Changes

* Three ''prasthanas'' or the regulated texts of ''vedanta'': ''Upanishads'' (''shruti''), ''Brahmasutras'' (''nyaya''), Bhagavad-Gita (''smriti'').  

* Three ''prasthanas'' or the regulated texts of ''vedanta'': ''Upanishads'' (''shruti''), ''Brahmasutras'' (''nyaya''), Bhagavad-Gita (''smriti'').  

* Three ''eshanas'' or desires: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), ''vittaishana'' (desire for wealth).  

* Three ''eshanas'' or desires: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), ''vittaishana'' (desire for wealth).  

* Three fold vikshepa-shakti: Kriyashakti (will to act), ichhashakti (will power), jnanashakti (power of knowledge)

* Three fold ''vikshepa-shakti'': ''Kriyashakti'' (will to act), ''ichhashakti'' (will power), ''jnanashakti'' (power of knowledge)

* Three satta or existence is of varieties: Paramarthika (absolutely real), vyavaharika (phenomenal), pratibhasika (apparent or illusory).

* Three ''satta'' or existence is of varieties: ''Paramarthika'' (absolutely real), ''vyavaharika'' (phenomenal), ''pratibhasika'' (apparent or illusory).

* Three fold nature of the cosmic (samashti) person (ishvara): Virat, hiranyagarbha, ishvara.  

* Three fold nature of the cosmic (''samashti'') person (''ishvara''): ''Virat'', ''hiranyagarbha, ishvara''.  

* Three fold nature of the individual (Vyasmi) person (jiva): Vishva, taijasa, prajna.  

* Three fold nature of the individual (''Vyasmi'') person (''jiva''): ''Vishva, taijasa, prajna''.  

 

In geometry, two straight lines cannot possibly enclose any space or form a plane figure. Neither can two plane surfaces form a solid. Three lines are necessary to form a plane figure, and three dimensions of length, breadth, and height, are necessary to form a solid (a cube, for instance). Three, therefore, stands for that which is solid, real, substantial, complete, and entire. [7]

In geometry, two straight lines cannot possibly enclose any space or form a plane figure. Neither can two plane surfaces form a solid. Three lines are necessary to form a plane figure, and three dimensions of length, breadth, and height, are necessary to form a solid (a cube, for instance). Three, therefore, stands for that which is solid, real, substantial, complete, and entire. [7]

Brihadaranyaka Upanishad (B. U. 4/4/22) states three aeshanas or desires of a person from a social context: ‘Putraeshana (desire to have son), vittaeshana (to earn) and lokaeshana’(recognition by society).[8] Vedic traditions are patriarchal, where the first desire of a married person is to have a son. The son gets the family name and the tradition passes down through all future generations. The son is also supposed to do all the religious rituals after the death of a person. Ancient societies were primarily agrarian and relied on physical strength, which necessitated the presence of male children in a family. Thus, the desire for son could be justified.  

''Brihadaranyaka Upanishad'' (B. U. 4/4/22) states three ''eshanas'' or desires of a person from a social context: ''Putraeshana'' (desire to have son), ''vittaeshana'' (to earn) and ''lokaeshana''(recognition by society).[8] Vedic traditions are patriarchal, where the first desire of a married person is to have a son. The son gets the family name and the tradition passes down through all future generations. The son is also supposed to do all the religious rituals after the death of a person. Ancient societies were primarily agrarian and relied on physical strength, which necessitated the presence of male children in a family. Thus, the desire for son could be justified.  

The second desire is to earn, since wealth is required to maintain a healthy lifestyle, perform spiritual rituals, as well as give alms – an important aspect of vedic traditions. A wealthy person is respected in society.  

The second desire is to earn, since wealth is required to maintain a healthy lifestyle, perform spiritual rituals, as well as give alms – an important aspect of vedic traditions. A wealthy person is respected in society.  

The third desire is lokaeshana, or the desire for recognition in society. To get respect and happiness in this world, one should societal traditions and rules laid down for the self and for one’s conduct within the community, maintaining harmony with others, including with animals and the environment. One has to follow the path of eternal duty to keep pace with the rest of the world.  

The third desire is ''lokaeshana'', or the desire for recognition in society. To get respect and happiness in this world, one should societal traditions and rules laid down for the self and for one’s conduct within the community, maintaining harmony with others, including with animals and the environment. One has to follow the path of eternal duty to keep pace with the rest of the world.  

In Vedanta, aeshanas or desires are three: Daraishana (desire for wife), putraishana (desire for son), and vittaishana (desire for wealth).[5] As societies evolved, the institution of marriage was created, with the primary purpose of formalizing the union of man and woman. To further the growth of societies, a desire to get an ideal wife who could manage homes and give birth to healthy and able children became an important objective of any household. After the development of religious consciousness, marriage was not only became a social need but also an eternal duty of every individual. In Hinduism, marriage is regarded as a religious sacrament in which a man and a woman are bound with permanent relationship for physical, social, and spiritual purposes of dharma, procreation and sexual pleasure. When the theory regarding “three debts” evolved- first to god, second to sages and saints, and third to ancestors – the institution of marriage gained even greater importance and sanctity, since it was through marriage, through the process of jointly raising the family in accordance with moral and ethical principles, that one could repay the “debt to ancestors”. Marriage is regarded as a sacrifice, per vedic traditions, and a person who does not marry is said to be “one without sacrifice.” Taittiriya Brahmana says, “Person who does not have wife is without sacrifice.” A married life is considered essential for the growth of an individual’s personality. Upanishad had established the ashram theory that institutionalized four ashrams or phases in an individual’s life, to be followed in a sequential manner- Bramhacharya (life as a celibate student), Grahastha (life as a married person and fulfilling all social and moral responsibilities expected of a householder), Vanaprastha (transitory phase to a life of spirituality, involving renunciation of material comfort (artha) and physical desires (kama)) and finally, Sanyasa (phase of pursuing spiritual goals through abandonment of social connections to family and other institutions. During the Smriti phase of Vedic history, the ashram system was believed to have been divinely ordained, and it was thought to have been a sacred duty of every person to respect it. Smritis highly praise the life of a grahastha, regarding it as central to the whole social structure. In this phase, the society, in general, supported the three ashrams by means of knowledge, food and money.  

In Vedanta, ''eshanas'' or desires are three: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), and ''vittaishana'' (desire for wealth).[5] As societies evolved, the institution of marriage was created, with the primary purpose of formalizing the union of man and woman. To further the growth of societies, a desire to get an ideal wife who could manage homes and give birth to healthy and able children became an important objective of any household. After the development of religious consciousness, marriage was not only became a social need but also an eternal duty of every individual. In Hinduism, marriage is regarded as a religious sacrament in which a man and a woman are bound with permanent relationship for physical, social, and spiritual purposes of ''dharma'', procreation and sexual pleasure. When the theory regarding “three debts” evolved- first to god, second to sages and saints, and third to ancestors – the institution of marriage gained even greater importance and sanctity, since it was through marriage, through the process of jointly raising the family in accordance with moral and ethical principles, that one could repay the “debt to ancestors”. Marriage is regarded as a sacrifice, per vedic traditions, and a person who does not marry is said to be “one without sacrifice.” ''Taittiriya Brahmana'' says, “Person who does not have wife is without sacrifice.” A married life is considered essential for the growth of an individual’s personality. Upanishad had established the ''ashram'' theory that institutionalized four ''ashrams'' or phases in an individual’s life, to be followed in a sequential manner:

The institution of marriage is integral to the grahastha ashram, since progeny helped grow the society and also further traditions and moral values (e.g., sharing one’s resources with the family (or families) and contributing to social rituals within one’s community). Marriages were also a means to forge relationships between families, towns, and kingdoms – and therefore did not mean relationships for mere fulfilment of sexual desires.  [9] As mentioned, since the growth of a family represented the growth of a community, a society, and a way of life, most scriptures and spiritual texts have emphasized upon the critical role of family, and therefore, the desire for a wife. The second desire is for son and the third desire is to earn a livelihood.  

*''Bramhacharya'' (life as a celibate student),  

*''Grahastha'' (life as a married person and fulfilling all social and moral responsibilities expected of a householder),  

*''Vanaprastha'' (transitory phase to a life of spirituality, involving renunciation of material comfort (''artha'') and physical desires (''kama'')) and finally,  

*''Sanyasa'' (phase of pursuing spiritual goals through abandonment of social connections to family and other institutions. During the ''Smriti'' phase of Vedic history, the ashram system was believed to have been divinely ordained, and it was thought to have been a sacred duty of every person to respect it. ''Smritis'' highly praise the life of a ''grahastha'', regarding it as central to the whole social structure. In this phase, the society, in general, supported the three ''ashrams'' by means of knowledge, food and money.  

The institution of marriage is integral to the ''grahastha ashram'', since progeny helped grow the society and also further traditions and moral values (e.g., sharing one’s resources with the family (or families) and contributing to social rituals within one’s community). Marriages were also a means to forge relationships between families, towns, and kingdoms – and therefore did not mean relationships for mere fulfilment of sexual desires.  [9] As mentioned, since the growth of a family represented the growth of a community, a society, and a way of life, most scriptures and spiritual texts have emphasized upon the critical role of family, and therefore, the desire for a wife. The second desire is for son and the third desire is to earn a livelihood.  

As per the Bhela samhita [10] (Sutra 15), the three objectives are ‘pranaeshana’, ‘dhanaeshana’ and ‘dharmaeshana’ (performing religious acts). The first two desires are same as mentioned by Charaka, while third ‘dharmeshana’ is to follow the duties of individual towards one’s self, family, society, and realm, etc. abide by the moral and ethical traditions laid down in the scriptures, and maintain harmony between self and the society and environment, in general.

As per the ''Bhela Samhita'' [10] (Sutra 15), the three objectives are ''pranaeshana'', ''dhanaeshana'' and ''dharmaeshana'' (performing religious acts). The first two desires are same as mentioned by Charaka, while third ''dharmeshana'' is to follow the duties of individual towards one’s self, family, society, and realm, etc. abide by the moral and ethical traditions laid down in the scriptures, and maintain harmony between self and the society and environment, in general.

==== Why is kamaeshana not included as a desire to be pursued? ====

==== Why is kamaeshana not included as a desire to be pursued? ====