Changes

</div></div>

</div></div>

Now we shall explain the chapter on “Three desires of life”.  

Now we shall expound the chapter "Tistraishaniya" (Three Desires of Life and important triads). Thus said Lord Atreya. [1-2]

Thus said Lord Atreya. [1-2]

=== Three Desires ===

=== Three Desires ===

</div>

</div>

=== Desire for Life ===

==== Desire for Life ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

</div>

</div>

=== Desire for Wealth ===

==== Desire for Wealth ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

</div>

</div>

=== Desire of other world after death ===

==== Desire of other world after death ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

It is for intellectuals to discard the heterodox view pertaining reincarnation, and quell any doubts associated with it. Knowledge regarding this theory can only be acquired through the scriptures, inference and reasoning, because the scope of perception is very limited (and our sense organs have limited powers to perceive) and there is a vast, uncharted area of knowledge. [7]

It is for intellectuals to discard the heterodox view pertaining reincarnation, and quell any doubts associated with it. Knowledge regarding this theory can only be acquired through the scriptures, inference and reasoning, because the scope of perception is very limited (and our sense organs have limited powers to perceive) and there is a vast, uncharted area of knowledge. [7]

=== Hindrances in direct perception ===

==== Hindrances in direct perception ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

All the worldly objects can be divided into two categories, truth (or existence) and false (or non-existence). There are four methods of examination- scriptures or texts (words of persons with superior intellect, or sages), direct perception (direct observance), inference and reasoning. [17]

All the worldly objects can be divided into two categories, truth (or existence) and false (or non-existence). There are four methods of examination- scriptures or texts (words of persons with superior intellect, or sages), direct perception (direct observance), inference and reasoning. [17]

=== Authoritative sages ===

==== Authoritative sages ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

</div>

</div>

=== Knowledge by Direct Perception ===

==== Knowledge by Direct Perception ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

Knowledge gained by the proximity of soul, sense faculties, mind with the object of study or observation is known as perception or direct observation (''pratyaksha''). [20]

Knowledge gained by the proximity of soul, sense faculties, mind with the object of study or observation is known as perception or direct observation (''pratyaksha''). [20]

=== ''Anumana'' (inference) ===

==== ''Anumana'' (inference) ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

</div>

</div>

=== [[Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|''Yukti'' (reasoning)]] ===

==== [[Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|''Yukti'' (reasoning)]] ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

The intellect perceives things by combination of multiple factors, valid for past, present and future is termed as ''yukti'' (reasoning). This is helpful in fulfilling three basic objects of human life (''dharma'', i.e. duties, wealth, desire). [25]

The intellect perceives things by combination of multiple factors, valid for past, present and future is termed as ''yukti'' (reasoning). This is helpful in fulfilling three basic objects of human life (''dharma'', i.e. duties, wealth, desire). [25]

=== Four-fold Examination ===

==== Importance and applications of four-fold Examination ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

There are three supporting pillars of life, three types of strength, three types of causes of diseases, three types of diseases, three systems for disease manifestation, three types of physicians, three types of therapies. [34]

There are three supporting pillars of life, three types of strength, three types of causes of diseases, three types of diseases, three systems for disease manifestation, three types of physicians, three types of therapies. [34]

=== Three Supporting Pillars of Life ===

==== Three Supporting Pillars of Life ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

</div>

</div>

=== Three Types of ''Bala'' (strength) ===

==== Three Types of ''Bala'' (strength) ====

  <div class="mw-collapsible mw-collapsed">

  <div class="mw-collapsible mw-collapsed">

''Sahaja bala'' is present in body and mind since birth or naturally. ''Kalakrita bala'' is according to the seasonal variations and age of the person. ''Yukti krita bala'' or acquired strength is based on the combination of the dietetic and the other regimens followed by the person. [36]

''Sahaja bala'' is present in body and mind since birth or naturally. ''Kalakrita bala'' is according to the seasonal variations and age of the person. ''Yukti krita bala'' or acquired strength is based on the combination of the dietetic and the other regimens followed by the person. [36]

=== Three ''Ayatana'' (causes of diseases) ===

==== Three ''Ayatana'' (causes of diseases) ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

Excessive cold or hot water bath, excessive massage, unction etc. constitutes overuse of tactile senses, not to use at all is non-utilization, touch of uneven places, trauma, dirty objects, ''bhuta-sansparsha'' (microscopic organisms causing diseases) is the wrong utilization of tactile senses. [37]   

Excessive cold or hot water bath, excessive massage, unction etc. constitutes overuse of tactile senses, not to use at all is non-utilization, touch of uneven places, trauma, dirty objects, ''bhuta-sansparsha'' (microscopic organisms causing diseases) is the wrong utilization of tactile senses. [37]   

  </div>

  </div>

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

The sense of touch is present/pervades in all the senses, it is associated with mind. The mind is pervaded in sense of touch, the latter in turn in all senses. The ''anupashaya'' (unwholesome objects) of sensual faculties are divided into five types further sub divided into three each (non-utilization, over utilization, wrong utilization). This is known as ''asatmyendriyatha samyoga''. The favorable reaction of the senses is ''satmya'' (adaptation/wholesome conjunction of senses with their object). ||38||

The sense of touch is present/pervades in all the senses, it is associated with mind. The mind is pervaded in sense of touch, the latter in turn in all senses. The ''anupashaya'' (unwholesome objects) of sensual faculties are divided into five types further sub divided into three each (non-utilization, over utilization, wrong utilization). This is known as ''asatmyendriyatha samyoga''. The favorable reaction of the senses is ''satmya'' (adaptation/wholesome conjunction of senses with their object). ||38||

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

कर्म वाङ्मनःशरीरप्रवृत्तिः|  

कर्म वाङ्मनःशरीरप्रवृत्तिः|  

Three types of ''vikalpa'' (''atiyoga, ayoga'' and ''mithyayoga'') and three actions (speech, mind and body) comes under category of deeds done of ''prajnaparadha'' (intellectual defects). ||41||  

Three types of ''vikalpa'' (''atiyoga, ayoga'' and ''mithyayoga'') and three actions (speech, mind and body) comes under category of deeds done of ''prajnaparadha'' (intellectual defects). ||41||  

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

शीतोष्णवर्षलक्षणाः पुनर्हेमन्तग्रीष्मवर्षाः संवत्सरः, स कालः|  

शीतोष्णवर्षलक्षणाः पुनर्हेमन्तग्रीष्मवर्षाः संवत्सरः, स कालः|  

Time span of a year is divided into ''sheeta'' (winter season), ''ushna'' (summer season) and rainy season. Which is further divided into six seasons namely ''hemanta- shishira'' (winter), ''vasanta- grishma'' (summer), ''varsha-sharada'' (rains). The manifestation of particular season in excess be regarded as ''kala atiyoga'' (excessive utilization), if season manifests in lesser measure, termed as ''ayoga'' (non-utilization). On the other hand, if manifestation of the season is contrary with normal, this is ''mithyayoga'' (wrong utilization) of the ''kala'' (season). [42]

Time span of a year is divided into ''sheeta'' (winter season), ''ushna'' (summer season) and rainy season. Which is further divided into six seasons namely ''hemanta- shishira'' (winter), ''vasanta- grishma'' (summer), ''varsha-sharada'' (rains). The manifestation of particular season in excess be regarded as ''kala atiyoga'' (excessive utilization), if season manifests in lesser measure, termed as ''ayoga'' (non-utilization). On the other hand, if manifestation of the season is contrary with normal, this is ''mithyayoga'' (wrong utilization) of the ''kala'' (season). [42]

</div>

</div>

इत्यसात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः, परिणामश्चेति त्रयस्त्रिविधविकल्पा हेतवो विकाराणां; समयोगयुक्तास्तु प्रकृतिहेतवोभवन्ति||४३||

इत्यसात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः, परिणामश्चेति त्रयस्त्रिविधविकल्पा हेतवो विकाराणां; समयोगयुक्तास्तु प्रकृतिहेतवोभवन्ति||४३||

All the objects in this universe have ''bhava'' (presence) and ''abhava'' (absence) which can be recognized by their ''yoga'' (proper maintenance), ''ayoga'' (non utilization), ''atiyoga'' (excessive utilization) and ''mithyayoga'' (improper utilization). Because ''bhava'' needs ''yukti'' (reasoning) for recognition but ''abhava'' does not depend on ''yukti''. [44]

All the objects in this universe have ''bhava'' (presence) and ''abhava'' (absence) which can be recognized by their ''yoga'' (proper maintenance), ''ayoga'' (non utilization), ''atiyoga'' (excessive utilization) and ''mithyayoga'' (improper utilization). Because ''bhava'' needs ''yukti'' (reasoning) for recognition but ''abhava'' does not depend on ''yukti''. [44]

=== Three Types of Diseases ===

==== Three Types of Diseases ====

  <div class="mw-collapsible mw-collapsed">

  <div class="mw-collapsible mw-collapsed">

</div>

</div>

=== Three Disease Pathways ===

==== Three Disease Pathways ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

</div>

</div>

=== Three Types of Physicians ===

==== Three Types of Physicians ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

</div>

</div>

=== Three Kinds of Treatment Modalities ===

==== Three Kinds of Treatment Modalities ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

</div>

</div>

=== Three Types of Therapies ===

==== Three Types of Therapies ====

<div class="mw-collapsible mw-collapsed">

<div class="mw-collapsible mw-collapsed">

Thus ends the work by Agnivesha, redacted by Charak of [[Sutra Sthana]] eleventh chapter on “Three desires of life”. [11]

Thus ends the work by Agnivesha, redacted by Charak of [[Sutra Sthana]] eleventh chapter on “Three desires of life”. [11]

== ''Tattva Vimarsha'' / Fundamental Principles ==

== Tattva Vimarsha (Fundamental Principles) ==

<div style="text-align:justify;">

<div style="text-align:justify;">

* Three basic desires to be fulfilled are: ''Praneshana'' (desire for life), ''Dhaneshana'' (desire for wealth (livelihood)), ''Paralokeshana'' (desire for the other world (after death)). [3]

* Three basic desires to be fulfilled are: ''Praneshana'' (desire for life), ''Dhaneshana'' (desire for wealth (livelihood)), ''Paralokeshana'' (desire for the other world (after death)). [3]

|}

|}

== ''Vidhi Vimarsha'' / Applied Inferences ==

== Vidhi Vimarsha (Applied Inferences) ==

<div style="text-align:justify;">

<div style="text-align:justify;">

Human being is most intelligent of all the living beings on this earth. After satisfying the basic needs for living i.e. food, clothing, shelter etc. humans tried to find out the reason behind their birth and what are the goals to be achieved in this life. The results of the search lead to the origin of ‘Philosophy’ to find the answer and to find solutions to the worldly sorrows. Animals eat, drink, reproduce and die, but humans are not like animals, they live in society, they have various duties to perform. To set the moral, social duties and also code of conduct to live in society, religion was developed, all the things exist in this world are respected, energies were worshiped and given extreme importance, many ancient scriptures were written which taught the way of leading life.

Human being is most intelligent of all the living beings on this earth. After satisfying the basic needs for living i.e. food, clothing, shelter etc. humans tried to find out the reason behind their birth and what are the goals to be achieved in this life. The results of the search lead to the origin of ‘Philosophy’ to find the answer and to find solutions to the worldly sorrows. Animals eat, drink, reproduce and die, but humans are not like animals, they live in society, they have various duties to perform. To set the moral, social duties and also code of conduct to live in society, religion was developed, all the things exist in this world are respected, energies were worshiped and given extreme importance, many ancient scriptures were written which taught the way of leading life.

After gaining the knowledge about the classification of diseases, the routes of manifestation and the nomenclature of diseases must be known, hence the routes of disease manifestation are described.

After gaining the knowledge about the classification of diseases, the routes of manifestation and the nomenclature of diseases must be known, hence the routes of disease manifestation are described.

=== Three ''rogamargas'' (routes for disease manifestation) ===

=== Three rogamarga (pathways of disease manifestation) ===

In the process of ''sthana samshraya doshas'' after circulating all over the body, get accumulated in ''dushyas'' in particular ''strotas'', next step is ''dosha- dushya sammurchhana'', ''doshas'' vitiate the ''dushyas'' and first produce premonitory symptoms. The manifestation of symptoms of disease follows a route depending upon the movement of vitiated ''doshas'' inside the body and the involvement of ''strotas''. [[Ayurveda]] considers three ''rogamargas'' or ''rogayatana''/ routes for manifestation of diseases - ''shakha'' (''bahya rogamarga'': ''twachha'' and ''raktadi dhatus'' - periphery), ''marma asthisandhi'' (''madhyam rogamarga'': Vital organs, bones, joints & ligaments-tendons), ''kostha'' (''abhyantara rogamarga'': Gastrointestinal tract and central part of body). The diseases manifesting in particular ''rogamarga'' is also described.  

In the process of ''sthana samshraya doshas'' after circulating all over the body, get accumulated in ''dushyas'' in particular ''strotas'', next step is ''dosha- dushya sammurchhana'', ''doshas'' vitiate the ''dushyas'' and first produce premonitory symptoms. The manifestation of symptoms of disease follows a route depending upon the movement of vitiated ''doshas'' inside the body and the involvement of ''strotas''. [[Ayurveda]] considers three ''rogamargas'' or ''rogayatana''/ routes for manifestation of diseases - ''shakha'' (''bahya rogamarga'': ''twachha'' and ''raktadi dhatus'' - periphery), ''marma asthisandhi'' (''madhyam rogamarga'': Vital organs, bones, joints & ligaments-tendons), ''kostha'' (''abhyantara rogamarga'': Gastrointestinal tract and central part of body). The diseases manifesting in particular ''rogamarga'' is also described.  

Charkapani has commented that three ''rogamargas'' <ref name=ref15>Mahamohpadhyaya Sri Gangadhar Kaviratna Kaviraja Edited & Revised by Kaviraj Shree Narendranath Sengupta & Lalai Sengupta, Charak Samhita by The Great Sage Bhagavata  Agnivesha, thoroughly revised by Maharsi Charak & Dridhabala with [[Ayurveda]]dipika Commentaries of Srimat Chakrapani Datta & Jalpakalpataru Explanatory notes & Annotations, Sutra Sthana (First part), Chowkhambha Orientalia, Delhi, Third edition, ISBN: 978-81-89469-30-6. </ref> include ''marma asthi sandhi'' as one route, ''shakha'' nomenculature is given for the practical purpose, as the ''dhatus'' here are like the branches of tree. ''Twachha'' denotes here the ''rasa dhatu'' which is present in ''twachha''(skin), directly it is not stated as ''rasa'', as it is different from the ''rasa dhatu'' present in ''hridaya'' (heart). The vitiation of ''rasa'' residing in ''hridaya'' is considered in ''kostha'', also the vitiated ''rakta dhatu'' which is present in ''yakrita'' (liver) and ''pleeha'' (spleen). ''Ama sthana – amashaya'' (stomach), ''agni sthana'' (site of ''agni''- pancreas), site of digested food –''pakwashaya'' (terminal ileum and large intestine), ''mutrashaya'' (urinary bladder), ''rudhir sthana'' (''yakrita''-liver, ''pleeha''- spleen), ''hridaya'' (heart), ''unduka'' (caecum), ''phuphhupus'' (lungs) are considered as part of ''kostha'' (Su.Chi.2). ''Asthi sandhi'' stands for the joints and the tendons and ligaments. The description of ''rogamarga'' helps in knowing the prognosis of diseases.  

Charkapani has commented that three ''rogamarga'' <ref name=ref15>Mahamohpadhyaya Sri Gangadhar Kaviratna Kaviraja Edited & Revised by Kaviraj Shree Narendranath Sengupta & Lalai Sengupta, Charak Samhita by The Great Sage Bhagavata  Agnivesha, thoroughly revised by Maharsi Charak & Dridhabala with [[Ayurveda]]dipika Commentaries of Srimat Chakrapani Datta & Jalpakalpataru Explanatory notes & Annotations, Sutra Sthana (First part), Chowkhambha Orientalia, Delhi, Third edition, ISBN: 978-81-89469-30-6. </ref> include ''marma asthi sandhi'' as one route, ''shakha'' nomenculature is given for the practical purpose, as the ''dhatus'' here are like the branches of tree. ''Twachha'' denotes here the ''rasa dhatu'' which is present in ''twachha''(skin), directly it is not stated as ''rasa'', as it is different from the ''rasa dhatu'' present in ''hridaya'' (heart). The vitiation of ''rasa'' residing in ''hridaya'' is considered in ''kostha'', also the vitiated ''rakta dhatu'' which is present in ''yakrita'' (liver) and ''pleeha'' (spleen). ''Ama sthana – amashaya'' (stomach), ''agni sthana'' (site of ''agni''- pancreas), site of digested food –''pakwashaya'' (terminal ileum and large intestine), ''mutrashaya'' (urinary bladder), ''rudhir sthana'' (''yakrita''-liver, ''pleeha''- spleen), ''hridaya'' (heart), ''unduka'' (caecum), ''phuphhupus'' (lungs) are considered as part of ''kostha'' (Su.Chi.2). ''Asthi sandhi'' stands for the joints and the tendons and ligaments. The description of ''rogamarga'' helps in knowing the prognosis of diseases.  

[[Sutra Sthana]] Chapter 28 has explained the causes responsible for the movement of ''doshas'' from ''kostha'' to ''shakha''. Due to strenuous exercise, hyperfunctioning of ''agni'' (digestive power), non-observance of wholesome regimen and the pressure of vitiated ''vata'' ''dosha'' causes movement of ''doshas'' from ''kostha'' to ''shakhas'', they remain there till further aggravation. If already in stage of aggravation, then only they produce disease (Ch. Su.28/31-32). The factors responsible for the movement of ''doshas'' from ''shakha'' to ''kostha'' are also mentioned, aggravation of ''doshas'', increase in their fluidity, ''paka'' (suppuration), by the removal of the obstruction at the entrance of the channels and reduced pressure of ''vata dosha''. This knowledge helps in planning the treatment for the vitiated ''doshas'' accumulated in particular ''rogamarga''.

[[Sutra Sthana]] Chapter 28 has explained the causes responsible for the movement of ''doshas'' from ''kostha'' to ''shakha''. Due to strenuous exercise, hyperfunctioning of ''agni'' (digestive power), non-observance of wholesome regimen and the pressure of vitiated ''vata'' ''dosha'' causes movement of ''doshas'' from ''kostha'' to ''shakhas'', they remain there till further aggravation. If already in stage of aggravation, then only they produce disease (Ch. Su.28/31-32). The factors responsible for the movement of ''doshas'' from ''shakha'' to ''kostha'' are also mentioned, aggravation of ''doshas'', increase in their fluidity, ''paka'' (suppuration), by the removal of the obstruction at the entrance of the channels and reduced pressure of ''vata dosha''. This knowledge helps in planning the treatment for the vitiated ''doshas'' accumulated in particular ''rogamarga''.

When an individual gets ill, there is need of a physician therefore the qualities of physician are described to choose a good knowledgeable physician for better treatment.

When an individual gets ill, there is need of a physician therefore the qualities of physician are described to choose a good knowledgeable physician for better treatment.

=== Three ''bhishaja'' (physicians)===

=== Three bhishaga (physicians)===

Three types of physicians are mentioned- ''Chhadmachara'' (Pseudophysician or Quack), ''siddhasadhit'' (feigned physician) and ''jivitabhisara'' (genuine physician). In the ancient times, there were people practising medicine without appropriate knowledge about the science, Charak has mentioned the qualities of physician to whom we should rely upon for treatment and to keep away from the quacks and the dangers of getting treated from them, even loosing life.

Three types of physicians are mentioned- ''Chhadmachara'' (Pseudophysician or Quack), ''siddhasadhit'' (feigned physician) and ''jivitabhisara'' (genuine physician). In the ancient times, there were people practicing medicine without appropriate knowledge about the science, Charak has mentioned the qualities of a physician to whom we should rely upon for treatment and to keep away from the quacks and the dangers of getting treated from them, even losing a life.

[[Sutra Sthana]] Chapter 1 ([[Deerghanjiviteeya Adhyaya]]), verse 124<ref name=ref3/> states the qualities of good physician as, ‘one who examines the patient and in consonance with habitat, time, individual variations, applies appropriate medicine is best physician’. The medicine which can cure disease is best medicine and the physician who can give relief to the patients of their ailments is best physician. The wise person who aspires to be physician should acquire the qualities of physician, knowledge of science and also the practical knowledge of the diseases and medicine, to become life saver.

[[Sutra Sthana]] Chapter 1 ([[Deerghanjiviteeya Adhyaya]]), verse 124<ref name=ref3/> states the qualities of good physician as, ‘one who examines the patient and in consonance with habitat, time, individual variations, applies appropriate medicine is best physician’. The medicine which can cure disease is best medicine and the physician who can give relief to the patients of their ailments is best physician. The wise person who aspires to be physician should acquire the qualities of physician, knowledge of science and also the practical knowledge of the diseases and medicine, to become life saver.

After the detail description about the treating physician, three types of therapies are described.

After the detail description about the treating physician, three types of therapies are described.

=== Three ''aushadha'' (therapies) ===

=== Three aushadha (therapies) ===

Three types of therapies are mentioned: ''daivavyapashraya'' (spiritual therapy), ''yuktivyapasharaya'' (therapy based on reasoning) and ''satvavajaya'' (psychotherapy). In [[Sutra Sthana]] Chapter 1, verse 58, the treatment modalities for somatic diseases is ''daivavyapasharaya'' and for psychological diseases is ''satvavajaya'':

Three types of therapies are mentioned: ''daivavyapashraya'' (spiritual therapy), ''yuktivyapasharaya'' (therapy based on reasoning) and ''satvavajaya'' (psychotherapy). In [[Sutra Sthana]] Chapter 1, verse 58, the treatment modalities for somatic diseases is ''daivavyapasharaya'' and for psychological diseases is ''satvavajaya'':

<references/>

<references/>

<div id="BackToTop"  class="noprint" style="background-color:#DDEFDD; position:fixed;

<div id="BackToTop"  class="noprint" style="background-color:#DDEFDD; position:fixed;

  bottom:32px; left:2%; z-index:9999; padding:0; margin:0;"><span style="color:blue;

  bottom:32px; left:2%; z-index:9999; padding:0; margin:0;"><span style="color:blue;