Changes

== 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: Desire for life (''Praneshana''), desire for wealth or livelihood (''Dhaneshana'')), desire for the other world or after death (''Paralokeshana''). [3]

* There is very limited scope for direct perception of everything. The scope of indirect knowledge is very vast. [7]

* There is very limited scope for direct perception of everything. The scope of indirect knowledge is very vast. [7]

* Consciousness is without any beginning. Being eternal, it cannot be created by any other thing. Creation of body by the absolute atman (supreme soul) is acceptable view. [13]

* Consciousness is without any beginning. Being eternal, it cannot be created by any other thing. Creation of body by the absolute atman (supreme soul) is acceptable view. [13]

* Reasoning shall be based on decision made by intellect based upon combination of multiple factors, valid for past, present and future. [25]

* Reasoning shall be based on decision made by intellect based upon combination of multiple factors, valid for past, present and future. [25]

* Rebirth theory can be proved based on the scriptural evidences, perception, inference and reasoning.   

* Rebirth theory can be proved based on the scriptural evidences, perception, inference and reasoning.   

* Treatment of psychological diseases includes following the conduct related to ''dharma'' (virtue/eternal duty), ''artha'' (wealth) and ''kama'' (desire), serving persons who are having knowledge of psychological diseases and follow their instructions, and obtaining the knowledge about self. [47]  

* Treatment of psychological diseases includes, following the conduct related to ''dharma'' (virtue/eternal duty), ''artha'' (wealth) and ''kama'' (desire), by receiving guidance from experts with knowledge of psychological diseases and follow their instructions, and obtaining the knowledge about self. [47]  

* Three important types of treatment modalities are ''daivavyapashraya'' (divine or spiritual therapy), ''yuktivyapashraya'' (therapy based on reasoning) and ''sattvavajaya'' (psychotherapy). ''Daivavyapasharaya'' includes ''mantra'' chanting, medicine, wearing gems, auspicious offerings, oblations, gifts, offerings to sacred fire, following spiritual rules, atonement, fasting, chanting of auspicious hymns, obeisance to gods, visit to holy places, etc. ''Yuktivyapashyraya'' includes proper dietetic regimen, medicine planning. ''Sattvavajaya'' is withdrawal of mind from harmful objects. [54]

* Three important types of treatment modalities are, divine or spiritual therapy (''daivavyapashraya''), therapy based on reasoning (''yuktivyapashraya'') and psychotherapy (''sattvavajaya''). ''Daivavyapasharaya'' includes ''mantra'' chanting, medicine, wearing gems, auspicious offerings, oblations, gifts, offerings to sacred fire, following spiritual rules, atonement, fasting, chanting of auspicious hymns, obeisance to gods, visit to holy places, etc. ''Yuktivyapashyraya'' includes proper dietetic regimen, medicine planning. ''Sattvavajaya'' is withdrawal of mind from harmful objects. [54]

</div>

</div>

The zest of the various important topics discussed in this chapter is as follows.

The zest of the various important topics discussed in this chapter is as follows.

The desires in human life were recognized and the modes to fulfillment were determined. The present chapter describes about three basic pursuits of life; these are to live long, to earn wealth and attainment of happiness in next world. Longevity can be achieved by following healthy lifestyle, desire for earning may be fulfilled by adopting appropriate and rightful means of livelihood, various spiritual acts and good deeds for the society are to be performed to fulfill the third desire to get happiness in after life. The main ''tattva'' of this chapter are the three desires and rest of the ''tattvas'' are mentioned to support for achievement of these desires.  

The desires in human life were recognized and the modes to fulfillment were determined. The present chapter describes about three basic pursuits of life; these are to live long, to earn wealth and attainment of happiness in next world. Longevity can be achieved by following healthy lifestyle, desire for earning may be fulfilled by adopting appropriate and rightful means of livelihood, various spiritual acts and good deeds for the society are to be performed to fulfill the third desire to get happiness in after life. The main ''tattva'' of this chapter are the three desires and rest of the ''tattvas'' are mentioned to support for achievement of these desires.  

To maintain health, triad of ''upasthambha'' (supporting pillars) are advised, if the ''upasthambhas'' are properly followed then one is bestowed with good physical strength, the triad of ''balas'' (strength) is mentioned. If someone is involved in ''nidana sevana'' (exposure to etiological factors) diseases will occur, so the triad of causative factors is explained, these factors may lead to diseases which are again of three types. These diseases manifest in body by three routes, to cure the diseases physician is necessary, so to check best of physicians three types of physicians are described. When good physician is selected, he will try to cure the disease by the means of various therapies, which are of three types, when the bodily ''doshas'' get vitiated and cause diseases, then, three types of therapies can be done to cure those diseases is explained. In this manner every factor described in this chapter is interrelated with each other.

To maintain health, triad of "supporting pillars (''upasthambha'') are advised. If the ''upasthambhas'' are properly followed then one is bestowed with good physical strength, the triad of ''balas'' (strength) is mentioned. If someone is exposed to etiolgical factors of disease (''nidana sevana'', disease is likely to occur. these factors are again of three types. Diseases manifest by three routes, to treat a disease competent physician is necessary. Three types of physicians are described. A good physician treats the disease by various therapies, which are of three types. When the body ''doshas'' get vitiated and cause diseases, then, three types of therapies can be done to cure those diseases is explained. In this manner every factor described in this chapter is interrelated with each other.

=== Importance of Three ===

=== Importance of Three ===

* Three qualities or ''guna'' of mind: ''Sattva, rajas'' and ''tamas''

* Three qualities or ''guna'' of mind: ''Sattva, rajas'' and ''tamas''

* Three layers of nature: Light, fire, and darkness

* Three layers of nature: Light, fire, and darkness

* Three states of being: Immanent, transcendent, and the absolute

* Three states of being: Inherent, transcendent, and the absolute

* Three divisions of time: Past, present, and future

* Three divisions of time: Past, present, and future

* Three periods of day: Morning, noon, and evening

* Three periods of day: Morning, noon, and evening

* 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. <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>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.  

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.  

The third desire is ''lokaeshana'', or the desire for recognition in society. To get respect and happiness in this world, one should societal traditions and rules laid down for the self and for one’s conduct within the community, maintaining harmony with others, including with animals and the environment. One has to follow the path of eternal duty to keep pace with the rest of the world.  

The third desire is ''lokaeshana'', or the desire for recognition in society. To get respect and happiness in this world, one should follow societal traditions and rules laid down for the self and for one’s conduct within the community, maintaining harmony with others, including with animals and the environment. One has to follow the path of eternal duty to keep pace with the rest of the world.  

In Vedanta, ''eshanas'' or desires are three: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), and ''vittaishana'' (desire for wealth).[5] As societies evolved, the institution of marriage was created, with the primary purpose of formalizing the union of man and woman. To further the growth of societies, a desire to get an ideal wife who could manage homes and give birth to healthy and able children became an important objective of any household. After the development of religious consciousness, marriage was not only became a social need but also an eternal duty of every individual. In Hinduism, marriage is regarded as a religious sacrament in which a man and a woman are bound with permanent relationship for physical, social, and spiritual purposes of ''dharma'', procreation and sexual pleasure. When the theory regarding “three debts” evolved- first to god, second to sages and saints, and third to ancestors – the institution of marriage gained even greater importance and sanctity, since it was through marriage, through the process of jointly raising the family in accordance with moral and ethical principles, that one could repay the “debt to ancestors”. Marriage is regarded as a sacrifice, per vedic traditions, and a person who does not marry is said to be “one without sacrifice.” ''Taittiriya Brahmana'' says, “Person who does not have wife is without sacrifice.” A married life is considered essential for the growth of an individual’s personality. ''Upanishad'' had established the ''ashram'' theory that institutionalized four ''ashrams'' or phases in an individual’s life, to be followed in a sequential manner:

In Vedanta, ''eshanas'' or desires are three: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), and ''vittaishana'' (desire for wealth).[5] As societies evolved, the institution of marriage was created, with the primary purpose of formalizing the union of man and woman. To further the growth of societies, a desire to get an ideal wife who could manage homes and give birth to healthy and able children became an important objective of any household. After the development of religious consciousness, marriage was not only became a social need but also an eternal duty of every individual. In Hinduism, marriage is regarded as a religious sacrament in which a man and a woman are bound with permanent relationship for physical, social, and spiritual purposes of ''dharma'', procreation and sexual pleasure. When the theory regarding “three debts” evolved- first to god, second to sages and saints, and third to ancestors – the institution of marriage gained even greater importance and sanctity, since it was through marriage, through the process of jointly raising the family in accordance with moral and ethical principles, that one could repay the “debt to ancestors”. Marriage is regarded as a sacrifice, per vedic traditions, and a person who does not marry is said to be “one without sacrifice.” ''Taittiriya Brahmana'' says, “Person who does not have wife is without sacrifice.” A married life is considered essential for the growth of an individual’s personality. ''Upanishad'' had established the ''ashram'' theory that institutionalized four ''ashrams'' or phases in an individual’s life, to be followed in a sequential manner:

# ''Prakopana-hetu'' (etiological factors of the disease)  

# ''Prakopana-hetu'' (etiological factors of the disease)  

# ''Yoni-doshas'' involved.

# ''Yoni-doshas'' involved.????

# ''Utthana''- mode of manifestation

# ''Utthana''- mode of manifestation

# ''Atman''-nature of disease (seriousness or acuteness)

# ''Atman''-nature of disease (seriousness or acuteness)

==== ''Shrota Pratyaksha'' (auscultation / percussion) ====

==== ''Shrota Pratyaksha'' (auscultation / percussion) ====

A physician has to hear the various sounds for this examination but ears cannot be directly applied over the body of the patient. An examination of the following can be done by means of these tests:

Modern technological advancements like stethoscope, ultrasound etc.have significantly improved the methods of clinical diagnosis. Following methods are still helpful in certain situations: are being used to help in the clinical diagnosis:

# ''Antrakujana''- gurgling sound from intestines

# ''Antrakujana''- gurgling sound from intestines.

# ''Sandhisphutana anguliparvana''- cracking sounds in joints, including small joints.

# ''Sandhisphutana anguliparvana''- cracking sounds in joints, including small joints.

# ''Swaravishesha''-voice of the patient

# ''Swaravishesha''-voice of the patient

Three causes of ''nija'' (bodily) diseases are- ''asatmya indriyartha samyoga'' (''atiyoga, ayoga, mithyayoga'') (unwholesome contact of sense organs with objects), ''pragnyaparadha'' (intellectual blasphemy) and ''parinama'' (consequence). The three causes of all the somatic and psychological diseases are ''mithyayoga, ayoga'' and ''atiyoga'' of ''kala'' (time), ''buddhi'' (intellect) and ''indriyartha'' (objects of senses) (Ch. Su. 1/54).  

Three causes of ''nija'' (bodily) diseases are- ''asatmya indriyartha samyoga'' (''atiyoga, ayoga, mithyayoga'') (unwholesome contact of sense organs with objects), ''pragnyaparadha'' (intellectual blasphemy) and ''parinama'' (consequence). The three causes of all the somatic and psychological diseases are ''mithyayoga, ayoga'' and ''atiyoga'' of ''kala'' (time), ''buddhi'' (intellect) and ''indriyartha'' (objects of senses) (Ch. Su. 1/54).  

Desires are the root cause of all the miseries of life, and therefore, elimination of desires leads to eradication of all miseries. Just as a silkworm spins its thread around itself causing its own death, similarly, an ignorant person, bound to worldly miseries of his own creation, remains unhappy all his life. (Ch. Sa. 1/95). Impairment of ''dhi, dhruti'' and ''smriti'' (intellect, patience and memory), variations of natural seasons, advent of actions and unwholesome contact with the objects of senses are the causative factors of miseries (diseases) (Ch. Sa.1/ 98). The details may be referred to in [[Sharira Sthana]] chapter 1.

Desires are the root cause of all the miseries of life, and therefore, elimination of desires leads to eradication of all miseries. Just as a silkworm spins its thread around itself causing its own death, similarly, an ignorant person, bound to worldly miseries of his own creation, remains unhappy all his life. (Ch. Sa. 1/95). Impairment of intellect (''dhi"), patience ("dhruti''), memory (''smriti'') and variations of natural seasons, advent of actions and unwholesome contact with the objects of senses are the causative factors of miseries (diseases) (Ch. Sa.1/ 98). The details may be referred to in [[Sharira Sthana]] chapter 1.

==== ''Pragnaparadha'' (intellectual defects) ====

==== ''Pragnaparadha'' (intellectual defects) ====

  padding:0.1em; font-weight:bolder; -moz-border-radius:8px; ">

  padding:0.1em; font-weight:bolder; -moz-border-radius:8px; ">

[[#top| Back to the Top ]]</span></div>

[[#top| Back to the Top ]]</span></div>