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|title=Tistraishaniya Adhyaya

|title=Tistraishaniya Adhyaya

|titlemode=append

|titlemode=append

|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.

|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

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

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

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

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

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 |  

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

इति द्वितीया धनैषणा व्याख्याता भवति||५

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 |

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 |

स्वभावं परनिर्माणं यदृच्छां चापरे जनाः’ || इति |  

स्वभावं परनिर्माणं यदृच्छां चापरे जनाः’ || इति |  

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

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]

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]

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

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

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तत्र बुद्धिमान्नास्तिक्यबुद्धिं जह्याद्विचिकित्सां च|  

तत्र बुद्धिमान्नास्तिक्यबुद्धिं जह्याद्विचिकित्सां च|  

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

कस्मात्?  

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||

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]

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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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]

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]

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

=== 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]

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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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([[Indriya]]), [[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)]] ====

==== [[Yukti pramana]] (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]

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

==== 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]

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]

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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]

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]

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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