Pushkarmuni Abhinandan Granth

Author(s): Devendramuni, A D Batra, Shreechand Surana
Publisher: Rajasthankesari Adhyatmayogi Upadhyay Shree Pushkar Muni Abhinandan Granth Prakashan Samiti

Page 1155

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श्री पुष्करमुनि अभिनन्दन ग्रन्थ : नवम खण्ड
vikāro-dhātu-vaişamyam, samyam, prakritir ucyate
sukhasamjñākam asogyam vikāro dukham eva ca Vikara i. e., disease is dhātu-Vaisamya-loss of equality, equilibrium, harmony of dhätuVaisamya while prakrti i.e., health is their equilibrium. Health is termed as happiness while ill-health is nothing more than unhappiness. And Caraka, therefore, further states that asatmyendriyartha-sarnyoga, prajñāparādha and parināma are the causes of unhappiness itself and this is the final aetiological factor of disease. He declares: these be known as the causes of unhappiness, a downfall of man as regards dhi, dhrti and smrti which constitute prajña aided by käla (time) and action (karma) in its Indian sense ; besides absence or loss of satmya (tolerance) immunity or resistance, on the part of the senses when in contact with their respective objects.
Thus summarily and philosophicaly too it is the offence of prjaña which is the ultimate cause of disease: (prajñāparadham tam sistah bruvate vyädhi-karanam). Therefore generally Caraka enumerates the causes of prajñāparādba.
He states : irritating. provoking, the nature calls that are in motion curbing of those which are irritated, resorting to those adventures of feats, excessive indulgence in women, to take part in those experiences which cause excessive excitement, excess as regards works and time, unwholesome beginning of undertakings, loss of moral conduct and modesty, insulting the respectworthy, resorting to know unrighteous acts and objects willingly travelling in improper region at improper times, friendship with those whose deeds or undertakings are impure and complicated to abandon the wholesome regime behaviour, resorting to envy, pride, fear, anger, greed, captivations, infatuation, intoxication and action done through rajas, tamas, characterstics of mind tends to prajñā parādha. Thus prajñāparādha is an uneven, unwholesome, improper knowledge which is perceptible only to mind i. e., from within, (buddhyavişama vijñānam visam ca pravartanam).
Pathogenesis thus, commences from Atman downwards to actual manifestation of disease. Theraputics, therefore, has to have also these dimensions. And Ayurveda recommends and prescribes all such measures, besides strict medical treatment and ultimately declares
Yoge mokşe ca sarveşam vedanānām nivartnam' i. e., in yoga and moksa there is final emancipation from all the sufferings. Yoga and Pathogenesis
Yoga and Ayurveda is a twin product of Indian culture, the former is known more to the world than the later. These two yoga has been subjected to all the sorts of investigation on modern lines, by modern parametres. However, these are completely align to the aims and spirit and even the methods of yoga. Of course this had to take place and has thereby today rendered a good service to Yoga and is still getting profitted by it. The difficulty arises when one tries to see the scientific and philosophic side of it, in itself and in relation to the modern scientific thought. This brings us ultimatly to conform the problem of the West and the East, more seriously than can we imagine. The East and the West have their a totally different, if not diametrically opposite approaches and also therefore the methods. Yoga as such is an irrependentally perfect system, philosophically, scientifically as well as practically. As a therapy its natural affinity and relation is with Ayurvea. Knowing each other we understand each other deeply; which would in turn throw more light on pathogenesis and theraputic today.
In Yoga, we find that mind, prāņa, nadis and kundalini, cakras etc., have been given more emphasis, and the pathogenesis, and theraputics depends upon the same. Among Patanjala yoga-sūtra, śiva-Samhita, Gheraņda samhita, Hathayoga Pradipika and other works dealing with Yoga, the last two books, especially deal with diseases and their cause. However, Pathogenesis has not been given by any of these texts. It is only Yogavasistha that gives us an Indian Pathogenesis. Yoga Vasistha states that the body is made up of Panca-Mahabhūtas;