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|title=Tistraishaniya Adhyaya

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|keywords=Eshanas, desires, pramanas, means of knowledge, pariksha, trayo upastambhas, trividha bala, triyo roga ayatana, trividha rogas, trayo rogamargas, trividha bhisahaja, trividha aushadha, triads of pillars of life, disease pathways, types of diseases, physician types, therapeutics, modalities, Ayurveda, Indian system of medicine, charak samhita.

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|keywords=Eshanas, desires, pramanas, means of knowledge, pariksha, trayo upastambhas, trividha bala, triyo roga ayatana, trividha rogas, trayo rogamargas, trividha bhisahaja, trividha aushadha, triads of pillars of life, disease pathways, types of diseases, physician types, therapeutics, modalities, Ayurveda, Indian system of medicine, charak samhita, carakasamhitaonline, desires in life, pillars, triads in caraka samhita

|description=Sutra Sthana Chapter 11.The Three Desires of Life and important triads

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

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|type=article

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<big>'''Sutra Sthana Chapter 11.The Three Desires of Life and important triads '''</big>

{{Infobox

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|data7 = Panja A., Godatwar P.

|label8 = Editors

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|data8 = Dixit U., Deole Y.S., Basisht G.

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|data8 = Dixit U., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]

|label9 = Year of publication

|data9 = 2020

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}}

<big>'''Abstract'''</big>

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<p style="text-align:justify;">Having or expressing desires is a human trait, and only human beings aspire to fulfil them. This chapter explains three basic desires in human beings- longevity, wealth (or materialistic comforts), and a blissful afterlife. The guidelines to fulfil them during one’s life leading to a healthy and righteous life are also given in this chapter, hence it comes under the tetrad of guidelines of healthcare management. It also guides to treat a patient with physical and/or mental disease and describes eight triads. The theories of reincarnation and creation of universe are discussed and explained. Four means for getting absolute knowledge (pariksha viz.examination, pratyaksha (clearly perceivable), anumana (Inference based on evidence) and yukti (logical management) and their role in establishing the theory of reincarnation are described in detail. A physician can use these methods to know about disease (roga) and patient (rogi) completely and can choose appropriate courses of treatment, with suitable drugs. </br>

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<~~div~~ style="text-align:justify;">Having or expressing desires is a human trait, and only human beings aspire to fulfil them. This chapter explains three basic desires in human beings- longevity, wealth (or materialistic comforts), and a blissful afterlife. The guidelines to fulfil them during one’s life leading to a healthy and righteous life are also given in this chapter, hence it comes under the tetrad of guidelines of healthcare management. It also guides to treat a patient with physical and/or mental disease and describes eight triads. The theories of reincarnation and creation of universe are discussed and explained. Four means for getting absolute knowledge (pariksha viz.examination, pratyaksha (clearly perceivable), anumana (Inference based on evidence) and yukti (logical management) and their role in establishing the theory of reincarnation are described in detail. A physician can use these methods to know about disease (roga) and patient (rogi) completely and can choose appropriate courses of treatment, with suitable drugs. </~~div~~>

'''Keywords''': ''Eshanas'', desires, ''pramanas'', means of knowledge, ''pariksha, trayo upastambhas, trividha bala, triyo roga ayatana,'' trividha rogas, trayo rogamargas, trividha bhisahaja, trividha aushadha,'' triads of pillars of life, disease pathways, types of diseases, physician types, therapeutics, modalities.

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</~~div~~>

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</p>

== Introduction ==

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अथ द्वितीयां धनैषणामापद्येत, प्राणेभ्यो ह्यनन्तरं धनमेव पर्येष्टव्यं भवति ; न ह्यतः पापात् पापीयोऽस्तियदनुपकरणस्य दीर्घमायुः, तस्मादुपकरणानि पर्येष्टुं यतेत|

तत्रोपकरणोपायाननुव्याख्यास्यामः; तद्यथा कृषिपाशुपाल्यवाणिज्यराजोपसेवादीनि, यानि चान्यान्यपि सतामविगर्हितानि कर्माणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेत कर्तुं; तथा कुर्वन् दीर्घजीवितं जीवत्यनवमतः पुरुषो भवति |

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इति द्वितीया धनैषणा व्याख्याता भवति||५

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इति द्वितीया धनैषणा व्याख्याता भवति||५||

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अथ तृतीयां परलोकैषणामापद्येत| संशयश्चात्र, कथं? भविष्याम इतश्च्युता न वेति; कुतः पुनः संशय इति, उच्यते- सन्ति ह्येके प्रत्यक्षपराः परोक्षत्वात् पुनर्भवस्यनास्तिक्यमाश्रिताः, सन्ति चागमप्रत्ययादेव पुनर्भवमिच्छन्ति; श्रुतिभेदाच्च- ‘मातरं पितरं चैके मन्यन्ते जन्मकारणम् |

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अथ तृतीयां परलोकैषणामापद्येत| संशयश्चात्र, कथं? भविष्याम इतश्च्युता न वेति; कुतः पुनः संशय इति, उच्यते- सन्ति ह्येके प्रत्यक्षपराः परोक्षत्वात् पुनर्भवस्यनास्तिक्यमाश्रिताः, सन्ति चागमप्रत्ययादेव पुनर्भवमिच्छन्ति; श्रुतिभेदाच्च-

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‘मातरं पितरं चैके मन्यन्ते जन्मकारणम् |

स्वभावं परनिर्माणं यदृच्छां चापरे जनाः’ || इति |

अतः संशयः- किं नु खल्वस्ति पुनर्भवो न वेति||६||

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The third desire is the aspiration for a virtuous life in the other world (life after death. There is some skepticism regarding this desire). What happens after death? Does rebirth occur? Why are there doubts regarding reincarnation? Lord Atreya says that there are people who believe in perceptible things and do not believe in imperceptible things. ''Acharyas'' (teachers) who have faith in the ''~~shastras~~'' believe in the theory of reincarnation even when they have not perceived or experienced it. But there is skepticism because of differences in opinion. Among the “believing” ''acharyas'', some attribute the role of ‘parents or ancestors’, some on ''swabhava''(personality or nature of the individual), some on the role of the ''paranirman'' (impersonal soul), while some on ''yadruchha'' ( free will or external powers responsible for sudden occurrences of events in the universe) in the process of reincarnation. Because of so many opinions and schools of thought, there is skepticism with regards to the theory of reincarnation, whether it exists or not. [6]

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The third desire is the aspiration for a virtuous life in the other world (life after death. There is some skepticism regarding this desire). What happens after death? Does rebirth occur? Why are there doubts regarding reincarnation? Lord Atreya says that there are people who believe in perceptible things and do not believe in imperceptible things. ''Acharyas'' (teachers) who have faith in the ''[[shastra]]s'' believe in the theory of reincarnation even when they have not perceived or experienced it. But there is skepticism because of differences in opinion. Among the “believing” ''acharyas'', some attribute the role of ‘parents or ancestors’, some on ''[[swabhava]]''(personality or nature of the individual), some on the role of the ''paranirman'' (impersonal [[soul]]), while some on ''yadruchha'' ( free will or external powers responsible for sudden occurrences of events in the universe) in the process of reincarnation. Because of so many opinions and schools of thought, there is skepticism with regards to the theory of reincarnation, whether it exists or not. [6]

</div>

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=== ''Pratyaksha'' (Direct perception) and ''Apratyaksha''(Unknown) ===

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=== ''[[Pratyaksha]]'' (Direct perception) and ''Apratyaksha''(Unknown) ===

तत्र बुद्धिमान्नास्तिक्यबुद्धिं जह्याद्विचिकित्सां च|

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कस्मात्? प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति, यदागमानुमानयुक्तिभिरुपलभ्यते; यैरेव तावदिन्द्रियैः प्रत्यक्षमुपलभ्यते,तान्येव सन्ति चाप्रत्यक्षाणि||७||

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कस्मात्?

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प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति, यदागमानुमानयुक्तिभिरुपलभ्यते; यैरेव तावदिन्द्रियैः प्रत्यक्षमुपलभ्यते,तान्येव सन्ति चाप्रत्यक्षाणि||७||

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सतां च रूपाणामतिसन्निकर्षादतिविप्रकर्षादावरणात् करणदौर्बल्यान्मनो|नवस्थानात् समानाभिहारादभिभवादतिसौक्ष्म्याच्चप्रत्यक्षानुपलब्धिः; तस्मादपरीक्षितमेतदुच्यते- प्रत्यक्षमेवास्ति, नान्यदस्तीति||८||

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सतां च रूपाणामतिसन्निकर्षादतिविप्रकर्षादावरणात् करणदौर्बल्यान्मनो| नवस्थानात् समानाभिहारादभिभवादतिसौक्ष्म्याच्चप्रत्यक्षानुपलब्धिः; तस्मादपरीक्षितमेतदुच्यते- प्रत्यक्षमेवास्ति, नान्यदस्तीति||८||

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In the same manner, if it is proven that mind and intellect are like the soul, these cannot be sole cause of birth. Those who accept the theory of mind and intellect of parents as sole factor of birth then the four categories of species (''yonis-jarayuja'' (born out of amnion), ''andaja'' (born out of egg), ''swedaja'' (born out of sweat) and ''udabhija'' (born by breaking open the earth)) will not be possible. [11]

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In the same manner, if it is proven that [[mind]] and [[intellect]] are like the [[soul]], these cannot be sole cause of birth. Those who accept the theory of [[mind]] and [[intellect]] of parents as sole factor of birth then the four categories of species (''yonis-jarayuja'' (born out of amnion), ''andaja'' (born out of egg), ''swedaja'' (born out of sweat) and ''udabhija'' (born by breaking open the earth)) will not be possible. [11]

</div>

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The natural theory of birth is that the six ~~''dhatus''~~ (five basic elements- ''[[prithvi]], [[apa]], [[tejas]], [[vayu]], [[akasha]]'' and the ''[[atman]]'' (soul)) possess specific qualities, and that the combination and separation of these basic elements, conditioned by the actions of the ''[[atman]]'', determines the qualities of the individual at birth. [12]

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The natural theory of birth is that the six [[dhatu]]s (five basic elements- ''[[prithvi]], [[apa]], [[tejas]], [[vayu]], [[akasha]]'' and the ''[[atman]]'' (soul)) possess specific qualities, and that the combination and separation of these basic elements, conditioned by the actions of the ''[[atman]]'', determines the qualities of the individual at birth. [12]

</div>

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=== Views regarding ''Paranirmana'' (soul as the Creator of the Universe) ===

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=== Views regarding ''Paranirmana'' ([[soul]] as the Creator of the Universe) ===

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Those who are enlightened and knowledgeable are absolutely free from ''rajas'' and ''tamas'' (psychological ''[[dosha]]s''). By virtue of this, they possess knowledge of ''trikala'' (past, present and future) and are known as authorities (''aptas''). They are also known as the wise and the enlightened (''vibuddha'') persons. Their words are considered absolute truth without any doubt. As they are free from ''rajas'' and ''tamas'', how could they tell lie? [18-19]

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Those who are enlightened and knowledgeable are absolutely free from [[rajas]] and [[tamas]] (psychological ''[[dosha]]s''). By virtue of this, they possess knowledge of ''trikala'' (past, present and future) and are known as authorities (''aptas''). They are also known as the wise and the enlightened (''vibuddha'') persons. Their words are considered absolute truth without any doubt. As they are free from [[rajas]] and [[tamas]], how could they tell lie? [18-19]

</div>

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</div></div>

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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]

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

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

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==== [[Anumana]] (inference) ====

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Inference is preceded by perception and is of three types- past, present and future. For example: fire is inferred from the ~~coming~~ smoke ~~and~~ sexual intercourse from pregnancy - these are inferences drawn from the present and the past respectively. By looking at a seed, one can infer about the species or genus of the plant or tree and the kind of fruits it would bear. This inference is drawn on the basis of repeated, empirical observation of the plant’s (or tree’s) lifecycle and is an example of inferring (or predicting) the future. [21-22]

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Inference is preceded by perception and is of three types- past, present and future. For example, fire is inferred from the smoke, sexual intercourse is inferred from pregnancy - these are inferences drawn from the present and the past respectively. By looking at a seed, one can infer about the species or genus of the plant or tree and the kind of fruits it would bear. This inference is drawn on the basis of repeated, empirical observation of the plant’s (or tree’s) lifecycle and is an example of inferring (or predicting) the future. [21-22]

</div>

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

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==== [[Yukti pramana]] (reasoning) ====

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</div></div>

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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]

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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]

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

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Scriptural testimony are the ''Vedas'' or other scripts which agree with the ''Vedas'', other scripts do not oppose the theories of ''Vedas'' rather support them. They are composed by the help of four fold examinations, enunciated by the experts, approved by the trustworthy persons and having the capability of bringing happiness to the world. These scriptural sources of knowledge are the words of the authorities. This goal of scriptures can be fulfilled by donation, penance, performing rituals (offerings to sacred fire), truthfulness, nonviolence and ~~''bramacharya''~~ (control of senses/ ~~celibecy~~) by doing these one's upliftment and liberation is possible. [27]

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Scriptural testimony are the ''Vedas'' or other scripts which agree with the ''Vedas'', other scripts do not oppose the theories of ''Vedas'' rather support them. They are composed by the help of four fold examinations, enunciated by the experts, approved by the trustworthy persons and having the capability of bringing happiness to the world. These scriptural sources of knowledge are the words of the authorities. This goal of scriptures can be fulfilled by donation, penance, performing rituals (offerings to sacred fire), truthfulness, nonviolence and [[brahmacharya]] (control of senses/ [[celibacy]]) by doing these one's upliftment and liberation is possible. [27]

</div>

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</div></div>

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Persons those who have not been able to free themselves from ''rajas'' and ''tamas'' (psychological ~~''doshas''~~), for them advice given by the learned sages in religious literatures is that they cannot attain salvation. [28]

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Persons those who have not been able to free themselves from [[rajas]] and [[tamas]] (psychological [[dosha]]), for them advice given by the learned sages in religious literatures is that they cannot attain salvation. [28]

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The people who follow the path of ''dharma'' (eternal duty), they are devoid of fear, attachment, hatred, greed, confusion, vanity and all their mental defects are vanished, they have great knowledge. Their mind and intellect are functioning forever, such ancient and most ancient sages with their divine sight after careful observation has enunciated the theory of rebirth. Everyone should think over this and there should be no doubt. [29]

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The people who follow the path of [[dharma]] (eternal duty), they are devoid of fear, attachment, hatred, greed, confusion, vanity and all their mental defects are vanished, they have great knowledge. Their [[mind]] and [[intellect]] are functioning forever, such ancient and most ancient sages with their divine sight after careful observation has enunciated the theory of rebirth. Everyone should think over this and there should be no doubt. [29]

</div>

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Three supporting pillars of life: ''[[Ahara]]'' (food), ''[[nidra]]'' (sleep) and observance of ''bramhacharya'' ( celibacy/control of senses). By the wisdom of well regulated support of these three pillars one can get body with strength, good complexion and proper growth and this continues throughout life, provided person does not get involved in regimens which are detrimental for health, these are discussed in this chapter. [35]

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Three supporting pillars of life: [[Ahara]] (food), [[nidra]] (sleep) and observance of [[bramhacharya]] ( celibacy/control of senses). By the wisdom of well regulated support of these three pillars one can get body with strength, good complexion and proper growth and this continues throughout life, provided person does not get involved in regimens which are detrimental for health, these are discussed in this chapter. [35]

</div>

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==== Three Causes of Diseases ====

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===== Asatmyendriyarthasamyoga =====

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</div></div>

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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||

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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 ([[indriya]]). 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||

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===== Kala or Parinama (time) =====

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===== [[Kala]] or Parinama (time) =====

शीतोष्णवर्षलक्षणाः पुनर्हेमन्तग्रीष्मवर्षाः संवत्सरः, स कालः|

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</div></div>

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The ''asatmyaindriyarthsamyoga'' (unwholesome union) of the sense organs with their objects, ''[[prajnaparadha]]'' (intellectual defect) and ''parinama'' (seasonal effects) along with three types (''atiyoga'', ''ayoga'' and ''mithyayoga'') are the three causes of diseases.

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The ''asatmyaindriyarthsamyoga'' (unwholesome union) of the sense organs with their objects, [[prajnaparadha]] (intellectual defect) and ''parinama'' (seasonal effects) along with three types (''atiyoga'', ''ayoga'' and ''mithyayoga'') are the three causes of diseases.

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~~''Samyoga''~~ (proper utilization) of sense organs, actions and time are beneficial for maintenance of health. [43]

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Samayoga (proper utilization) of sense organs, actions and time are beneficial for maintenance of health. [43]

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

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त्रयो रोगा इति- निजागन्तुमानसाः|

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</div></div>

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There are three types of diseases – ''Nija'' (endogenous), ''agantuja'' (exogenous) and ''manasa'' (psychological). ''Nija vyadhi'' (endogenous diseases) are caused by vitiation of body ''[[dosha]]s'' (''[[vata]], [[pitta]]'' and ''[[kapha]]''). ''Agantuja'' (exogenous diseases) are caused ''bhuta'' (invisible organisms), poisonous substances, wind, fire and trauma. ''Manasa'' (psychological diseases) are caused by conflict between not getting the desired things and getting non desired things. [45]

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There are three types of diseases – ''Nija'' (endogenous), ''agantuja'' (exogenous) and [[manasa]] (psychological). ''Nija vyadhi'' (endogenous diseases) are caused by vitiation of body ''[[dosha]]s'' (''[[vata]], [[pitta]]'' and ''[[kapha]]''). ''Agantuja'' (exogenous diseases) are caused ''bhuta'' (invisible organisms), poisonous substances, wind, fire and trauma. [[Manasa]] (psychological diseases) are caused by conflict between not getting the desired things and getting non desired things. [45]

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===== Preventive measures =====

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भवति चात्र-

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मानसं प्रति भैषज्यं त्रिवर्गस्यान्ववेक्षणम्|

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तद्विद्यसेवा विज्ञानमात्मादीनां च सर्वशः||४७||

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</div>

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==== Three ~~Disease~~ Pathways ====

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==== Three disease Pathways ====

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There are three pathways of disease manifestation- ''shakha'' (peripheral path), ''marmasthisandhi'' (vital organs & bone joints) and ''koshtha'' (digestive system). The ''shakha'' includes tissue elements like blood and skin etc.; this is considered as ''bahya rogamarga'' (external path for disease manifestation). ''Marmas'' (vital organs) are ''basti'' (urinary bladder), ''hridaya''(heart), ''murdha'' (head) etc. bones, joints, ligaments and tendons, is considered as ''madhyama rogamarga'' (middle pathway for manifestation of disease). ''Koshtha'' (digestive system) is known as ''Mahastrotas'' (great channel) it is ''sharira madhya'' (central body part), ''mahanimna'' (greater lower part), ''ama-pakwashaya'' (stomach and intestines), this is ''abhyantara rogamarga'' (internal pathway for disease manifestation). [48]

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There are three pathways of disease manifestation- ''shakha'' (peripheral path), ''marmasthisandhi'' (vital organs & bone joints) and [[koshtha]] (digestive system). The ''shakha'' includes tissue elements like blood and skin etc.; this is considered as ''bahya rogamarga'' (external path for disease manifestation). [[Marmas]] (vital organs) are [[basti]] (urinary bladder), [[hridaya]](heart), [[murdha]] (head) etc. bones, joints, ligaments and tendons, is considered as ''madhyama rogamarga'' (middle pathway for manifestation of disease). [[Koshtha]] (digestive system) is known as [[Mahastrotas]] (great channel) it is ''sharira madhya'' (central body part), ''mahanimna'' (greater lower part), ''ama-pakwashaya'' (stomach and intestines), this is ''abhyantara rogamarga'' (internal pathway for disease manifestation). [48]

</div>

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Diseases like ''ganda'' (goiter), ''pidaka'' (pustule), ''alaji'' (boil), ''apache'' (scrofula), ''charmakeela'' (skin warts), ''adhimamsa'' (muscular new growth), ''mashak'' (moles), ''kushtha'' (skin disorders), ''vyanga'' (blemishes), also the external variety of ''visarpa'' (skin disease/ swelling quickly spreads), ''shvayathu'' (edema), ''gulma'' (abdominal lumps), ''arsha'' (piles), and ''vidradhi'' (abscess) are the diseases of ''shakha'' (external route).

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''Pakshavadha'' (hemiplegia), ''graha'' (stiffness), ''apatanaka'' (convulsion disorder), ''ardita'' (facial palsy), ''~~sosha~~'' (cachexia), ''rajayakshma'' (tuberculosis), ''asthisandhishula'' (pain in bone joints), ''gudabhramsha'' (prolapsed rectum), and diseases of head, heart and urinary bladder are the diseases of middle pathway for disease manifestation.

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''Pakshavadha'' (hemiplegia), ''graha'' (stiffness), ''apatanaka'' (convulsion disorder), ''ardita'' (facial palsy), ''shosha'' (cachexia), ''rajayakshma'' (tuberculosis), ''asthisandhishula'' (pain in bone joints), ''gudabhramsha'' (prolapsed rectum), and diseases of head, heart and urinary bladder are the diseases of middle pathway for disease manifestation.

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''[[Jwara]]'' (fever), ''atisara'' (diarrhea), ''chhardi'' (vomiting), ''alasaka'' (sluggish intestines/ paralytic ileus), ''visuchika'' (cholera), ''[[kasa]]'' (cough), ''shwasa'' (dyspnoea), ''hikka'' (hiccups), ''anaha'' (obstructed flatulence), ''udara'' ( abdominal disorders), ''pliha roga'' (diseases of spleen), internal ''visarpa'' (skin disease/ swelling which quickly spreads), ''shvayathu'' (internal swelling), ''gulma'' (abdominal lumps), ''arsha'' (internal piles), and ''vidradhi'' (internal abscess) are the diseases of internal pathway for disease manifestation. [49]

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''[[Jwara]]'' (fever), [[atisara]] (diarrhea), [[chhardi]] (vomiting), [[alasaka]] (sluggish intestines/ paralytic ileus), ''visuchika'' (cholera), ''[[kasa]]'' (cough), ''shwasa'' (dyspnoea), ''hikka'' (hiccups), ''anaha'' (obstructed flatulence), ''udara'' ( abdominal disorders), ''pliha roga'' (diseases of spleen), internal ''visarpa'' (skin disease/ swelling which quickly spreads), ''shvayathu'' (internal swelling), ''gulma'' (abdominal lumps), ''arsha'' (internal piles), and ''vidradhi'' (internal abscess) are the diseases of internal pathway for disease manifestation. [49]

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*''vaidya guna yukta'' / ''jivitabhisara'' (true/genuine physicians with essential qualities) found in this world.

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Those who carry equipments, medicines, books, green herbs and dress up like ~~''vaidyas'' are ignorant of medical science~~, fool others ~~and~~ are just fake ''~~vaidya~~'' ~~or quacks.~~

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'''Pseudo physicians/impostor:'''

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Those who are ignorant of medical science, but carry equipments, medicines, books, green herbs and dress up like [[vaidya]]s, and fool others, they are just fake [[vaidya]] or quacks.

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'''Feigned/pretender physicians:'''

A person who poses like a wealthy, famous, knowledgeable and ''siddha'' (expert) person, but in reality is not like so, belongs to the category of feigned physicians.

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~~Practical~~ use of various therapies ~~and the~~ deep knowledge of [[Ayurveda]] science, having insight, famous, successful, capable of giving happiness to the patients ~~are~~ ''Jivitabhisara'' (saviour of life)~~, the~~ qualities of genuine physician. [50-53]

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'''Genuine physicians/life saviours:'''

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A physician who knows practical use of various therapies, has deep knowledge of [[Ayurveda]] science, having insight, is famous, successful, capable of giving happiness to the patients is ''Jivitabhisara'' (saviour of life). These are qualities of genuine physician. [50-53]

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A wise person when ~~gets~~ disease, by the administration of external and internal cleansing or surgical therapy ~~regains health~~. ~~Fools~~ because of ignorance or lack of awareness, ~~neglects the disease~~ just like ~~fool is~~ not aware about ~~his~~ enemy. In early stage disease is in insignificant stage but as time passes it grows. Thereafter it becomes deep rooted and takes away the strength and life of affected person. The fools are never ~~conscious~~ about any abnormality till it affects seriously and when becomes seriously ill then only ~~thinks~~ about eradication of disease. After this ~~calls his~~ children, wife and relatives and ~~requests~~ them to call physician and ~~says~~, “I am ready to give all my earnings”. But who can save person with lack of strength, weak, sick, emaciated, wretched, about to die and has developed organ failure. Failing to find saviour (good physician), fool loses ~~his~~ life just like an iguana dies when its tail tied with rope pulled by a strong person. That is the reason a person who is desirous of his well being, should try to get rid of disease in early stage (before complete manifestation) by getting treated with appropriate therapies. [56-63]

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A wise person when affected by disease, regains health by the administration of external and internal cleansing or surgical therapy. Whereas fool persons neglect the disease, because of ignorance or lack of awareness, just like they are not aware about enemy. In early stage, disease is in insignificant stage, but as time passes it grows. Thereafter, it becomes deep rooted and takes away the strength and life of affected person. The fools are never aware about any abnormality till it affects seriously and when becomes seriously ill then only think about eradication of disease. After this, they call children, wife and relatives and request them to call physician and say, “I am ready to give all my earnings”. But who can save person with lack of strength, weak, sick, emaciated, wretched, about to die and has developed organ failure. Failing to find saviour (good physician), fool loses life just like an iguana dies when its tail tied with rope pulled by a strong person. That is the reason a person, who is desirous of his well being, should try to get rid of disease in early stage (before complete manifestation) by getting treated with appropriate therapies. [56-63]

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Basic desires/pursuits (''pranaeshana, dhanaeshana'' and ''paralokaeshana''), supporting pillars (''[[ahara]], swapna'' and ''brahmacharya''), three folds strength (''sahaja, kalaja'' and ''yuktikrita''), causes of disease (''asatmya ~~indriyartha~~ samyoga'', ''[[~~pragnyaparadha~~]]'' and ''parinama''), diseases (''nija, agantu'' and ''manasa''), pathways for manifestation of disease (''shakha'', ''marma asthi sandhi'' and ''koshtha''), physicians (pseudo physician, feigned physician and genuine physician), therapies (''daivavyapashraya'', ''yuktivyapasharaya'' and ''sattvavjaya'') or ''antahparimarjana'' (internal cleansing), ''bahiparimarjana'' (external cleansing), ''shastrapranidhana'' (surgical procedures), triads of eight factors described in this chapter by wise sage Krishna Atreya. Everything is (virtue, wealth and desire) all are dependent on these eight factors. [64-65]

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Basic desires/pursuits (''pranaeshana, dhanaeshana'' and ''paralokaeshana''), supporting pillars ([[ahara]], [[swapna]] and [[brahmacharya]]), three folds strength ([[bala]]) (''sahaja, kalaja'' and ''yuktikrita''), causes of disease (''asatmya [[indriya]]rtha samyoga'', ''[[prajnaparadha]]'' and [[parinama]]), diseases (''nija, agantu'' and ''manasa''), pathways for manifestation of disease (''shakha'', ''marma asthi sandhi'' and [[koshtha]]), physicians (pseudo physician, feigned physician and genuine physician), therapies (''daivavyapashraya'', ''yuktivyapasharaya'' and ''sattvavjaya'') or ''antahparimarjana'' (internal cleansing), ''bahiparimarjana'' (external cleansing), ''shastrapranidhana'' (surgical procedures), triads of eight factors described in this chapter by wise sage Krishna Atreya. Everything is (virtue, wealth and desire) all are dependent on these eight factors. [64-65]

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