Ayurvedic definition of body is categoric. Environmental material is suitably modified with the species-specific structure; there is essential co-existence of subtle or non-dimensional material with dimensional material. The cognizable material provides anchor to the subtle components.
The constituents obligatory for the existence of any (living) being are the corpus the cluster of sense organs, pleasure / pain modulating system and a knowledge procuring component. The pain-pleasure exhibiting system versionizesreceived stimuli in a range from pain to pleasure or vice versa. Popularly it can be compared to the mind of a person. Aayu term Manas (is opt by itself) cannot be fully transliterated as mind as the term mind has got its scientific limited definition.
Despite the pain pleasure modulation; consciousness, soul or the knower inside the body; is aware of environmental stimuli. The main distinction between Manas and Aatmaa is that the first is behind the pain / pleasure classification; whereas the second is awareness of the inside and by the help of sense organs also of the outside. The consciousness, knower modifies the knowledge gained from the environmental stimuli any changes pain to pleasure or vice versa. An approaching disease causes change in pleasure / pain awareness for the same stimulus. The body normally craves for food intake, but when a disease is there transiently intake may be cause for pain instead of the usual pleasure. The innate protective subtle entity co-existing along with material cannot be described by characters, properties as having color, taste, smell, sound touch etc.
The component is described therefore to be ultimate in fine nature and is located in all the parts of the body. Its existence can be known by changed desires; disgusts efforts for pleasure and efforts for avoiding pain are exhibited by beings depending upon their mobility.
The soul or self or the conscious, Aatmaa possesses the (components of) body. In all languages, some one possessor repeatedly, states that it is his finger, his chest etc. The nature, properties, characters of these body components may change from sky to earth, but the possessor continues to say that is his (mine). Usually the owner states that is his shirt, wristwatch etc. There / the possessing owner and possessed entities are distinct and different from each other. When asked how do you do different from each other. When asked how do you do? The response is having a stomachache; my finger is swollen. If asked what did you do? The response is modified or stopped food intake, I did not move the finger. All will categorically express it. With modification in knowledge of body components, there in modification is receipt of environmental entities. Thus the usually unwanted sweater may be transiently pleasing when a person has fever.
The Medical profession, therefore, should know in detail about the principle of awareness dwelling in the material body corpus. The season of progeny rearing is one, which exhibits modification in our usual behavior. The behavior of animals for 11-11 1/2 month and that during mating breeding season is substantially different. Human conception at time shows radical / diagonal modifications in desired / hated entities. That lasts usually till the delivery. Then the usual likes-dislikes once again prevail.
Whenever one reaches to the stage of impending death, the desires and disgusts decrease to get almost nullified. But with conception there are strong desires / dislikes for a number of stimuli.
The capacity to comprehend when exposed to experience of learning is not similar in all. A few do not learn In spiteof years and years of legitimate input, whereas a few talented grasp and teach others even when not exposed. It is said that the talent is in-born. At times beings know the history, geography of time and location which they had no occasion to come across. So the real knowledge and exposure to teaching have no casual relation.
All these observations and selfs inner awareness leading to modification of entities to be with or to avoid from; has guided appropriately to label somethings which are permanently shifting from body to body. Its ultimate goal is protective awareness. The approach of illness or recovery from it is first perceived by the conscious. Later on its knowledge is with the kith and kin, professional servants etc.
Having cognized categorically that the existence of some non-dimensional fine most subtle entity is there, Aayu-scientists expressed the three-layered understanding of illnesses. Ordinary, Serious and leading to fatality.
The usual illness can be known by the questions how do you do? What did you do? Was there any modification deliberately done, as one is aware of the approach of illness or recovery. It is the expression of pain / pleasure, avoidance and preference. For both efforts are activated by living beings.
A person who is more seriously ill does not cognize, withdrawal / remember, co-ordinate, clearly identify, deployment of sense organs. In such a situation even the ordinary people decide that the illness is serious. The desired pain / pleasure deviation is not quickly expressed. A still serious patient may not express any pain even though stimuli are contacted. He is not in a status to say about cognition, loss of memory, lack of co-ordination etc. He is (breathing) taking in something from environment and throws away something after utilization (exhale breath out). When carefully examined some contraction relaxation of a very fine pattern is revealed. Nothing else than these if examined, attempt to initiate hope and treatment is recommended. But in the situation where the inhalation exhalation and fine most contractions (to light in the eye) is not examined; a professional should not initiate treatment.
To take a decision whether or not to initiate a treatment; the examination or color, odor, swelling, wrinkles etc. is not useful, but examination of desire for pleasure; disgust for pain by self efforts is very useful. A patient does not express this, does not have correct cognition; memory etc. and if the breathing and showing fine most contractions, one can initiate treatment. The patient responds after a stipulated time. But in the situation where intake, exhalation etc are not seen, starting treatment is a big lapse on the part of the professional.
So the Ayurvedicscientist lays primary emphasis on examination of the knower. Confidence that the knower is dwelling in the body is a primary pre-requirement of starting any treatment. If all the three tiers of knowersexistence are not examined; not to start or stop the management is absolutely necessary. Ayurvedic S`haareera sthaana chapters, therefore provide abundant explanation of the knower, before the structural details of the body are described.
Compared to the vivid structural-dimensional components, non-dimensional Aatmaa is to be understood with more acumen explanations about the various aspects of the Aatmaa are exhaustively given. The system of awareness is similar in a number of species. Naturally it is expressed as one, which partakes in every being. The term Aatmaa spells that one which is dynamic all the while.
Calling clearly the examinable Aatmaa as only philosophical and not practical is a conceptual misunderstanding, since it is a fine most, subtle most entity many names are ascribed to it, Sus`hruta having enumerated all possible synonyms; adds whosoever may be; but Aatmaa is the factor responsible for knowledge. The knowledge about the inside and through sense organs; knowledge about surrounding environment is promptly utilized for possible protection of the beings. Disease, ill health, recovery from illness, evolvement of progeny is the stages where one has to pay attention to Aatmika characters. Knowing has a specific weightagein each situation.
Sr. Scientist AyuSoft. Pune
Last updated on March 23rd, 2021 at 04:15 am