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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 plain 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>

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 plain 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).<ref>Dr. Brahmanand Tripathi, Charak Samhita of Agnivesha, elaborated by Charak & Dridhabala edited with ‘Charak- 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.  

''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>Tripathi B, Charak. Sutra Sthana, Cha.11 Tistraishaniya Adhyaya. In: Brahmanand Tripathi, Editor. Charaka Chandrika Charak Samhita.5th ed. Varanasi: Chaukhambha Surbharati Prakashan;1997.</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.  

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

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

Chakrapani <ref>Kaviraj Shree Narendra Sengupta and LalaiChandra Sengupta, Charak Samhita by The Great Sage Bhagavata Agnivesha, thoroughly revised by Maharashi Charak & Dridhabala with [[Ayurveda]]dipika commentaries of Srimat Chakrapanidatta & Jalpakalpaturu explanatory notes & Annotations of Mahamohopadhyaya Sri Gangadhar Kaviratna Kaviraja, Sutra Sthana, Third Edition, Chowkambha Orientalia, Delhi, ISBN:978-81-89469-30-6, 978-81-89469-29-0-(set). </ref>raised a question, “Why is ''kamaeshana'' not mentioned?”. However, he goes on to give an explanation to this exclusion himself, writing that ''kamaeshana'' can be considered as an implicit activity in one’s pursuit of ''pranaeshana'' and ''dhanaeshana''. Since a person instinctively indulges in ''kama'', there is no need to explain it separately.  

Chakrapani raised a question, “Why is ''kamaeshana'' not mentioned?”. However, he goes on to give an explanation to this exclusion himself, writing that ''kamaeshana'' can be considered as an implicit activity in one’s pursuit of ''pranaeshana'' and ''dhanaeshana''. Since a person instinctively indulges in ''kama'', there is no need to explain it separately. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 11/3]

After knowing the goals for fulfilment of ''eshanas'', the question of reincarnation arises which is discussed after a detailed description of ''eshanas''.

After knowing the goals for fulfilment of ''eshanas'', the question of reincarnation arises which is discussed after a detailed description of ''eshanas''.

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 ''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.  

Charkapani has commented that three ''rogamarga'' 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. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 11/48]

[[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''.

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'':

==== ''Daivavyapasharaya'' <ref>Acharya Vidyadhara Shukla, Prof. Ravidutt Tripathi, Charak Samhita ofAgnivesha, elaborated by Charak and redacted by Dridhabala, Vol-I, edited with ‘Vaidyamanorama’ hindi commentary along with special deliberations, Chowkhambha Sanskrit Pratisthana, Delhi, second edition-2000. </ref>====

==== ''Daivavyapasharaya'' <ref>Shukla A V, Tripathi R, Charak. Sutra Sthana, Cha.11 Tistraishaniya Adhyaya ver.54. In: Acharya Vidyadhara Shukla, Prof. Ravidutt Tripathi, Editors. Vaidyamanorama Charak Samhita.2nd ed. Delhi: Chowkhambha Sanskrit Pratisthana;2000. </ref>====

This is the treatment for diseases arising due to ''purva janmakruta papa karma'' (sins of past life) or ''karmaja vyadhis'' (karmic ailments). This type of treatment was done in the ''Rigvedic'' period in majority and ''yuktivyapasharaya'' was neglected. The observance of ''yama'' (''ahimsa''(non violence), ''satya'' (truth), ''astaya''(not to steal), ''bramhacharya''(control over sexual desire),and ''aparigraha'' (accumulation of prosperities)) and ''niyama'' (''shaucha'' (cleanliness), ''santosha'' (satisfaction), ''tapas'' (conquest of all desires), ''swadhyaya'' (self-study), ''ishwara pranidhana'' (surrender to God)) is also part of this treatment. This form of treatment includes chanting mantras, wearing amulets on body, wearing gems, precious stones etc. performing auspicious rituals, offerings to God, oblations, ''homa'', following ''niyama, prayachhitta, upavasa, svastyayana, pranipata'' and going to holy places.  

This is the treatment for diseases arising due to ''purva janmakruta papa karma'' (sins of past life) or ''karmaja vyadhis'' (karmic ailments). This type of treatment was done in the ''Rigvedic'' period in majority and ''yuktivyapasharaya'' was neglected. The observance of ''yama'' (''ahimsa''(non violence), ''satya'' (truth), ''astaya''(not to steal), ''bramhacharya''(control over sexual desire),and ''aparigraha'' (accumulation of prosperities)) and ''niyama'' (''shaucha'' (cleanliness), ''santosha'' (satisfaction), ''tapas'' (conquest of all desires), ''swadhyaya'' (self-study), ''ishwara pranidhana'' (surrender to God)) is also part of this treatment. This form of treatment includes chanting mantras, wearing amulets on body, wearing gems, precious stones etc. performing auspicious rituals, offerings to God, oblations, ''homa'', following ''niyama, prayachhitta, upavasa, svastyayana, pranipata'' and going to holy places.  

Wearing gems is an age old practice and, per Vedic texts, can play a significant role in influencing human health, <ref>Dr.  Shaikh Abbas Borhany, Gems Science in Islam: Its medicinal & Mystical value, published in Daily News- Pakistan, March 2010. </ref> Dr. Robert Frost revealed that gems have remedial properties, by wearing appropriate gems reduces pain, helps in allergies, improves coordination and even improves muscle strength.

Wearing gems is an age old practice and, per Vedic texts, can play a significant role in influencing human health, <ref>Dr.  Shaikh Abbas Borhany, Gems Science in Islam: Its medicinal & Mystical value, published in Daily News- Pakistan, March 2010. </ref> Dr. Robert Frost revealed that gems have remedial properties, by wearing appropriate gems reduces pain, helps in allergies, improves coordination and even improves muscle strength.

==== ''Yuktivyapasharaya'' <ref>[[Ayurveda]]charya Sri JayadevVidya Alankara, Charak Samhita – Maharshi Bhagvan Agnivesha pranita (Mahamuni Charak Pratisanskrita), Purva bhaga, Motilal Banarasidas, Delhi, ninth edition: 1975, reprint: 79, 86, 94, 98. </ref> ====

==== ''Yuktivyapasharaya'' <ref>JayadevVidya Alankara, Charak. Sutra Sthana, Cha.11 Tistraishaniya Adhyaya ver.54. In: JayadevVidya Alankara, Editor. Charak Samhita.9th ed. Delhi: Motilal Banarasidas;1975.</ref> ====

 

This is the therapy done by the planned use of drugs, foods and regimen for the treatment of diseases caused by vitiation of bodily ''doshas''. This is widely practiced and is further classified into three types: ''Antahaparimarjana'' (internal purification), ''Bahirparimarjana'' (external purification) and ''Shastrapranidhana'' (surgical therapy). ''Antahaparimarjana'' is administered for the diseases of ''kostha'' also for the diseases of ''shakha'' to losen the vitiated ''doshas'' from ''shakha'' and bring them into ''kostha'', internal medications are prescribed oral drugs, ''vamana, virechana, basti, uttara basti, shirovirechana'' etc. ''Bahirparimarjana'' is the treatment for the diseases of ''shakha'', also ''bahaya snehana''- ''swedana'' or ''purvakarma'' is done for loosening the vitiated ''doshas'' from the ''shakhas'' and bring them into ''kostha'' for elimination. It is also done for skin disorders application of ''snehana, swedana, lepa,'' ointment, dusting powders and unctions etc. details of various formulations for skin disorders are well discussed in [[Sutra Sthana]], Chapter 3 ([[Aragvadhiya Adhyaya]]). ''Shastrapranidhana'', even though not mentioned in detail in Charak, is the treatment modality for various diseases not cured by medicinal treatment, for the diseases of exogenous factors like trauma, fractures also for diseases like ''arsha, arbuda, granthi'' etc.

This is the therapy done by the planned use of drugs, foods and regimen for the treatment of diseases caused by vitiation of bodily ''doshas''. This is widely practiced and is further classified into three types: ''Antahaparimarjana'' (internal purification), ''Bahirparimarjana'' (external purification) and ''Shastrapranidhana'' (surgical therapy). ''Antahaparimarjana'' is administered for the diseases of ''kostha'' also for the diseases of ''shakha'' to losen the vitiated ''doshas'' from ''shakha'' and bring them into ''kostha'', internal medications are prescribed oral drugs, ''vamana, virechana, basti, uttara basti, shirovirechana'' etc. ''Bahirparimarjana'' is the treatment for the diseases of ''shakha'', also ''bahaya snehana''- ''swedana'' or ''purvakarma'' is done for loosening the vitiated ''doshas'' from the ''shakhas'' and bring them into ''kostha'' for elimination. It is also done for skin disorders application of ''snehana, swedana, lepa,'' ointment, dusting powders and unctions etc. details of various formulations for skin disorders are well discussed in [[Sutra Sthana]], Chapter 3 ([[Aragvadhiya Adhyaya]]). ''Shastrapranidhana'', even though not mentioned in detail in Charak, is the treatment modality for various diseases not cured by medicinal treatment, for the diseases of exogenous factors like trauma, fractures also for diseases like ''arsha, arbuda, granthi'' etc.

The various causes of the diseases are reasoned out and suitable means and methods are designed to cure, based on fundamental principles of  [[Ayurveda]] viz. ''Pancha mahabhuta, tridosha, samanya visesha'' etc. <ref name=ref23>A. R. V. Murthy and R. H. Singh, The concept of psychotherapy in ayurveda with special reference to satvavajaya, ancient science of life, vol no. Vi no. 4 april 1987, pages 255 - 261</ref>The path of pathogenesis is broken by the administration of appropriate medicines and by advising suitable diets and regimens. These methods include both internal and external application of medication.  

The various causes of the diseases are reasoned out and suitable means and methods are designed to cure, based on fundamental principles of  [[Ayurveda]] viz. ''Pancha mahabhuta, tridosha, samanya visesha'' etc. <ref name=ref23>A. R. V. Murthy and R. H. Singh, The concept of psychotherapy in ayurveda with special reference to satvavajaya, ancient science of life, vol no. Vi no. 4 april 1987, pages 255 - 261</ref>The path of pathogenesis is broken by the administration of appropriate medicines and by advising suitable diets and regimens. These methods include both internal and external application of medication.