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Now we shall explain the chapter on “Three desires of life”.
Now we shall explain the chapter on “Three desires of life”. Thus said Lord Atreya. [1-2]
Thus said Lord Atreya. [1-2]
=== Three Desires ===
=== Three Desires ===
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=== Desire for Life ===
==== Desire for Life ====
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=== Desire for Wealth ===
==== Desire for Wealth ====
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=== Desire of other world after death ===
==== Desire of other world after death ====
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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 ====
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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 ====
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=== Knowledge by Direct Perception ===
==== Knowledge by Direct Perception ====
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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]
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) ====
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=== [[Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|''Yukti'' (reasoning)]] ===
==== [[Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|''Yukti'' (reasoning)]] ====
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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]
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 ====
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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 ====
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=== Three Types of ''Bala'' (strength) ===
==== Three Types of ''Bala'' (strength) ====
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''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) ====
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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]
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=== Three Causes of Diseases ===
==== Asatmyendriyarthasamyoga====
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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||
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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==== Prajnaparadha (intellectual defects) ====
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||
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==== Kala or Parinama (time) ====
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]
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इत्यसात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः, परिणामश्चेति त्रयस्त्रिविधविकल्पा हेतवो विकाराणां; समयोगयुक्तास्तु प्रकृतिहेतवोभवन्ति||४३||
इत्यसात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः, परिणामश्चेति त्रयस्त्रिविधविकल्पा हेतवो विकाराणां; समयोगयुक्तास्तु प्रकृतिहेतवोभवन्ति||४३||