This section is from the book "Holistic Medicine", by Shriniwas J. Kashalikar.
M eaning of the word 'existence" varies both with respect to *what' exists and perception of the knower of 'what' exists.
Thus, i] existence of a stone, electricity, radioactivity, space, time, car, computer, robot, fungi, plants, amoeba, fish, cat, monkey, man, dream, thought, emotions, mind and consciousness of Gnostic being do not imply the same phenomenon through die word "existence" This is because the attributes of every one of these, though have some commonality, do vary Moreover their effects on die surroundings also vary.
ii) The perception* of the 'existence' of the above by a stone, amoeba, man etc. also vanes.
iii) Interactions amongst various constituents vary depending on their perceptions of one another.
iv) The scope and limitations of die human concepts of existence vary depending on perceptions Thus, existence of a particle whose presence is deduced because of die effects it leaves but cannot be observed' by even die best of die resolutions, expands the meaning of the word existence'. The universal and individual consciousness.
Life, tune, space, energy, matter are identified as contingents of multiplanar, multidimensional continuum, by a student of holistic medicine. .
AYURVEDIC paradigm helps us appreciate the apparent human existence as a contingent in universal continuum.
AYURVEDA states, anything that exists is DRAVYA, characteristics of DRAVYA are GUNA, and effects of DRAVYA are KARMA. (If I extend this to human life then implications of KARMA can be called PHALA This brings forth the KARMA-PHALA-SIDDHANTA in new light). AYURVEDIC terms SAM ANY A and VISHESHA connote commonality and specificity respectively SAMANVAYA means interrelationship/interactions. ABHAAVA means nonexistence, absence'before it s coming into existence or after its destruction, not being present elsewhere or non-relahonship with other DRAVYA (Marathi Encyclopedia Vol. I).
AYURVEDA (SANKHYA and other similar philosophies) conceive universe and everything therein, as constituted of nine DRAVYAS viz. AATMAA, MANA, KAALA, DISHAA, AKASHA, VAYU, TEJA, AAPA and PRUTHVI. In my view, PANCHAMAHABHUTAS ie. the five causal entities Viz. PRUTHVI, AAPA, TEJA, VAYU and AAKASHA are forms of energies / space The number may vary depending on new discoveries, b asic tenet; always remaining intact.
Just as reflection of Sun leaves the Sun intact, similarly all the nine DRAVYAS are essentially reflections of AATMAA, AATMAA remaining changeless MAANDUKYOPANISHADA explains this concept Thus, from consciousness AATMA, the multiplanar, multidimensional universe i e. KARYA DRAVYAS become manifest (I dont believe but consider such manifestation of universe more probable than in any other way).
Consciousness through TANMATRAS ie pleunpotent space-energy-forms of cosmic life, variably get reflected' or converted' into KAARANA DRAVYAS viz. PANCHAMAHAABHUTA, and from them into KAARYA DRAVYAS i e. manifest universe. Conversion' of consciousness into time, space, energy, life etc may be referred to as transversion, as conversion m general, connotes change of matter to matter or merely matter to energy A) energy to matter |For AYURVEDIC descnphons such as DADHIKSHEERA NYAAYA, KHALEKAPOTANYAAYA etc interested readers may refer texts on AYURVEDA and related philosophy! Ontogenetic and phylogenehc processes are reversed analogues of die development of universe viz from matter to consciousness and are viewed as contingents in die continuum of consciousness The continuum itself is also referred as life and called ANUBANDHA.
Human existence thus is:
1) That which is manifest from birth to death, STHOOLADEHA.
2) That which spreads beyond birth and death viz KAARANA DEHA, SUKSHMA DEHA, UNGA DEHA referred to as astral bodies.
3) All that coexists along with body as 111 as possibly extends beyond but is not manifest viz. FIVE KOSHAS viz ANNAMAYA, PRANAHAYA, M ANOHAYA, VIDNYANAMAYA &ANANDAMAYA KOS HA.
I feel that reduction of life to only what is manifest and reduction of human life to only the span from birth to death is too restrictive and short sighted Individual life and consciousness are contingents in cosmic life and consciousness and hence the individual lives and forms are referred to as '"clothes' which are changed", in SHREEMAD BHAGVADGEETAA.
However, study of extended realms of human existence demand increasing exploration to arrive at more definitive conclusions regarding TTRYAGA YONIS as referred to latter |A detailed account of this is available in Autobiography of a Yogi - by, Swam i Paramahansa Yogananda).
Let us study AYURVEDIC. YOGIC, CHINESE, HOMEOPATHIC, MAGNETOTHERAPEUTIC and ALLOPATHIC contribution to understanding of human existence.
AYURVEDA derives its concepts from thought-cum-realisanon viz DARSHANAS. One of them is SANKHYA DARSHANA and one of the concept is CHATURVIMSHATI TATWATMAK PURUSHA ie. universal being and individual being are constituted of 24 elements The universal being himself is referred to as PURUSHA which means cosmic consciousness and behaves as a SAKS HI, i.e. has the same role as sun in forming a reflection, where sun remains unchanged, or time-space in which phenomena take place and without which the phenomena CANNOT take place.
With respect to manifest universe AYURVEDA has an elaborate system to characterize every element encountered in nature and in human being. This is, elaborately discussed m DRAVYAGUNA SHAASTRA. I feel that it is absolutely essential to corroborate this description with modem physics, chemistry and biology. Thus TEEKSHNA, GURU. LAGHU, MRUDU, MANDA, DRAVYA etc can very HI be interpreted in modem terms on more reliable taxonómica] grounds Thus objective characteristics can be distinguished from 'subjective sensation-based" description of characteristics.
AYURVEDA has subsequently developed concepts which are closer to allopathy thus e.g. SHADDHAATWAATMAK PURUSHA [AATMAA 5 MAHABHUTAS] or CHIKITSA PURUSHA - the Irving human being to be treated - is a concept closer to physiology, anatomy & psychology in allopathy From SHADDHAAT WAATMAKA PURUSHA further development is the concept of DOSHA-DHAT-UMALA V1DNYANA Thus three DOS HAS viz VAATA, PITTA and KAPHA, seven DHATUS - RASA, RAKTA, MANSA, MEDA, ASTHI. MAJJA, SHUKRA and MALAS viz. MUTRA, PURUSHA, S1DA etc can be corroborated reasonably 111 with concepts in physiology, anatomy and psychology One can appreciate increasing emphasis on understanding of physiology, psychology and anatomy of STHULADEHA, ie human body in the course of development in ayurveda.