉÇ uÉæwÉqrÉÇlÉ pÉuÉåÌSÌiÉ|

xÉqÉÉlÉÉÇ cÉÉlÉÑoÉlkÉÈ xrÉÉÌSirÉjÉï Ì¢ürÉiÉå Ì¢ürÉÉ||

cÉ.xÉÑ.16/35

The purpose of such action is to prevent the disturbance of the equilibrium of the dhatus and maintain their equilibrium.


The ultimate aim of Ayurveda is

xuÉxjÉÉlÉÉÇ xuÉÉxjrÉU¤ÉhÉÇ,

AÉiÉÑUxrÉ urÉÉÍkÉmÉËUqÉÉå¤ÉÈ


Examples


Y qÉkÉÑUÉqsÉsÉuÉhÉÉ uÉÉiÉÇ zÉqÉrÉÎliÉ

As in vata vridhi, madhura, amla rasa are used as vata shamaka. But actually these rasa produce kapha and the opposite guna i.e. vata destructed naturally.


YJara, Mrityu are swabhavika and these can not be stopped.

eÉlqÉ AÉMüÎxqÉMü qÉ×irÉÑ ÌlÉÍ¶ÉiÉ

Birth is ACCIDENTAL, but DEATH is ULTIMATE


Y Acharya Sushruta considered Dantapatanadi as swabhavika process supporting SWABHAVOPARAMVADA.


Wear

Tear &


Wear & Tear• Wear and tear is damage

that naturally and inevitably occurs as a result of normal wear or aging.


Wear and tear is a form of reduction which is assumed to occur even when an item is used competently and with care and proper maintenance.

For example, repeated impacts may cause stress to a hammer's head. In the normal use of a hammer for its designed task, this stress is impossible to prevent, and any attempt to eliminate it would make the hammer useless. At the same time, it is expected that the normal use of a hammer will not break it beyond repair until it has gone through a certain amount of use.


Examples


Process of Aging


Osteoporosis


lÉ ½åMüÉå uÉiÉïiÉå pÉÉuÉÉå uÉiÉïiÉå lÉÉmrÉWåûiÉÑMüÈ|

zÉÏbÉëaÉiuÉÉixuÉpÉÉuÉÉ¨uÉpÉÉuÉÉå lÉ urÉÌiÉuÉiÉïiÉå||

cÉ.zÉÉ.1/58

+ As regards the process of discretion, this does not need any cause as such. It is automatic.

+Aachrya Charka considered kala as an example to clear the concept of swabhavoparam vada. The reason is that the process of destruction is too quick to allow any other causative factor to leave any impact thereon.

Conclusion


This concept is applied in Ayurveda to cure diseases. It emphasizes on upholding dhatu samya as the diseases will resolve following natural destruction.


Discussion

�According to MüÉrÉï-MüÉUhÉ theory for every MüÉrÉï there must be a MüÉUhÉ, if it is true then ÌuÉlÉÉzÉ is also one of the MüÉrÉï then how can we say that ÌuÉlÉÉzÉ is without any MüÉUhÉ?

Concept of swabhavoparam vada

Health & Medicine

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