Changes

* 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. <ref>"The Symbolism and Spiritual Significance of the Number Three",  http://www.greatdreams.com/three/three.htm  </ref>

''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.  

''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).<ref>Dr. Brahmanand Tripathi, Charaka Samhita of Agnivesha, elaborated by Charaka & Dridhabala edited with ‘Charaka- Chandrika’ Hindi commentary along with special deliberations, 5th edition 1997, Sutra Sthana, Chapter 11, Chaukhambha Surbharati Prakashan, Varanasi. </ref> 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.  

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

*''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.  

*''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.  

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.  <ref>The vivaha (marriage ceremonies),  http://www.sanathanadharma.com/samskara/ marriage/morl.htm</ref> 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'' <ref>Dr. K. H.Krishnamurthy, Bhel Samhita – text with English translation, commentary and Critial notes, editor. Prof. P.V. Sharma, First Edition-2000, Choukhambha Visvabharati, Varanasi.  </ref> (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? ====