The document presents the concept of Swabhavoparama Vaada in Ayurveda, emphasizing its philosophical foundations and relevance in disease treatment. It discusses the definitions, differences with other vaadas, and the natural process of destruction that occurs due to one's inherent qualities. The conclusions highlight the application of this concept in treatment and understanding of diseases, underscoring the importance of innate qualities and the irreversibility of certain natural processes.

1. DAARSHANIKA SIDDHANTA
Concept of
Swabhaavoparama Vaada
PRESENTER
Dr. Shruthi Panambur
Final year PG scholar
Dept of PG studies in Ayurveda
Samhita and Siddhanta
Sri Sri College of Ayurvedic
Science & Research hospital
GUIDED BY
Dr. Sri Nagesh K.A
Professor & HOD
Dept Of PG Studies In Ayurveda Samhita And
Siddhanta
Sri Sri College Of Ayurvedic Science & Research
Hospital
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2. CONTENT
• Introduction
• Review on literature
• Discussion
• Conclusion
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3. Introduction
• Ayurveda is a science which accepts the philosophies of darshanas and it is explained in applied
form.
• The fundamentals of philosophy like panchamahabhuta, triguna, vaada etc. are the basis for the
concepts of Ayurveda.
• Swabhavoparama vaada is one among that philosophies, which is an important concept to know
before treating a diseases.
• So, it is explained in chikitsaaprabhruteeya adhyaaya of charaka Samhita sutra sthaana where
the proper method of selecting the patient for chikitsa and treating it in specific manner and if
not its complication are explained.
• Hence, here will know the concepts of swabhavoparama vaada.
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4. Review on literature
• Nirukti and paryaaya
• स्वभाव: - स्वस्य भावः ; स्वकीयभावः
संससध्दः, प्रक
ृ स ः, स्वरूपम्, सिसर्ग:
• उपरम - उप+रम+घञ् (सिपा िा ् ि वृध्दः)-सिवृसि, मृत्यु
• वाद- वद् +घञ्
• Thus the existing factors are destroyed naturally, the principle is
swabhaavoparama vaada.
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5. Swabhaavoparama vaada
• जायन्ते हे ुवैषम्यासिषमा देहधा वः|
हे ुसाम्या ् समास्तेषां स्वभावोपरमः सदा||(ch.su.16/27)
देहधा वः हे ुवैषम्यासिषमा जायन्ते हे ुसाम्या ् ेषां(देहधा वः) समा: जायन्ते स्वभावोपरमः सदा जायन्ते ||
Hetu vaishamya- deha dhatu vaishamya
Hetu saamya – deha dhatu saamya
swabhava - Uparama
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6. Swabhaavoparama vaada
chakrapaani and gangaadhara
• स्वभावात् ववनाशकारणवनरपेक्षादुपरमो ववनाशः स्वभावोपरमः|(ch.su.16/27.chakrapaani)
That there is cause in samyata and vishamata of dhatus but there is no cause in their destruction
or swabhava itself will the cause for destruction .
• स्वभावस्य स्वस्य धर्म्मस्य स्वस्य रूपस्य चोपरमो नाशो भववत|(ch.su.16/27.ganghaadhara)
Destruction of any object’s own nature, qualities or form is swabhavoparama vaada.
“स्वभावस्य स्वभावात् उपरमो”
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7. Opinion of other achaaryas on Swabhaavoparama
vaada
• प्रवृसिहे ुभागवािां ि सिरोधेऽधस्त कारणम्|
क
े सिित्रासप मन्यन्ते हे ुं हे ोरव गिम्||(ch.su.16/28)
• प्रवृसिहे ुभागवािां सिरोधेऽधस्त ि कारणम् त्रासप हे ुं हे ोरव गिम् क
े सि ् मन्यन्ते ||
Absence of utpaadaka hetu is the hetu for uparama
example – lamp with thread, oil, fire
sword
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8. Swabhaavoparama and chikitsa
• Now there is a doubt asked by Agnivesha is, when the purpose for the treatment is
prescribed is automatically served then what is the use of any treatment?
• ज्ञाय े सित्यर्स्येव कालस्यात्ययकारणम्||
शीघ्रर्त्वाद्यथा भू स्तथा भावो सवपद्य े|(ch.su.16/31-32)
Example - Patasya Raaga
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9. Difference between swabhaava vaada and
swabhaavoparama vaada
• Swabhaava vaada
• Natural qualities that is innate
qualities of padaartha is swabhava.
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• Swabhaavoparama vaada
• The uparama that is destruction in the
qualities of the padaartha is
swabhavoparama vaada

10. Difference between swabhavoparama vaada and
kshana bhanghura vaada
• In kshana bhangura vaada, the
substances is created in the first, sustain
and destroyed.
• No recoiling occurs.
• Explain – Shareera.
• In swabhavoparama vaada, the
substances arises from the specific hetu
but gets destroyed naturally.
• Recoiling back to its nature
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11. Scope and Limitations of swabhaavoparama vaada in
vyaadi
• Scope
• Nidaana parivarjana is itself chikitsa. In jwara doing langhana is one of the
chikitsa, here due to swabhava the destruction of aama happens.
• Limitation
• Till dosha dooshya sammurchana swabhaavoparama vaada is applied, after that
there will be necessary to do chikitsa to break dosha dooshya sammurchana.
Otherwise there will be destruction of dhatus.
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12. Discussion
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13. Shat Padaartha
• Dravya-
• Kaala - swabhava is itself kaala example swabhavaja vyaadhi
example –
According to vaya, dina, ratri, bhukta
according to ritu Chaya, prakopa, prashama
• Manas
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14. Shat Padaartha
• Guna
• Samyoga – samyoga of kaala will be kaarana for swabhaavoparama
• Pruthaktva – asamyoga of any hetu in utpatti or stiti will be reason for
swabhavoparama vaada
• Karma-
• Akarma is present here, that is not doing any karma.
• Abhaava – pradvamsa abhaava
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15. Siddhanta
• Namakarana Siddhanta – by the name swabhaavoparama vaada itself the
definition of the concept is understood that is destruction happens by nature
• Loka pururusha saamya Siddhanta- in the season of winter there will be fall in
leaves naturally without any influence of external factor like water, fertilizers but
due to kaala.
Death of sun also mentioned that is 5 billion years from now.
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16. Siddhanta
• Roga Siddhanta- not following dina charya or rithu charya for maintain swastha
avastha then person ends up vyaadhi
• Chikitsaa Siddhanta – nidaana parivarjana is itself chikitsa like in jwara, langhana
• Kaarya – kaarana siddhanta
Swabhava- kaarana; uparama- kaarya
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17. Nyaaya
• Naprushto guruvo vadanti
Without Agnivesha’s quiery the concept of swabhaavoparama vaada was unswered.
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18. Pramaana
• Apthopadesha –
Charaka Samhita, sutra sthaana, 16th adhyaaya, swabhavaoparama sadaa
• Prathyaksha –
uparama lakshana are only prathyaksha bhaavas here.
• Anumana – anumaana of uparama is done here. Because there will be abhava of
hetu(moorthbhava) and kaala itself becomes hetu which we can not see through
indriyas.
• Upama – examples explained by chakrapaani that is lamp and sword, pata
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19. Vaada
• Kshanabhangura vaada
• Swabhava vaada
• Parinaama vaada – peelu paaka- sva roopasya naasha
pitara paaka – sva dharmyasa naasha
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20. Tantrayukti
• Adhikarana tantrayukti – swabhaavoparama vaada
• Hetwartha – swabhava is the hetu for uparama
• Padaartha – स्वस्य धर्म्गस्य स्वस्य रूपस्य िोपरमो िाशो||
• Upadesha – for Agnivesha’s question the detail explaination is given by atreya
maharshi
• Apadesha – swabhaavoparama where in karana and kaaraya are mentioned
• Vidhaana – the method of explaining the swabhaavoparama vaada prakarana
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21. Tantrayukti
• Nidarshana – drushtanta of lamp and sword is taken to understand
swabhaavoparama vaada.
• Nirvachanam – definition of swabhaavoparama vaada explained by chakrapaani
and ganghaadara
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22. Conclusion
• Kaala is the kaarana for uparama is understood.
• The uparama of Shareera, manas and lokha by swabhaava is appreciated.
• Samyoga of kaala and pruthaktva(asamyoga) of other hetu in utpatti or stiti is
recognized.
• Akarma, that is not anything will be there in swabhaavoparama vaada.
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23. Conclusion
• Naamakarana Siddhanta, lokha purusha Siddhanta, kaarya kaarana Siddhanta,
roga Siddhanta, chikitsa Siddhanta are applied to understand swabhaavoparama
vaada.
• Apthopadesha, prathyaksha, anumaana, upamaana are applied to understand
swabhaavoparama vaada.
• Difference between kshana bhangura vaada and swabhaavoparaa vaada is
understood.
• Differnce between swabhaava vaada and swabhaavoparama vaada is known.
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24. Conclusion
• Role of parinaama vaada, peelu paaka and pitara paaka is appreciated in
swabhaavoparama vaada.
• Adhikarana, vidhaana, hetwartha, padaartha, upadesha, apadesha, nidarshana,
nirvachana are applied in the concept of swabhaavoparama vaada
• The innate quality of the Shareera is to deteriorate, where deterioration can not be
controlled. But by chiktsa the rate of deterioration can be brought down.
• “स्वभावस्य स्वभावात् उपरमो” (getting distructed on its own, by its own features
is swabhavoparama)
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