About Ayurveda

 

Ayurveda is the extraordinary mind-body medicine of India. It is one of the world’s oldest and most complete system of natural healing. It was developed by ancient Indian holy men known as Rishis. The Rishis were scientist who made huge advances in the fields of herbal medicine, human physiology, psychology, yoga exercise and food preparations. Due to their connectivity to both the spiritual and physical worlds, they were able to discern the basic nature of the universe and mans place in it.
Ayurvedas theory believes that health results from harmony within ones self.
The goal of ayurveda is true freedom from disease and enjoyment of uninterrupted physical, mental and spiritual happiness and fulfillment.
 

  • Glossary of Terms used in Ayurveda


    Agni- Literally "agni" is fire. However, in ayurveda, it's reference perhaps stems as a metapor. This term refers to the phenomenon of digestion of food and further events of metabolism including the synthesis of tissue elements and their breakdown for the production of energy. Essentially Agni is of two types;
    a)Jatharagni (Jathar = Stomatch + agni)- is concerned with chemical processes taking place in the gastrointestinal tract.The body is outcome of nutrition and diseases occur as the result of faulty nutrition. An impaired jatharagni lead to faulty utilization of nutrients in spite of the provision of the best possible food and this fault gives rise to diseses.
    b)Dhatwagni (Dhatwa + agni )- can be considered to be a type of heat present in all living tissues which is responsible for proper functioning and development.It is responsible for higher biochemical processes beyond the absorption of the digested food to all related anabolic and catabolic activities guided by number of enzymes and hormones in the tissues. There are seven types of dhatwagnies specific to each dhatu or tissue.It is believed that all these dhatwagnis are governed by jatharagni.
    Aam- The reduced functioning of the agni results in indigestion. This improperly digested food material is "Aam".It get absorbed along with toxic gases produced in the digestion process. This then leads to a poor synthesis of dhatus (tissues) and increased production of harmful products and toxins. Symptoms of Aam in the body are anorexia, feeling heaviness, dizziness, a lot of yawning and white coated tongue. According to Ayurveda digestion of Aam is the important procedure of therapy. Every disease can be diagnosed as with aam and without aam..Dry ginger,black pipper are some herbs useful to digest aam.
    Apan vayu- Vat, pitta and kapha are three functioning principles of our body mind complex. Apan is the type of vat which is concerned with excretion of urine, stool, semen ,menstrual discharges and with child birth. Abnormalities in this vata may result urinal problems, ano rectal diseases,semen and sperm disorders or gynecological problems.
    Anupan- The term refers to vehicles or liquids which are taken along with medicine to accelerate its effect.The common anupanas are honey, hot water, ghee,butter milk, fruit or herbal juice.It is selected according to the disease, disturbed doshas and nature of the main drug.e.g. honey is the best anupan in Kapha disorders
    Asava- It is pharmaceutical preparation of herbal drugs obtained by fermentation of the raw herbal drugs in an earthen pot for few days mixed with water along with sweetening and fermenting agents.Asava is essentially a self generated alcoholic preparation.
    Asaya- The organs whose essential function is to provide seat or storage for important biological materials. namely Amasaya, Pakwasaya, garbhasaya etc.These asayas are important while undertaking biopurificatory therapies ,that means Panchakarma.
    Avaleha- Is the thick paste like extract obtained from continuous boiling of the decoction till the desired consistency is obtained.
    Ayu- Means life, veda means knowledge,so Ayurveda means knowledge of life. Ayu is a complex four dimensional combination of sarira (physical body), indriya(senses), sattva(psyche), and atma(consciousness) in materialistic state. The unity of these four components is transient, non permanent.
    Basti- Medicated enemata induced into rectum. It is component of panchkarma (panch= five, karma= procedure) therapy.
    Bhasma- Is the ash powder of metals and minerals prepared by elaborate procedures involving, sodhana, maran etc
    Bhavana- It is the process of adding liquids and triturating it till dries up.It is supposed to potentiate the action of original drug. A wide variety of liquids like juices of herbs, decoctions,oils,milk are used as bhavana dravya (drug)
    Deha Prakriti- Is the psychosomatic constitytion and the sum total of physique, physiology and psyche of an individual determined by the range of proportion of the three doshas i.e. Vata, Pitta and Kapha.
    Doshas- Are entities which are part of life process. They represent the entire biological and bioenegetic functions of the body, exist only in living body. There are three doshas namely vat, pitta and kapha
    Dosha Vikriti- Defective humour responsible in causing the disease. May have multifacet cause and wide range of clinical manifestations.
    Dravya- Rrefers to an entity which has essentially some properties (Guna) and certain actions (Karma).
    Guna- Refers to the physico chemical and pharmacodynamic properties of dravya i.e. drug or dietary article.
    Kapha- Is one of the three dosas. It normally represents a potential source of strength and stability. Its synonym is slesma which literally means to keep together. It is the binder of all structures of the body and is responsible for body bulk, compactness and physical strength.
    Kriyakala- Kriyakala literally means 'time for action' The concept of Kriyakala, described by Susruta, deals with the mode and stages of development of disease in terms of the sequence of tri dosas rhythm. It has been described to indicate the importance of these stages from treatment point of view. It is very essential for early diagnosis, prognosis and for adopting timely preventive and curative measures. Out of six kriyakalas first three viz., sancaya, prakopa and prasara are subclinical stages while the later three viz., Sthanasamsraya, vyakti & bheda are clinical stages of the pathogenesis.
    (A)Sancaya- Sancaya means accumulation of the dosas in their own natural sites. The dosas in this stages increase quantitatively their quality remaining normal. It is the first stage of kriyakala with vague and ill defined symptoms along with some features characteristic of the increase of dosa involved. It is characterised by aversion towards similars and attraction towards opposite qualities of diet, drug etc.e,g. vata chaya have symptom of aversion toward dry and cold food.
    (B)Prakopa- It is the stage of excitation of dosas in which the accumulated dosas start getting qualitatively vitiated and get ready to move from their natural sites being excited by the appropriate aetiological factors.
    (C)Prasama- This refers to the return of the dosas to normalcy and to their normal sites after their excitation (prakopa). This is the state of spontaneous remission or regression caused by withdrawal of causative factors or due to treatment given.It is not a kriyakal but the cyclical step due to the treatment at Prakopa kriyakala.If Prakopa the second kriyakala is ignored the third appear
    (D)Prasara- It is third kriyakal. The term 'prasara' means to spread. It is the third stage of kriyakala, in which the vitiated dosas spread over and extend to other parts, organs and systems of the body in all directions. Prasara may involve one, two or all the three dosas together alongwith rakta. The dosas in this stage may remain quiscent or may pass on to sthanasamsraya, depending upon the degree of prakopa.
    (E)Sthanasamsraya- This term means getting localised at one place. It is the fourth stage of kriyakala, in which the excited spreading dosas, having extended to other parts of body, start getting localised at certain sites due to srotovaigunya or a pre-existing defect of the part involved. The week ring of the chain get braked first Localisation of dosas precipipitates dosa-dusyasammurchana (interaction of vitiated dosas with dosyas or local tissues). This is the stage of start of real disease and is associated with appearances of prodromal symptoms i.e.purva rupa.
    (F)Vyakti- It is fifth stage of kriyakala which charcterises by full manifestations of signs and symptoms of the dully developed spacific disease. The vyakti refers to the completion of the sthanasamsraya stage of the disease. It is acute stage of disease.
    (G)Bheda- It is the sixth and last stage of kriyakala. If the disease is not properly treated at the stage of vyakti, it may become sub-acute, chronic or incurable on account of extensive damage sustained or irreversible structural change having taken place due to neglect of early diagnosis and prompt treatment. The disease in this stage leads to the development of complications and becomes itself the cause for other diseases.
    Ksara- The alkaline substance capable of producing --cutting or' --- burning sensation in the body.
    Ksarasutram- A medicated thread impregnated with the paste of Euphorbia nerefilia and Turmeric powder. Used to remove tag of piles or wart.
    Malas- The term 'mala' is defined as impurities or waste products. Digestion of food produces rasa and mala. The rasa (chyme) is absorbed in the blood and nourishes the body. Mala represents a wide variety of excretable substances produced in the body, including tridosas and sapta dhatus, in their abnormal state of functioning. The mala represents waste products, in general, of which some may be utilised by the body for certain functions and others may be discarded. The malas comprise of sakrut or faeces, sweda or sweat and mutra or urine etc. The malas at certain level are equally important for proper functioning of the body as are dosas and dhatus.
    Manas- The word 'manas is derived from the Sanskrit root 'Man and 'Asan' the suffix following it. It is approximately equal to the English word 'mind', which is defined as the faculty through which we ponder and concise. The word manas is etymologically derived as 'the strength' or abilities which are responsible for experience of agony, wish and will, inclination and dislike, effort, endeavor, knowing, investigation, discussion etc. Manas is controller of all senses i.e .cognitive and conative organs, and the whole body. It receives the objects of senses and the power of all senses are derived from manas. That is why the manas is some times described as transcending the senses i.e.atindriya. Manas is the seat of all the conscious, subconscious and unconscious activities of the organism. It is the instrument for experience of self (Atman) and an internal organ through which the self-recollects, infers, doubts and dreams etc.
    Manasa Dosas- The psychic forces which are responsible for producing mental disorders, are known as manasa dosas. Out of the three trigunas. the sattva has not been admitted as manasa dosa because it is considered to be without any taint and represents kalyanasavat i.e.all benevolent aspect of the mental state. Ayurveda regards the remaining two gunas viz., rajas and tamas as the two manasika dosas at par with the three bodily dosas namely vata, pitta and kapha.
    Manasa Dosa Vikaras- Rajas and tamas, being two psychopathogenetic factors, affect the mind and produce certain pure and primary mental disorders known as manasa dosa vikaras such as kama (lust or desire), dvesa (envy), krodha (anger), lobha (greed), mana (arrogance), bhaya(fear), udvega (anxiety),moha (delusion), mada (neurosis), soka sorrow), cinta (grief), harsa (exhilaration) etc. Ayurveda considers them as primary mental diseases.
    Marana- Marana is the oxidation method of different minerals, to render them in the form of bhasma (ash-powder), which is used for medicinal purposes. Some minerals may be used for medicinal purposes only after sodhana (purification) but metals; gems etc. must be subjected to marana (oxidation) process.
    Marma- The vital organs/parts/sites in the body which when injured causes death or excruciating pain. There are such 107 marmas in the body some of which (19) are sadyah pranahara (instantaneous killer) marmas surgically important), some (44) vaikalyakara marmas and some (8) are rujakara marmas (painful)
    Matrija Bhava- The genetic behaviour of the ovum.
    Matra Basti- It is type of standard oleus enema which can be used as a routine measure without complication in diseases of vata system. Because of its standared compositions it can be administered at any time and in all seasons. It is harmless and requires less amount of fatty substance and digestible within six hours. It promotes strength and weight of the body easily and eliminates waste products of the metabolism.
    Mithya yoga- Perverted correlations; aberrant interactions.
    Nasya(Syn : Sirovirecana)- Administration of medicaments such as medicated oils or powders of medicines, through nasal route to get desired clinical response like sneezing and cleansing of the head, is known as 'nasya' or 'sirovirecana'. It is one of the five major procedures of Pancakarma therapy.
    Niruha- It is a major category of Basti karma where enema is given with decoction of herbs without oil or ghee in it.
    Ojas- Ojas is the quintessence of all dhatus. The qualities and function of ojas are similar to slesma (kapha). It is responsible for providing biological strength (bala) to the various parts of the body and protection of the body against diseases (vyadhiksamatva). It is permeated to the entire body by the channels of transport (dasa mahamula dhamanis). Ojas is of two types viz. para and apara. Para ojas is located in the heart and measures 8 drops while apara ojas is spread all over the body and measures half an anjali. The ojas corresponds to immune function of the body.
    Panca Gavya- (The five cow product) : Milk , curd, gheee, urine and the dung of the cow are collectively called panca gavya. They have many medicinal as well as auspicious applications in Ayurvedic medicine and certain religious rituals.
    Panca Mahabhuta- They are the five fundamental categories of matter described in ancient Vedic physics representing the five basic qualities of matter constituting all living and non living entities. They correspond to ether or space (akasa), air (vayu), fire or radiant energy (agni), water or cohesive factor (jala) and earth or mass (prthvi).
    Panca Tanmatra- The subtlest and minutest indivisible unit of respective, panca mahabhutas which exist as trace properties and are beyond the perception of five senses, are called tanmatras. They function as receptor matter in the respective jnanendriyas(senses) and also exist in the subtle body i.e.the linga or suksma sarira. The five tanmatras area sabda (sound), sparsa (touch), rupa (vision), rasa (taste) and gandha (smell) representing the akasa, vayu, teja, jala and prthvi mahabhutas respectively.
    Pancavidha-Kasaya-Kalpana- These are the five basic categories of pharmaceutical preparations of herbal drugs most commonly used in Ayurveda. The terms 'panca-vidha' literally means five types. The herbal medicines are prescribed in the form of svarasa (fresh expressed juices), kalka (paste), curna (powder), Kvatha (decoction) and phanta (infusion) or sita kasaua (cold infusion) In addition to these five basics there are several other forms of preparations prevalent in Ayurvedic practice.
    (i)Svarasa- Svarasa is the juice obtained from a fresh green vegetable drugs by crusing it and then expressing juice by straining.
    (ii)Kalka- It is the paste generally prepared by grinding the fresh herbal drug with a pestle and then making a paste. It may also be prepared from dry drugs by adding water to it.
    (iii)Curna- It is the fine powder prepared from a dry drug. The required drug or a mixture of drugs is ground and the fine powder is obtained by filtering the same.
    (iv)Kvatha- It is decoction obtained by boiling one part of the yavakuta curna (coarse powder) of a vegetable drug with sixteen parts of water till the latter is reduced to one fourth. The fresh decoction is prepared daily.
    (v)Sita Kasaya- It is the cold infusion obtained by putting one part of the crushed herb in six parts of water over night then obtaining the cold extract in the morning after filtration.
    (vi)Phanta- Phanta or infusion is the fluid obtained by putting one part of powdered herb in eight parts of hot water keeping it at room temperature for some time to make it cold there after straining it through a cloth or a mechanical filter.
    Pancikarana- Pancikarana is phenomenon of mixing of the five subtle tanmatras to form the stable panca mahbhuta. Each mahabhuta is composed of the mixture of all the five tanmatras in a particular proportion with a relative predominance of the concerned one. The pancikarana is a complex phenomena of higher physics where different tanmatras function as subtle electromagnetic entities with different potentials.
    Pathya- The specific diet compatible for the health of a person suffering from a specific disease, which is homologous to the channels (srotasas) of the body is known as pathya.
    Pathyapathya- It is the dietary consideration in the management of different ailments. Ayurveda puts great emphasis on the prescription of appropriate vegetarian and non vegetarian diet along with medications which are specifically advocated and or contraindicated in patients suffering from different diseases.
    Pascat Karma- The post operative measure. It also refers to the dietary regimen prescribed after Sansodhana Karma.(panchkarma)
    Pisti- Anything ground/powdered/crushed usually used to prepare a cake. Or poultice
    Pitta- It is one of the three dosas All the chemical activities and endocrine functions, digestion and metabolic activities operating in the living body are ascribed to the 'pitta system of the body. It confers complexion to the body, incurs digestion and metabolism and is responsible for production of appetite, thirst, body heat, vision and is also responsible for intelligence and courage.
    Prabhava- Prabhava is the technical term used to describe one of the specific modes of drug action. Ordinarily according to Ayurveda a drug produces effect in the body on the basis of its rasa or taste, guna or physicochemical properties, virya or potency and vipaka or drug metabolism. All these happen in terms of the pancabhautika composition of the drug. However, actions of some drugs are not explainable on the basis of above mentioned attributes. In such cases the action is the specific response probably because of some specific pharmacologically active chemical constituent of the drug, this category of action is called prabhava.
    Pradhanakarma- The actual operative procedure. Also refers to the main Five Karmas of Pancakarma therapy.
    Pracchana- A cover of punctures used in the process of blood letting.
    Prakrti- Prakrti is the matrix of the whole psychophysical universe. It is the equilibrium of sattva (essence) rajas (energy) and tamas (inertia), which form the ultimate ground for all creation. Prakrti incorporates the whole universe within it, in its potential form, which becomes manifested only when the evolution of nature takes place due to imbalance of trigunas and interaction with purusa, the conscious factor. (Some times the word prakrti is also used to describe the Traits of genetically determined normalcy of constitution of an individual being)
    Prakrtisthapana- It means restoration of prakrti or normal healing state in the body. It is used as synonym of cikitsa or treatment. It literaly means restoration of normalcy.
    Prana- Prana is the life force present in all living beings. it may be compared with the electromagnetic energy flowing in the organism which is responsible for sustenance of all life functions. One of the five vayus is also called prana vayu because of its vital role in maintenance of life process.In Yoga tradition too prana is considered as the life force, pranayama is the yogika practice which is used for promotion of prana.
    Purusa- Purusa or Self is a transcendental being which has no form, size or shape. It is eternally conscious, pure and liberated. It is the ultimate knower and seer. The purusa is the transcendental reality above space, time and causal conditions, it also transcends all the psychological phenomena. The creation of universe takes place only when the conscious 'purusa'(self) interacts with unconscious prakrti (nature). Some times the word purusa is also used for the living entity i.e.the ayu, the same is also called cikitsya purusa.
    Purva karma- The term 'purva-karma' refers to preparatory treatment/measures which precede the main specific therapy. Snehana (oleation) and swedana (fomentation) are the two purva karmas in reference to pancakarma therapy i.e .five-fold purificatory therapies. Pancakarma therapy should not be undertaken straightaway (without purva karmas) because they can not eliminate the dosas situated in tissues effectively.
    Putapaka- Putapaka is the process used to obtain the expressed juice of the such herbal drugs which are hard and less juicy and where it is diffcult to get fresh juice by ordinary means. These drugs are reduced to a paste, which is wrapped up in leaves firmly tied, covered with a layer of clay and roasted on fire. When the clay assumes bright red colour, then the ball is taken out from fire, broken and the roasted drug paste is expressed to obtain the juice. This is called putapaka svarasa.
    Rajo Guna- Rajas has two basic characteristics i.e. calatva (activity) and pravartaka, preraka (motivator). It is responsible for activity. Rajas acts as stimulus for bringing about and maintaining activity in all animate and inanimate objects. Other two gunas viz., sattva and tamas, can not perform their function without being charged by the rajas. Rajas leads a life of enjoyment and restless effort. It results in sorrow, pride envy etc. which are its different forms.
    Raktamoksana- Raktamoksana means blood-letting as a purificatory therapy. It is counted among pancakarma The detailed descriptions are available about indications, contraindications, procedures etc. of raktamoksana in Ayurveda.
    Rasa- The term 'Rasa' refers to the direct and immediate action of a drug when it comes in contact with the sense organ of taste i.e.tongue. The existance of different types of rasas (tastes) in different substances is attributed to their varying pancabhautika composition. The 'Rasas' of different substances have definite relationship to the increase or decrease of dosas and they have certain actions in the body. The drugs are selected keeping in view their rasas (tastes) and the predominant dosas in the body of the patient. There are six types of rasas (tastes) viz., madhura (sweet), amla (sour), lavana (saline), tikta (bitter), katu (pungent) and kasaya (astringent). In other contexts the word rasa also applies to nutrition, to the end product of digestion of food, to the first dhatu (tissue), to the principal metal drug, Mercury etc.
    Rasausadhi- Rasausadhis are medicaments comprising of mineral and metallic constituents particularly mercurials. Parada or mercury is considered the king of the therapeutically usable metals and also called rasa. Hence all formulations containing rasa or mercury are called rasausadhis.
    Rasa Sastra- The branch of Ayurveda dealing with processing the therapeutic use of metals, minerals and allied products is called Rasa Sastra.
    Rasayana- Rasayana is one of the eight clinical specialties practiced in Ayurveda, which consists of specialized therapeutic procedures use of certain drugs and measures which prevent or retard the aging process, impart longevity, immunity and resistance against diseases, improve mental faculties, cognitive abilities and improve vitality and luster of the body. Specific rasayana drugs are also used for the treatment of specific diseases. The latter category is termed as naimittika rasayana. The rasayanas act as adaptogenic agents through nutraceutical dynamics.
    Samprapti- Samprapti is the phenomenon of production of a disease comprising of the process of vitiation of dosas, their spread all over the body, their localisation at morbid sites, involvement of local tissues (i.e.dhatus as dosyas) and manifestations of signs and symptoms of a particular disease. Samprapti encompasses the entire spectrum of bodily changes both in clinical as well as subclinical stages of disease process. Ordinarily Ayurvedic term 'samprapti' compares to the english term 'pathogenesis'.
    Samsodhana- Samsodhana means bio-purification of the body by therapeutic cleansing of the channels (gross to subtle) It includes all those forms of therapies which are aimed at radical removal of the morbid factors from the body. It comprises of three broad categories of measures (a) Antahparimarjana or internal purification such as the Pancakarma therapy, (b) Bahihparimarjana or external purificaiton such as oleation, fomentation, bath, massage etc. (c) Sastra pranidhana or surgical intervention.
    Sankramaka Rogas- The diseases which are known to spread from one person to another by various means being contagious in nature, are called sankramaka rogas (communicable diseases). They may assume the form of an endemic. Sexual contact (Prasanga), body contact (gatra-sampsarsa), inhalation (nihsvasa), eating together (sahabhojana), sleeping together (saha-sayya) and using of the clothes, towels, garlands, cosmetics of others etc. have been identified by Susuta as the means of spread of such diseases. Skin diseases, fever, tuberculosis and conjunctivitis have been sighted as examples.
    Sapta Dhatu- The term 'dhatu' literally means to support or to nourish. It is referred for describing the physiology of basic nutrition and structural architecture of the body. Dhatus promote the growth of the body and support the mind and body both. These seven dhatus corresponding to seven basic tissues of the body viz., (1) circulating Rasa (plasma), (2) Rakta (blood), (3) Mamsa (muscular, tissues), (4) Meda (adipose tissue) (5) Asthi (bone tissue), (6) Majja (bone marrow) and (7) Sukra (reproductive tissue & Semen). These are constantly produced. nourished, destroyed and reformed in the same order.
    Sarira- The term 'Sarira' is derived from the root 'Srsarane' meaning to be rendered to pieces and conveys the meaning of underlying catabolic process. The term is commonly used to describe human body in view of its ultimate mortal nature.
    Sastra- A word derived from root 'Sas' means to cut/slaughter. An instrument used to cut in the process of surgery.
    Sasta-pranidhana- All aspects of therapy related to surgical practice in Ayurveda comes under the realm of sastra pranidhana. Ayurveda describes a well planned and systematic surgical discipline. Which includes the description of sharp and blunt instruments of wounds, description of classification and treatment of burns, fractures, technical description of many surgical procedures like rhinoplasty, caesarian section etc. Susruta Samhita is the classical authentic text on surgical discipline of Ayurveda.
    Sattva Guna- The word 'satlva' signifies whatever is pure, real and fine. The word 'sat' means real or existent and perfect. Thus sattva refers to universal reality, it is also a factor which is responsible for clarity, goodness and happiness. Sattva guna is considered laghu (light) and prakasaka (unlighted, glittering). Other characteristics of sattva guna of the manas are mercy, endurance, faith in god, intellect, knowledge, memory etc. Thus, sattva is of the nature of pleasure in various forms.
    Sattvavajaya- The term Sattvavajaya literally means to win over the mind. It comprises of psychotherapeutic measures in the treatment of psychiatric and psychosomatic diseases. It is best achieved by restraining the mind from desires of unwholesome objects and cultivation of jnana (spirtual knowledge), vijjnana (skilled knowledge), dhairya (courage), smrti (memory) and samadhi (trans). It is one of the three principal forms of therapy described in Ayurveda namely yuktivyapasraya, daivavyapasraya and sattvavajaya.
    Sneha- The unctuous substances used for snehana karma are known as sneha. They may be of vegetable origin viz., oils of various types or may be of animal origin viz., Ghee, animal fat and bone marrow. Out of all these four types, Ghee is considered to be the best sneha dravya for snehana.
    Snehana- Snehana means administration of unctuous substances in the body either externally or internally. It is used as a form of therapy in specific diseases as it is one of the six classical therapeutic procedures (sadupakramas), which are employed in the management of different ailments besides being used as purva karma (preparatory procedure) during pancakarma therapy as it renders the body 'soft' and disintegrates the accumulated dosas.
    Snehapana- Intake of ghee oils or other fats for the process of lubricity, secretive action, softness and for the induction of moisture in the body. Used as Purvakarma in Pancakarma Therapy.
    Sneha-vicarana- The adminstration of sneha (unctuous substances) mixed with food or other suitable substance of preparation is known as vicarana.
    Sodhana- Purifications of minerals, metals and poisonous herbal drugs (visas and upavisas) in order to remove the inherent impurities and poisonous effects is called sodhana. Different methods are described for purifying different medicinal substances. Sodhana also refers to the act of cleansing, purifying or correcting the channels of the body by Panca Karma Therapy.
    Srotas- The term srotas refers to such structures or channels in the body which comprise of hollow space, which has openings and which carries certain materials from one part of the body to the other, within this definition a srotas may be as minute and subtle as a single cell or may be as gross as the whole gastro-intestinal tract. There can be other medium srotamsi like arteries, veins, capillaries, lymphatics, nephrons, semeniferous tubules etc. The concept of srotas of Ayurveda is comparable to similar entities of membrane biology. It is essential to keep the srotamsi clean and patent in order to allow normal flow of nutrients etc. and to sustain normal homoeostasis i.e. dhatusamya. In case of morbidities of srotas, samsodhana therapy is employed.
    Svastha- Svastha or the healthy state of an individual is defined as a state of equilibrium of dosas, dhatus, malas and agnis, along with happiness of atma,(consciousness) indriya (senses)and manas.(psyche)
    Swedana-karma- This is a form of therapy by which a person is made to perspire. If forms one of the important module among sadopakramas (six-fold therapy) and is supposed to melt the waste products (dosas, malas etc.) of metabolism held up in subtle channels of the body, after they have been disintegrated by snehana karma. There are thirteen types/methods of swedana described which are used according to the disease states. The swedana therapy essentially is of two categories : 1. Sagni sweda which is induced by direct contact of fire/heat and 2. Niragni sweda which is induced without direct contact with fire/heat.,fasting is the example of niragni sweda
    Tamo Guna- Tamas has two basic characteristics viz.gurutva or heaviness and avarnaka i.e. it has got the capacity of covering or concealing. Due to its gurutva guna. It suppresses and controls rajas and sattva gunas. The third characteristic or the result of tamoguna is visada, which refers to ignorance (ajnana), delusions (moha or mithya jnana), depression and similar properties. Tamas is associated with jadatva i.e. inertia an attribute opposite of the activity of rajas.
    Tanmatra (Tat + Matm)- There are five tanmatras namely prthivi tanmatra, ap tanmatra, tejas tanmatra, vayu tanmatra and akasa tanmatra. They are the most subtle elements and represent the subtlest and minutest undividable particles of matter. They exist in the form of quanta of different kinds of energy. They have inherent tendency to mix together in different proportions adopting a rule of physics called pancikarana to form the stable panca mahabhutas, the five fundamental categories of matter. Originally in the course of creation the tanmatras are formed by permutation and combination of the three fundamental attributes of prakrti viz., sattva, rajas and tamas.
    Trigunas- The trigunas viz.Sattva, rajas, tamas are considered as the ultimate causal factors for the whole universe. Prakrti (Primordial matter) is composed of trigunas which are known as infinitesimal reals and thus, they are components of the pattern of primordial matter, the prakrti. Ayurveda, thus recognizes the trigunatmaka naturre of the primordial matter and its evolutes, and the great role which is played by trigunas in the living life of purusa. Trigunas are not the gunas (properties) in real sense but they are substances and possess parimana as quantum and paricchinnatva (extensivity). Trigunas play dominating role in the process of formation of manas, therefore triguna concept is used more for rational explanation of all psychological phenomena.
    Upadhatus- Are byproducts of the seven principal dhatus. The important function of the upadhatus is to support the body. They support the various structures and organs of the body, but they do not undergo any spcific transformations like dhatus. There are seven upadhatus evolving out of the main dhatus viz.,
    Stanya (breast milk) and rajah (menstrual fluid) evolve out of the rasa dhatu(plasma, intercellular and extracellular fluids);
    kandaras (tendons) and siras (blood vessels) evolve out of rakta (blood)
    vasa (adipose) fat or tissue and six layers of skin (sad-tvak) are evolved out of 'mamsa and snauyu' (nerves) is evolved out of medas and so on.
    Uttara Basti- The administration of sterile medicines through urethra of male or female and through the vagina of a female is known as uttara Basti. It is particularly useful in semen disorders in males and menstrual disorders in females.
    Vajikarana- Vajikarana therapy aims to promote the virility and sexual stamina of an individual by conferring the health, vitality, strength and longevity in order to fulfill the biological urge of perpetuating the lineage. It is one of the specialties practiced in Ayurveda.
    Vamana Karma- The elimination of various kinds of endogenous toxic substances through upper pathway by means of medication induced vomitting, is known is vamana karma. It is a part of pancakarma therapy which is given only when the patient has been properly prepared by administration of snehana and swedanam Vamana karma is specially indicated for elimination of kapha dosa.
    Basti Karma- 'Basti' is the administration of medications by enema to get desired therapeutic effect. It forms the most important component of pancakarma therapy, and is supposed to be the best treatment of vatika diseases. It is called 'Basti; because in ancient times enema used to be introduced with the help of Basti yantra made up of the urinary bladder (Basti) of animals. Basti therapy is classically of two types : (1) Anuvasana Basti or oleus enema and : (2) Asthapana Basti or decoction enema (non-oily)
    Vata- Vata is the most important one of the three sarira dosas. Vata is the biophysical force, which keeps kapha, pitta, all the seven dhatus and malas in motion. The biological vata is subtle, all pervasive, incorporeal and unstable, which is mainly responsible for normal functioning of all the vital structures and entire mental and bodily movements. It contributes energy, and is also responsible for inspiration and expiration.
    Vatika- Vatika is the pill prepared by solidifying the decoctive of durgs with or without mixing powders of other drugs.
    Vidahi- A substance which usually causes gastric irritation, leading to heart burn.
    Vipaka- Viapaka is the action of the drug after it has undergone digestive and assimilative transformations. The vipaka of a drug overcomes the action of 'rasa (taste) but is itself overcome by virya. Vipaka refers to drug metabolism i.e.action of a drug through drug metabolism. The texts describe three kinds of drug metabolism viz., katu (pungent) amla (sour) madhura (Sweet) responsible in turn for increase in vata, pitta and kapha respectively.
    Virecana Karma- It is systemic therapy for pitta dosa in which the dosa and malas (endogenous toxic substances) are eliminated by purgation through lower G.I.T.it is one of the five karmas, which is obviously meant to eliminate certain kinds of substances which cannot possibly be excreted through sweat glands, lungs, kidneys, stomach etc. instead they can be eliminated only through liver and/or the colon mucosa. Virecana karma refers to a process of therapeutic purgation to liquefy the excreta and expel them out of intestines.
    Virya- Virya refers to the potency of a drug/drug action. Such an action is not accounted for the rasa, guna or vipaka of a drug. According to the most commonly held view virya is of two kinds : usna (literal meaning : hot) and sita (Literal meaning : cold)
    Vrsya- These are the medications used in vajikarana thrapy. Vrsya means a remedy which promotes virility.
    Vyadhi- Vyadhi means disease. In Ayurveda vyadhi are categorized as :
    (i) Adhyatmika : Diseases caused by intrinsic disturbances of the bodily and mental dosas.
    (ii) Adibhautika : Diseases caused by environmental stresses (Physical causes)
    (iii) Adidaivika : Diseases caused by providential causes. e.g.the acts of God, spirit, past karmas etc
    Vyadhi-Sankara- Co-existance of many diseases in the same person at the same time is known as vyadhi-Sankara.
    Vyadhana- The process of puncturing.
    Yogavahi- A drug or a a drug vehicle which has special affinity to carry and to potentiate the actions of the main drug to which it is additionally mixed. It helps and accelerates the bioavailability of the original drug. The yogavahi agents possess certain special biophysical properties viz.vyavayi, vikasi, sara cala and soksma etc.
    Yukti Pramana- The ancient Indian tradition describes three principal ways of knowing or testing viz. 1. Pratyaksa (direct perception, 2. Anumana (inference, 3. Aptopadesa (Verbal or textual testimony). Caraka(Ayurvedas master) describes the Fourth pramana i.e. the yukti pramana which refers to planned experimental evidence.
    Yuktivyapasraya Cikitsa- It is form of cikitsa (therapy) in which objectively planned drugs, diets, exercise and other general modes of life and life styles are prescribed in order to achieve dosa-samya i.e. biobalance. A large number of herbs, minerals and biological products are used singly or in compound form depending upon their pharmacodynamic properties like rasa, guna, virya, vipaka and prabhava, and their pharmacological properties including their humour specific action bases on the doctrine of panca mahabhuta and tridosa.