This section is from the book "Holistic Medicine", by Shriniwas J. Kashalikar.
It is interesting to note that the existence of universe is explained on the basis of the forgetfulness of the PURUSHA of his own self. It is said that the existence of the universe as well as the human being in the present case, is like rays of the sun or like light of a lamp Thus these rays or light result from 'Forgetting-that is nonbeing, descending of SUN or LAMP from his true self ie. Sun or lamp character, without of course altering this true character I dont have scientific* frame work to explain this Vision' of reality found in many of .the texts of oriental philosophy From this viewpoint, in ultimate analysis therefore, the universe "as I see", is a forgetfulness or so to say Vion-being' type of existence of the PURUSHA which in turn is die true self of the universe and. also true self of an individual This process or phenomenon of manifestation of universe or human being is referred to as VTKRUTI. The unmamfested universe on the other hand is called as MAYA, AVYAKTA, PRAKRUTI, SHAKTI, YOGMAYA, and ADNYANA. Extrapolating this to the human beings, one can easily appreciate that forgetfulness of one's true self is real or fundamental disease Forgetfulness of one's true self is invariably associated with fragmented, partial and illusory perspective of manifest universe; so one feels his perceptions as the sole, supreme and eternal reality and one proudly cherishes this perspective. This perspective where world is not seen exactly as it is. is manifestation of 'diseased' state. Though this disease is the root cause of and has led to suffering of many kinds in the universe, there are less subtle and more immediate causes of morbidity and mortality too I do not deny this fact. These causes as 111 as mechanisms and characteristics of physical arid mental human suffering however have been looked at, described and explained in different ways by many scholars in the world in the course of history When I study them keenly, I do understand with greater clarity what these people say and thereby, how these thinking trends have come to be known as different systems' of medicine. Further I are able, to appreciate how these systems' actually compliment one another and help us to see their unified common basis This becomes especially clear once I understand their language, terminology and concepts which are characterized by different stages of mind and different backgrounds.
Let us toy to understand clearly the unified perspective of the causes, pathophysiology, pathology and progression of diseases in human life hitherto concealed.
First of all it must be stressed here that the causes of disease process must be comprehended in terms of ultimate, penultimate, immediate etc. In addition, I must understand the role of predisposing factors. Lastly I must clearly categorize effects / consequences / sequalae etc.
One of the ways in which the causes of diseases can be seen is a NIJA and AAGANTUKA. AAGANTUKA disease or l/YADRT e.g accidents, bums, bullet wounds are a result of acute disturbance without significant involvement of the activity of the milieu intérieur, in terms of disturbance in the ho m eo static machinery The effects here are more sudden. Thus perverted behavior, consumption of poison, perverted feelings, extreme pain, fear of unknown, hatred etc can pose extreme danger to health This is aptly called in Sanskrit ASAATMENDRIY ARTHSANYOGA This actually means, 'Being in UNNATURAL OR NONPHYSIOLOGICAL SITUATION" Extreme or excessive activity leading to disease is called ATI YOGA because ATI is excess and YOGA is to be one with or in simple words, to be involved in Perverted physical behavior involving sleeping at odd hours, eating irregularly eating without discretion-with respect to quality and quantity of food are termed MITHYAAYOGA Eating too less, talking too less and working too less are called MEENA YOGA This ATI. MITHYAA and MEENA are all AS AATM E NDRIYAAR TH.