TKDL - Glossary

Glossary

SR.NO	TERMS	SUBJECT	DESCRIPTION
1	Ācāra Rasāyana	Kāyacikitsā	Rules of conduct and behaviour in the society. Regarded as a type of Rasāyana therapy in Āyurveda, the term refers to non-pharmacological approach in the form of improved code of conduct, to achieve rejuvenative effects of Rasāyana like longevity, immunity of the body and improved memory of mind without the use of material Rasāyana.
2	Ādānakāla	Kāyacikitsā	One of the two divisons of the year in Āyurveda, which has been mentioned in the seasonal regimen (Ṛtucaryā). Ādāna literally means to take away. It represents the northern solstice i.e. the period from winter to summer solstice. It is the period during which energy/ strength is lost from the body due to increasing heat of sun which imparts hot and dry qualities to living beings. It includes three seasons namely: Śiśira (cold & dewy season), Vasanta (spring season), Grīṣma (summer season).
3	Āgantuja	Roga Nidāna	It signifies the diseases which have an external cause. It refers to the disorders where the painful condition is first produced and is later followed by the disturbance in Doṣa-Dhātu equilibrium. Disorders due to injury, poisoning, parasites and germs are categorised under it.
4	Āhāra	Kāyacikitsā	The term refers to food in Āyurveda.Whatever food is eaten or drunk, which not only provides nutrition but satisfies mind and soul, has been mentioned as Āhāra. Regarded as one of the three sub-pillars of healthy living (Upastambha), Āhāra has been given prime importance in Āyurveda. Āyurveda believes we are what we eat and all the diseases are also the outcome of faulty food habits.' Āhāra has been furthur classified into two types: wholesome diet (Hita Āhāra) and unwholesome diet (Ahita Āhāra).
5	Ākāśa	Padārtha Vijñāna	Free Open Space. Ākāśa is regarded as the fifth and most subtle of the five eternal elements or the PañcamahābhĶta. It is the universal organising principle of space and is thus represented through spaces in human body viz. mouth, nose, respiratory tract etc. Since space is the medium for transmission of sound waves, Ākāśa is characterised by dominant feature of sound (Śabda) and ears are regarded as the sense organs which predominantly have akasa mahabhuta.
6	Ālocaka Pitta	Śārīrakriyā	One of the five subtypes of Pitta. It is located in the eyes and governs the vision, thus enabling one to perceive the forms of objects clearly and meaningfully.
7	Āmāśaya	RacanāŚ ārīra	Literally the term means the site or receptacle of undigested food (Āma). The term is used to refer to organs of digestion between navel (Nābhi) and the breast (Stana). Anatomically, it can be regarded as stomach with upper part of small intestine (duodenum).
8	Āma	Roga Nidāna	Literally the term means unripe, uncooked or immature. In Āyurveda, it is a generic term used to indicate toxic metabolic residue which is the result of undigested food due to impaired (weak or irregular) Agni. Āma is regarded as the root cause of gastro-intestinal as well as systemic disorders.
9	Āmaya	Roga Nidāna	Literally the term means arising due to Āma'. It is used as a synonym of disease in general as Āma is the most common cause of all the disorders. See also Vyādhi, Gada.
10	Āpaḥ	Padārtha Vijñāna	The element water. One of the five eternal elements (PañcamahābhĶta), Āpaḥ is the universal organising principle of fluidity that characterizes change and movement of all kinds. It is the element without stability, which has dominant characterstic feature of taste (Rasa). Since the element attributes to taste, tongue is regarded as the sense organ which predominantly contains this element. The element is represented through body fluids e.g. blood & lymph.
11	Āpta	Padārtha Vijñāna	Literally means reached' or obtained'. In Āyurveda, the term refers to a credible authority or person free from prejudice and emotional influence, the one who tells us about the objects exactly as they are. Such persons are regarded as trustworthy and their words are considered a source of valid knowledge.
12	Āptopadeśa	Padārtha Vijñāna	The term refers to instructions, utterances or communications of the credible persons (Āpta). Regarded as one of the sources of valid knowledge (Pramāīa) in Āyurveda, the classical texts also represent a form of Āptopadeśa. It is the first among the methods to be employed to ascertain the nature and source of a disease.
13	Ārogya	Kāyacikitsā	Literally the term stands for a state of diseaselessness'. Although used as a synonym of healthful state, health is not merely absence of disease. Ārogya can be described as condition prior to onset of disease & after the cure of disease.The condition provides practical framework in diagnosis, prognosis, medication and nursing. See Svāstha also.
14	Ārtava	Śārīrakriyā	Saṁskṛta term for menstrual blood. Regarded as an Upadhātu of Rakta, the term has been further subclassified into Antaḥpuṣpa (ova or egg for fertilisation) and the Bahiḥpuṣpa (monthly blood discharge).
15	Āśaya	Śārīrakriyā	Seat, receptacle or dwelling place. It refers to cavities or visceras in the body where the Doṣa (humors), Dhātu (body constituents) and Mala (waste products) are contained. These are seven in males and eight in females. Each Āśaya is the dwelling place of particular body component and represents a paticular organ as suggested by name e.g.Vātāśaya (large intestine), Pittāśaya (liver & upper part of small intestine), Raktāśaya (heart), Āmāśaya (stomach), Agnāśaya (pancreas), Pakvāśaya (ceacum) & Garbhāśaya (uterus) in females.
16	Āścyotana	Śālākya/ Kāyacikitsā	One of the eye therapies mentioned in Āyurveda, it refers to administration of eye drops. Mostly juices of herbs (Svarasa) are used for. Nature & dose of drugs used depends upon Doṣa vitiation.
17	Āsana	Svasthav ṛtta	Literally means 'a seat' , the term is specifically used to refer to posture or steady physical position of the body for prolonged meditation.Third and most well known limb of classical Aṣṭāṅga Yoga, Āsana refers to physical posture of Yoga. It is regarded as a way in which one can experience unity of mind and body, in harmony with the nature. Each Āsana has a unique therapeutic value and opens a specific energy channel. Āyurveda regards Āsana as fixed physical forms, having specific therapeutic as well as preventive aspects that increase or decrease Doṣa by themselves.
18	Āsava-Ariṣṭa	Bhaiṣajya Kalpanā	Medicated liquors containing self generated alcohol. The formulations are prepared by placing the drugs (juices or decoction) mixed with sweetening agents (honey/jaggery) and fermenting agents like flower of Woodfordia fruticosa (Linn.) Kurz. in specific proportions in earthen jars for a specific period of time & thus subjecting the drugs to fermentation.While Āsavas are prepared through fermentation of raw drugs or the juices, the Ariṣṭas are prepared through fermentation of decoction of the drugs. These fermented formulations contain permissible amounts of alcohol and have a prolonged shelf life. They improve digestive fire and are easily absorbed.
19	Āsthāpana	Basti Kāyacikitsā	Medicated decoction based cleansing enemas or intrarectals. Regarded as a part of PañacaKarma therapy in Āyurveda, it involves administration of decoctions of the drugs through anal orifice.The therapeutic procedure has more of cleansing value, hence needs not to be retained for longer time in the body than fortyeight minutes. Used for abdominal as well as nervine disorders of Vāta. Also known as Niruha Basti. See Basti also.
20	Āyuḥ	Padārtha Vijñāna	Literally meaning duration or span of life, the term specifically refers to life. According to Āyurveda, Āyuḥ is a complex four dimensional balanced union of the body (Śārīra), body's senses (Indriya), mind (Satva) and the spirit (Ātmā) in a harmonised and co-ordinated manner. Thus the term includes not only physical, but the mental aspects as well.
21	Āyurveda	Saṁhitā	Saṁskṛta term composed of two words - Āyuḥ (Life) & Veda (knowledge). Literally it means 'science of life'. It is a holistic, natural and most ancient system of healthcare that originated in India about five thousand years ago. Regarded as an Upaveda of Atharva Veda, it is the only system of medicine that deals with preventive as well as curative aspects. Its aim is to provide guidance regarding food and lifestyle so that healthy people can stay healthy and prescription of medicines for the diseased to improve their health. It has a vivid descripton of beneficial (Hita), non-beneficial (Ahita), happy (Sukha) & unhappy (Dukha) aspects of life.
22	Abhyaṅga	Kāyacikitsā	A type of external oleation that involves smooth, synchronised, gentle but firm massage or rubbing of body parts with simple or medicated oils in the direction of hair growth. The process involves specific hand movements for specific body parts. Included as a detail in personal hygiene (Svasthavṛtta), daily or periodical massage not only has regional benefits but helps to increase circulation, decrease dryness and balance the vitiated Doṣa. See also Udvartana.
23	Agada	Kāyacikitsā	In general, the term Gada' means disease, thus A-gada' means freedom from disease. Agada indicates drugs or medicine. Specifically the term is used for the Anti-dotes' or the drugs which counteract the effect of poisons.
24	Agada Taṁtra	Aṣṭāṅga-Āyurveda	he term refers to food in Āyurveda.Whatever food is eaten or drunk, which not only provides nutrition but satisfies mind and soul, has been mentioned as Āhāra. Regarded as one of the three sub-pillars of healthy living (Upastambha), Āhāra has been given prime importance in Āyurveda. Āyurveda believes we are what we eat and all the diseases are also the outcome of faulty food habits.' Āhāra has been furthur classified into two types: wholesome diet (Hita Āhāra) and unwholesome diet (Ahita Āhāra).
25	Agni	Kāyacikitsā	Literally the term stands for fire. It is the essential form of fire and heat in the body. It kindles all the biological processes of life. Responsible for generation of body heat, temperature, vision and digestion, it forms the basis of digestive system. Its function is transformation, absorption and elimination and is imperative to digestion and metabolism. Agni is of thirteen types: one Jaṭharāgni, five BhĶtāgnis & seven Dhātvāgnis.
26	Agnikarma	Śalya	Therapeutic thermal cauterisation. Specifically, AgniKarma refers to burning, scalding or scarring of organic tisssue by means of a hot iron rod (Dagdhaśalākā) or similar appliances. Regarded as the best parasurgical procedure in ancient Āyurvedika surgery, it is used as a final resort to treatment of disorders which are incurable with herbal medicine or surgery. Diseases treated with AgniKarma disappear & do not recur.
27	Agni MahābhĶta	Padārtha Vijñāna	Literally represents fire. One of the five eternal elements i.e; the PañcamahābhĶta, Agni is the universal force in nature that produces heat and radiates light.The element is the organizing principle which controls all kinds of conversions or transformations, and is characterised by dominant feature of Vision (RĶpa). Eyes are regarded as the sense organs.
28	Ajīrīa	Kāyacikitsā	Regarded as a gastro-intestinal disorder, the term refers to the state of Indigestion. A sequel of weak digestive fire (Jaṭharāgni), it is a source of many other abdominal disorders.
29	Akṣitarpaīa	Śālākya/ Kāya Cikitsā	iterally means nourishment (Tarpaīa) to the eyes (Netra). This is a special treatment in which the eyes are bathed in pure or medicated fluids (clarified butter/oil/decoction). For this purpose after massage, organic dough rings made of blackgram are carefully placed around the orbital cavity. Medicated Ghṛta (clarified butter) is kept in hot water and its supernatant when tepid, is poured into the dough ring and retained for 15-20 minutes. Eyes are alternatively opened and closed while immersed in the Ghṛta. The oil bath for the eyes relieves tension and fatigue, improves eyesight, balances the nervous system, and smoothes away wrinkles while gently eliminating toxins and impurities. It has also been known to relieve eye strain from constant glaring into the computer or television screen, simple myopia as well as more serious eye diseases.
30	Amla	Padārtha Vijñāna	One of the six tastes (―aā Rasas). In Āyurveda, it refers to the sour taste. It has been described as healing and stimulant, Vāta pacifying, cardiotonic or good for heart (Hṛdaya), appetizer and digestive but causing heartburn if taken in excess. See also Rasa.
31	Amlapitta	Kāyacikitsā	A gastro-intestinal disorder in which vitiated Pitta turns acrid and causes inflammation of gastric mucosa. Characterised by loss of appetite, heartburn, eructations and giddiness, the disease can be regarded as hyperacidity or dyspepsia.
32	Aṁgula	Racanā Śārīra	See Aṁguli
33	Aṁguli	Racanā Śārīra	A type of measurement used in ancient times. It denotes measurement of a finger's width.
34	Añjana	Kāyacikitsā	One of the therapies for eye mentioned in Āyurveda, it refers to application of black pigments in the form of powder or ointment into the eyes.
35	Antaḥ Parimārjana	Kāyacikitsā	The term refers to internal therapeutics in Āyurveda. It consists of two broad categories - Saṁśodhana (purificatory therapy) & Saṁśodhana (palliative therapy). Purificatory therapies includes the PañcaKarma while palliative therapy involves treatment through drugs, diet and lifestyle regimens according to the nature of disease. See Bāhya Parimārjana also.
36	Anu	Padārtha Vijñāna	A common prefix of Saṁskṛta used frequently in Āyurveda which means after, near to or subordinate to.
37	Anulomana	Dravyaguīa	Literally the term stands for sending or putting to right direction. One of the pharmacological actions of the Āyurvedika drugs. It signifies the herbs which facilitate elimination of waste products (Mala) through the natural outlets. Such drugs possess the capacity to relieve flatulence and mild constipation as well. It includes aromatic and carminative herbs like Harītaki (Terminalia chebula Retz.).
38	Anumāna	Padārtha Vijñāna	One of the Pramāīa (source of valid knowledge) mentioned in Āyurveda, Anumāna refers to inferential or deduced knowledge dependent on rational or balanced thinking (Yukti) e.g; deduction of the state of digestive fire (Jaṭharāgni) from individual's capacity to digest food.
39	Anupāna	Kāyacikitsā	A fluid vehicle prescribed to be taken with or soon after the medicine. The purpose is to facilitate the absorption or assimilation of the drug or to increase efficacy of the drug. Different Anupānas according to the disease & nature of the main drug have been mentioned in the ancient texts. Main vehicles are honey, clarified butter, buttermilk and juices of certain herbs. Can also be regarded as post-prandial drink.
40	Anupaśaya	Roga Nidāna	Fourth phase of Āyurvedika diagnostic process (Pañcanidāna). It refers to diet, drugs or regimens which aggravate the condition of the patient and is contrary to Upaśaya. Employed to determine the hidden sign & symptoms, Anupaśaya is used for diffrential diagnosis and to ascertain the precise nature and magnitude of a disease. For example, in case of rheumatoid arthritis (Āmavāta), application of oils (Snehana) is Anupaśaya & aggravates the condition, but it relieves Arthritis (Saṁdhivāta) and is regarded as Upaśaya for that. See Upaśaya also.
41	Anurasa	Dravyaguīa	Secondary taste. It refers to the taste which manifests slightly or manifests at the end, after the main Rasa. For example sour taste of amalki(Indian gooseberry) is its Rasa', but the sweet taste perceived at the end is the Anurasa'. The secondary taste or the Anurasa may be present in the fresh state of substance but disappears in dry state. See Rasa also.
42	Anuvāsana Basti	Kāyacikitsā	One of the Bastis (Intra-rectal therapies) mentioned in Āyurveda. Anuvāsana refers to unctous (oily) medicated enemas/intrarectals that must be retained in the body for a minimum of nine hours to produce desired therapeutic effects. It nourishes and moistens the dry tissues and organs and is useful in Vāta disorders.
43	Apāna	Śārīrakriyā	One of the five subtypes of Vāta, the term literally means downward moving air. Since it is centered in large intestine, which is the main site of Vāta, it supports and controls all the other subtypes. It governs the downward moving impulses of defaecation, urination and ovulation etc.
44	Apāna Vāyu	Śārīrakriyā	Flatus. Regarded as one of the non-suppressible urges, the term is specifically used for the waste bodily wind which is expelled through lower portion of body i.e. anus.
45	Aparigraha	Maulika Siddhānta	The fifth Yama. Parigraha means to take, procure, to possess or to seize and A' is prefix for non in Saṁskṛta. Aprigraha, therefore, means non hoarding. It refers to avoidance of unnecessary acquisition of objects not essential for mantaining spiritual study.
46	Apatarpaīa	Kāyacikitsā	One of the two commonly used Āyurvedika treatments, the term is used for reducing or detoxifying therapy. It is designed for reducing the body bulk. Involves a series of dietary as well as other regimens that produce lightness e.g; fasting, exercises, exposure to sunlight & administration of drugs. It includes three of the six elementary therapies (Upakrama), namely Laṁghana (lightening), Rukṣaīa (drying) and Svedava (sudation). All these have one effect in common, i.e. to produce lightness. See Saṁtarpaīa also.
47	Apathya	Padārtha Vijñāna	One of the Pramāīa (source of valid knowledge) mentioned in Āyurveda, Anumāna refers to inferential or deduced knowledge dependent on rational or balanced thinking (Yukti) e.g; deduction of the state of digestive fire (Jaṭharāgni) from individual's capacity to digest food.
48	Apatya	Kaumāra Bhṛtya	Offspring, child or descendant.
49	Ariṣṭa	Padārtha Vijñāna	The term signifies unfavourable symptoms that predict death. Ariṣṭa specific to different diseases have been mentioned. Regarded as clinic discipline in Āyurveda (Ariṣṭa Vijñāna), its knowledge helps the physician to ascertain the possibility of cure of a disease. See Āsava Ariṣṭa also.
50	Arka	Dravyaguīa	Saṁskṛta name for the medicinal plant Calotropis procera Dryand
51	Arka	Bhaiṣajya Kalpanā	A pharmaceutical preparation of volatile drugs. The term refers to distilled or concerntrated aromatic waters used both in Āyurveda & Unānī medicine. It is prepared by distillation of drugs which have been soaked in water for at least twenty four hours. Such preparations can be preserved for longer periods of time than infusions.
52	Artha	Padārtha Vijñāna	Literally the term refers to the meaning of a word or phrase, i.e; final essence of any thought. Specifically, it stands for goal, purpose or the object of pursuit, which is desired, desirable and satisfies the acquiring tendency of an individual. Also represents material prosperity as one of the four vital accomplishments of human life.
53	Aṣṭāṅga Āyurveda	Padārtha Vijñāna	The eight branches/disciplines of Āyurveda are collectively named as Aṣṭāṅga Āyurveda. These are: Kāyacikitsā (internal medicine), Kaumāra Bhṛtya (paediatrics), BhĶta Vidyā (psychiatry), Śālākya (otorhinolaryngology and ophthalmology), Śalya (surgery), Agada Taṁtra (toxicology), Rasāyana (Geriatrics) & Vājīkaraīa (eugenics and aphrodisiacs).
54	Aṣṭāṅga Hṛdaya	Saṁhitā	One of the three major treatises of Indian medicine, a classical text of seventh century by Vāgabatta. It is regarded as a concise version of Aṣṭāṅga Saṅgraha, which is predominently based on Caraka and Suśruta Saṁhitā. The text represents scientific advancements over the ancient treatises and provides a complete description of Āyurveda in itself.
55	Aṣṭavarga	Dravyaguīa	A group of eight rare medicinal herb roots which are alterative and nutritive in nature. They promote health and are beneficial in general debility due to chronic wasting disorders.These include: Jīvaka, §ṣabhaka, Medā, Mahāmedā, §ddhi, Vṛddhi, Kākolī & Kṣīrakākolī. Most of the drugs of the group are not available now a day. Substitutes (Pratinidhī Dravya) are used in place of such drugs. Given with warm milk and Ghṛta as an adjuvant, group is an ingredient of popularly used Avleha, Cyavanaprāśa.
56	Aṣṭavidha Parīkṣā	Roga Nidāna	One of the types of Rogī Parīkṣā, the term literally means eight fold methods of examination. These includes the examination of Nāåī (pulse), Mala (stool), MĶtra (urine), Jihvā (tongue), Śabda (voice), Sparśa (skin), Dṛk (vision) and Ākṛti (appearance). It gives an idea about the patient's general condition and the type of illness. Also hepful to analyze the prognosis of disorder.
57	Asthi	Racanā Śārīra	Bone tissue. One of the seven bodily components (Dhātus), it is said to be derived from fat (Medā) & generative of bone marrow (Majjā). Being the hardest structure, it provides support, shape and protection to human body, apart from nourishing the bone marrow.
58	Auṣadhi	Kāyacikitsā	aṁskṛta term for drugs with therapeutic value. Specifically, the term is used for therapeutic modalities, remedies and the treatment. It signifies all the healing methods including rituals and the invocations which are conducive to health. One of the three pillars of Āyurveda (TrisĶtra), Auṣadhī deals with the managment of the disorders. See Bheṣaja also.
59	Avagāhana	Kāyacikitsā	A type of wet fomentation (Drava Sveda), which involves soaking the affected part in a container filled with warm medicated fluids. Comparable to tub bath, it promotes the circulation, calms the nerves, strengthens the muscles and relieves the pain and stiffness. It is specifically used for Vāta disorders, haemorrhoids, dysuria and other painful conditions. See Drava Sveda also.
60	Avalambaka Kapha	Kriyā Śārīra	One of the five subtypes of Kapha, Avalambaka is located in the heart and lung region and performs the vital functions of nourishing, lubricating and protecting both the structures.
61	Avaleha	Bhaiṣajya Kalpanā	Medicinal preparation meant to be licked or lapped up by the tongue. It has consistency of thick paste and is prepared by boiling and reducing the strained decoction to desired consistency and adding sugar or jaggery to it. Easily assimilable, Cyavanaprāśa is the most popularly used Avaleha.
1	Bāhya Parimārjana	Kāyacikitsā	External cleansing therapies. Treatment procedures through external purificatory measures. It includes several therapeutic procedures i.e. methods of external oleation e.g. Abhyaṅga, sudation (Svedana) and medicated gargles (GaīāĶṣa).
2	Bala	Śārīrakriyā	Saṁskṛta term for strength. In Āyurveda, the term signifies not only the physical strength, but includes the vibrant immunity, which is capable of acting without being acknowledged. It has been further classified into three types - natural (Sahaja Bala), seasonal (Kālaja Bala) and aquired (Yuktikṛta Bala).
3	Balya	Dravyaguīa	Means the one that promotes strength. The term signifies pharmacological property of a drug. It is used for the energizers that provide strength to the body. Apart from increasing muscular strength and tone i.e; the physical capacity, they increase the immunity i.e; ability to resist diseases.
4	Baṁdha	Śalya Taṁtra	Literally meaning bandage. In Āyurveda, the term specifically refers to the knots or the bandages, which are regarded as a very important aspects of surgery (Śalyataṁtra). Fifteen different types of bandages pertaining to different body parts and different areas have been mentioned.
5	Basti	Racanā Śārīra	Saṁskṛta term for urinary bladder. According to Āyurveda, it is a vital part (Marma).
6	Basti	Kāyacikitsā	Literally meaning the urinary bladder, Basti refers to therapeutic administration of medications through rectal, vaginal or uretheral routes. It has been named so as in ancient times, bladder of large animals like goat and cow were used as enema bags for its administration. Most important component of PañacaKarma therapy, it is the best curative & palliative procedure for Vāta disorders. Regarded as half or sometimes the whole of the therapy, the procedure has rejuvenative (health promoting) value as well.
7	Bhānupāka	Bhaiṣajya Kalpanā	Bhānu stands for sun, Pāka refers to processing. The term, therefore, refers to processing of drugs in the sunlight. It is basically the process of evaporating the moisture/water content of the drugs by exposure to sun. Specifically mentioned for preparation of Loha Bhasma.
8	Bhāvanā	Bhaiṣajya Kalpanā	Addition of fluids (decoction/juices) to the powdered drugs (plant or mineral origin) followed by trituration of the drugs till the fluid dries up.Commonest procedure during preparation of the formulations, it potentiates the action of original drugs. Generally, the process is repeated several times, so that the drug aquires active principles of the incorporated fluids.
9	Bhaiṣajya Kalpanā	Aṣṭāṅga Āyurveda	Āyurvedika pharmaceutics. The term Bhaishajya' means medicine and Kalpanā' means form. It is that branch of Āyurveda which deals with pharmaceutical preparation of different forms of medicine e.g. syrup, tablet, powder etc.
10	Bhasma	Rasaśāstra	Literally the term stands for holy ash. In Āyurveda, the term signifies alkaline ashes derived from organic (plant and animal) as well as inorganic (mineral & metallic) substances. Commonly, the term refers to calcined or incinerated form of mineral and metallic substances, prepared through elaborate processess of Śodhana and Māraīa. Water soluble Bhasmas of plants are are called as Kṣara. Bhasmas are used widely as these are available at all the times, can be preserved for longer periods and are effective in small doses. They are intended for internal use.
11	Bheda	Roga Nidāna	Literally means type, divison, variety or distinction, the term describes the types of a disease in Āyurveda. It is also regarded as developmental stage of an untreated disorder; and refers to sixth stage of disease manifestation, characterised by complications and aggravation into chronicity.
12	Bhedana	Dravyaguīa	Literally, the term means breaking through or piercing. One of the pharmacological actions of the Āyurvedika drugs, the term is used to denote purgatives like Picrorhiza kurroa, which cause forcible expulsion of feaces by breaking down the hardened stool.
13	Bhedana	Śalya Taṁtra	One of the eight surgical procedures (Śastra Karma) in Āyurveda. It signifies the incision which is used to achieve effective drainage or exposure of underlying structures to let the contents out. Used for treatment of suppurative disorders which require drainage e.g. an abscess (Vidradhi).
14	Bodhaka Kapha	Śārīrakriyā	iterally means the awakener' or the one who catalyzes knowledge. It is one of thesub-types of Kapha that is located in the tongue and enables perception of taste.
15	Bṛhaṁīa	Kāyacikitsā	Nourishing therapies in Āyurveda. One of the six preparatory treatments (Upakrama) which promote bulk and nourishment of the body. It consists of administration of certain drugs or food articles which are Balya (strength promoting) in nature alongwith prescription of regimens like sleep, bath, gentle massage and administration of certain medicated oil enemas (Anuvāsana Basti). Predominently used for Vāta disorders. Can be regarded as a palliative therapy.
16	Bṛhattrayī	Saṁhitā	The three most ancient scriptures of Āyurveda i.e. Caraka Saṁhitā, Suśruta Saṁhitā and Aṣṭāṅga Hṛdaya are collectively referred to as Bṛhattrayī or the three supreme or paramount texts. These form the most important database of Āyurvedika medicine at present. The treatises represent systemization of medical science of Āyurveda upto seventh centuary A.D. Each of the texts describes not only the theoretical & philosphical basis of Āyurveda, but also the diagnosis, therapy as well as preparation of numerous curative formulations.
17	Bhrājaka Pitta	Śārīrakriyā	One of the subtypes of Pitta that is located in the skin and governs lusture, complexion & body's temperature by keeping secreations from sweat and sebaceous glands of the skin active.
18	Bhrama	Roga Nidāna	Saṁskṛta term meaning an illusion, deceit or wrong perception. Regarded as a mental disorder in Āyurveda, it refers to false knowledge or mistake e.g. regarding a rope as snake.
19	BhĶtāgni	Śārīrakriyā	Elemental fire. The form of Agni at molecular level. It is of five types corresponding to each of PañcamahābhĶta, responsible for transformation of respective element in the dietary articles, thus helping in molecular metabolism. Can be regarded as digestive enzymes.
20	BhĶta Vidyā	Aṣṭāṅga Āyurveda	One of the eight branches of Āyurveda which classically deals with pacification of demons and ghosts through Yogika and divine therapies like Maṁtra Cikitsā, Prāīāyama and ŚāntiKarma etc. Since the symptoms are psychological and the treatments are also rational, it can be regarded as Āyurvedika psychiatry in modern era.
21	Brahmacarya	Svasthavṛtta	One of the three leading pillars of healthy living (Upastambha) and fourth part of Yama in Aṣṭāṅga yoga, it not only includes sexual restraint or abstinence but intelligent handling of sexual energy. It is the first Āśrama i.e.department of spiritual life.
22	Brahma MĶhĶrta	Svasthavṛtta	Pre-dawn hours. It is the period roughly 1.5 hours or ninety minutes before sunrise. Āyurveda regards it is auspicious to arise in this hour. Known as God's hour, it is regarded as most conducive for meditation and to aquire supreme knowledge and eternal hapiness.
23	Buddhi	Padārtha Vijñāna	Saṁskṛta term derived from 'Buddha', which means - to know. Literally the term means intellect. It is the faculty of wisdom, intelligence and discrimination, refers to intellect of living beings, that by which one knows or is aware. It is the ultimate decision maker, a decisive state which determines distinction between the things.
1.	Cakra	Svasthavṛtta	Saṁskṛta term for wheel or a disk. In Āyurveda, it signifies the seven basic energy centres within the body of which ones consciousness is composed. In physical body the centres correspond to nervous system or glands situated along the spinal cord from base to head. These are sacred energy gateways which govern subtle psychosomatic aspect of inner being. Useful in Yoga and meditation, these have qualities of re-establishing the inner balance and restoring the health form.
2.	Cakṣu	Padārtha Vijñāna	Saṁskṛta synonym for eye, the sense organ of vision. Regarded as faculty of sight, light and clearness, its other synonyms are Akṣi, Nayana & Netra.
3.	Cakṣuṣya	Dravyaguīa	Literally the term signifies drugs which are Rasāyana for the eyes (beneficial for the eyes). The term is used for the drugs which provide health and longevity to the eyes and support the health of eye.
4.	Caraka	Saṁhitā	The original commentator on Caraka Saṁhitā, considered to be father of Āyurvedika medicine.
5.	Caraka Saṁhitā	Saṁhitā	It is the most ancient and most authoritative text of Āyurveda available today. Originally in Saṁskṛta and mostly in verse form, the text predominently deals with the treatments through internal and external applications of medicine. It explains the logic and philosphy on which Āyurvedika system of medicine is based. It remains the most authentic Āyurvedika text on internal medicine till date.
6.	Catuṣpāda	Saṁhitā	Four props or parts of medical practice. The term signifies four essential ingredients of successful medical management. These include: Bhiṣaka (physician), Dravya (drugs,diet and all other medical facilities needed in the treatment),Upasthātā (attendent or nursing personnel) & Rogī (Patient). A meaningful and effective co-operation of these four aspects of therapeutics plays an important role in successful management of the disorder.
7.	Cetanā	Padārtha Vijñāna	Derived from the root Citta', means to perceive or understand. The term signifies the individualised consciousness or intelligence i.e. the means by which one becomes aware of oneself and the things around. Heart is regarded as principle seat of consciousness (Cetanā Sthāna) in Āyurveda.
8.	Chardi	Roga Nidāna	Regarded as a disorder in Āyurveda, the term refers to vomiting due to vitiation of Doṣa or unpleasent sensory experience. In it especially upward moving Udānavāyu is vitiated.
9.	Chedana	Dravyaguīa	Literally the term means to cut away. One of the pharmacological actions of Āyurvedika drugs, it refers to the herbs which actively draw out the Doṣa by scraping them from the tissues. For example, Marica (fruit of black pepper)
10.	Chedana	Śalya Taṁtra	Indicates excision. One of the eight surgical procedures (Śastra Karma). A procedure whereby a part or whole of the limb or body structure is cut off from the parent. It is employed for non-suppurative, hard, fixed and necrotising tissue lesions.
11.	Cikitsā	Kāya Cikitsā	Derived from the root 'Kiṭ Rogāpnayane', it refers to measures related to cure and relief from disease. Regarded as a synonym of treatment or therapies, it comprises of measures dealing with eradication of causative factors as well as treatment of the disorders. The treatment in Āyurveda is widest and most comprehensive among all other systems of medicine. Principally, it is classified into three broad categories namely - Saṁśodhana (purificatory therapies), Saṁśamana (palliative therapies) and Nidānaparivarjana (elimination of cause).
12.	Citta	Padārtha Vijñāna	Subconscious mind. It is the storehouse of memory, regarded as the seat of three fold mental faculties comprising of the Buddhī (intellect), Mana (mind) and the Ahaṁkāra (egoism).
13.	CĶrīa	Bhaiṣajya Kalpanā	Literally the term stands for powder. It signifies fine powder of a drug or fine mixture of the drugs. Commonly used form of Āyurvedika drugs, it retains potency for one year if well preserved.
1.	Daivavyāpāśraya Cikitsā (Daivī Cikitsā)	Kāya Cikitsā	One of the three major methods of treatment. Divine treatment is advised for disorders which were believed to be caused by sinful acts and could not be ascribed to any physical or mental cause, e.g. Apasmāra (epilepsy) and Unmāda (psychological disorder). The treatment involves incantations (Maṁtra), wearing of precious stones (Maīi/ Ratana) & sacrifices, all of which are intended to secure divine influence in order to eliminate disease.
2.	DaśamĶla	Kāya Cikitsā	Literally means ten roots. Traditional combination of the root barks of ten potent herbs taken in equal amount. The drugs have more or less similar therapeutic action. The group includes roots of Aegle marmelos Correa ex Roxb., Gmelina arborea Roxb., Oroxylum indicum (Linn.) Venten, clerodendrum multiflorum (Burm.f.) Kuntze Syn.: C. phlomoides Linn. / Premna integrifolia Linn. / Premna mucronata Roxb., Stereospermum chelonoides (Linn. F.) DC. Syn.: S. suaveolens (Roxb.) DC., and roots of Desmodium gangeticum (Linn.) DC, Uraria picta (Jacq.) Desv. ex DC., Solanum indicum Linn., Solanum surattense Burm. and Tribulus terrestris. Mentioned as Śothahara Mahākaṣāya in ancient texts, the group has anti-inflammatory action and is effective in Kāsa(bronchitis),(Sandhigatavāta) arthiritis , ŚirasĶla( headache ) , Jvra (fever) , Dhātukṣaya ( weakness ), Tandra (drowsiness) and digestive problems.
3.	Daśavidha Parīkṣā	Roga Nidāna	Ten-fold Āyurvedika diagnosis of the patient. It is one of the many criterions of diagnosis that are mentioned in Ayurveda. It includes the physician's judgement regarding the patient as a whole, his constitution (Prakṛti), Doṣika vititation (Vikṛti), quality of the tissues (Sāra), compactness of the body (Saṁhanana), general stature and physical proportionality (Pramāīa ), physical strength (Vyāyāma Śakti) , adaptability (Sātmya), emotional balance (Sattva), digestive capacity (Āhāra Śakti), rate of ageing (Vaya).
4.	Dhamanī	Racanā Śārīra	Literally the term stands for the blowing pipes. According to Āyurveda, it refers to the vascular structures involved in transportation of nourishing substances to all parts of the body by action of Vyāna Vāyu. The movement of fluids through these hollow tubes results in the blowing sound and thus the name. They originate from the region of the umblicus and are twenty four in number.
5.	Dhanvantarī	Saṁhitā	Physician of the Gods. Regarded as founder of Āyurveda, he is re-incarnation of the Hindu God Vishnu, who emerged at the time of churning of ocean by Deva and Asura or demons, with a pot containing ambrosia (rejuvenating nectar/elixir of immortality).
6.	Dhātu	Śārīrakriyā	Literally the term means that which supports, holds and binds togeather.' In Āyurvedika physiology, the term refers to bodily constituents (tissues) which form the pillars of the body.These are the means of nourishment and growth and responsible for anatomical architecture of the body. They provide support to body as well as mind. Seven in number, these include: Rasa (plasma/lymph), Rakta (blood), Māṁsa (flesh), Medā (fat/adipose tissue), Asthi (bones), Majjā (bone marrow) and Śukra( semen/sperm) . Each Dhātu is substrate for formation of next Dhātu i.e. precursor of next Dhātu.
7.	Dhātu	Rasaśāstra	Literally the term means that which supports, holds and binds together.' It refers to the metals used as drugs in Āyurvedika pharmaceuticals.
8.	Dhātvāgni	Śārīrakriyā	Special digestive agencies for bodily tissue. It is the specific constituent fire of each Dhātu which is responsible for its metabolism and transformation into other Dhātu. The entire array of tissue metabolism is dependent on it which inturn is dependent on Jaṭharāgni.
9.	Dhī	Roga Nidāna	Saṁskṛta term for acquisition of knowledge. One of the aspects of mind power, it refers to the capacity to learn or aquire knowledge. It indicates the inner reasoning, initial learning or understading and therefore signifies immediate or working memory. Loss of Dhī alongwith the two other aspects of mind power, i.e. Dhṛti and Smṛti is regarded as an important cause of diseases in Āyurveda. See Dhṛti, Smṛti and Prajñāparādha also.
10.	Dhṛti	Roga Nidāna	Saṁskṛta term for the retention capacity or the power to retain what has been learned. It is the processing of the new knowledge within the mind and brain that results in memory that can be retrieved later. It is the capacity of mind to store knowledge for future reference.
11.	DhĶmapāna	Kāya Cikitsā/ Śālākya Taṁtra	Inhalation of medicated smoke. The therapy is predominently used as treatment procedure especially in the Śālākya Taṁtra. Selected drugs are powdered, made into suppository, smeared with Ghṛta/oil, put in a dry cylinder and then ignited. The process involves inhalation of fumes through nostrils and exhalation through mouth. It has been mentioned as post therapeutic procedure for Vamana and Nasya.
12.	DhĶpana	Kāya Cikitsā	Saṁskṛta term for fumigation. The therapy involves burning a combination of drugs of plant, animal or mineral origin at a place to release medicated fumes. The therapy is aimed at refreshing and sterlising the air for curative and prophylactic purposes. Also used for treatment of wounds and ulcers.
13.	Dīpana	Dravyaguīa	One of the pharmacological actions of the Āyurvedika drugs. It signifies drugs or natural substances that enkindle the digestive fire and thus augment the appetite. The drugs indirectly help in digestion of food. For example,ginger, pepper etc.
14.	Dinacaryā	Svasthavṛtta	Saṁskṛta term for daily routine. It refers to the wholesome daily routine (day to day conduct) mentioned in ancient Āyurvedika texts, that needs to be followed for the sustenance of a healthful living, which is one of the objective of Āyurveda. It signifies the activities of the individual from morning to night.
15.	Doṣa	Śārīrakriyā	Literally the term signifies the corrupting agent', or vitiating factor'. In context of Āyurveda, these are the bioenergetic forces of the body which govern the entire biological process of the living organism, i.e. regulate all the physical and psychological behaviour. These are the bodily humors which are found in unique proporton in every individual determining the unique constitution (Prakṛti). In state of natural balance, these function as pillars of positive health. However, these have inherent tendency to get vitiated primarily and further vitiate the bodily tissues to result in manifestation of the disease. These are regarded as of two types: Śārīrika (Physical) & Mānasika (Mental). Śārīrika, commonly known as Tridoṣa, include Vāta, Pitta & Kapha while Mānasika include Raja & Tama.
16.	Drava	Dravyaguīa	Literally means fluid, the term indicates one of the twenty properties of matter identified in Āyurvedika pharmacology, which combats the dryness of the body.
17.	Drava Sveda	Kāya Cikitsā	Sudation through medicated liquids. It is used in patients with Vāta-Pitta predominance. The process is carried out either by keeping the affected part in a container filled with warm medicated liquids (Avagāhana) or pouring the warm medicated liquids over the affected area (Pariṣeka).
18.	Dravya	Kāya Cikitsā	Literally meaning substance', the term is specifically used for the drugs; i.e. substances employed as medicine in Āyurveda, as according to Āyurveda, there is no substance in the world which can not be employed as medicine. It has been mentioned as one of the four pods of treatment (Catuṣpāda) in ancient texts.
19.	Dravya	Padārtha Vijñāna	Literally meaning substance'; the term is regarded as the substances which are foundations of quality (Guīa) and action (Karma). According to Āyurvedika philosophy, the entire universe is primarily made of nine eternal substances, i.e. Kāraīa Dravya which include PañcamahābhĶta, Ātmā (Soul), Mana (Mind), Kāla (Time) and Diśā (Space).
20.	Dravyaguīa	Aṣṭāṅga Āyurveda	Āyurvedika pharmacology and pharmacogonosy. The branch of Āyurveda dealing with identification, description, classification, properties and actions of the drugs, specially the plant drugs. Scattered all through Aṣṭāṅga Āyurveda, the science basically deals with the drugs (Dravya), their therapeutic properties and pharmacological actions.
21.	DĶṣya	Śārīrakriyā	Literally the term means 'the corrupted factors' or the one that contaminates. It signifies the Dhātu and Mala which are secondarily vitiated by the Doṣa. Hence it indicates the deranged or disturbed tissues which are regarded as seat of disease manifestation in the body. Vitiated Doṣa are also termed as DĶṣya
22.	Dvandvaja / Dvidoṣaja	Śārīrakriyā	A condition characterized by simultaneous predominance of two Doṣa, it can be the unique somatic constitution of the person (Prakṛti) or a type of disorder.
1.	Eṣaīā	Padārtha Vijñāna	Literally the term means to seek' . In Āyurveda, it refers to pursuits of healthy living. Three pursuits of healthy living include: longevity (Paraloka Eṣaīā), to earn wealth as a mean of fulfillment of passion or desire (Dhanaiṣaīā) and to have a pleasent existence beyond (Paralokeṣaīā).
1.	Gada	Roga Nidāna	Disease or sickness. Literally the term refers to the condition which makes one disabled.
2.	Gandhaka	Rasaśāstra	Saṁskṛta term for Sulphur. Commonest used mineral component of Āyurvedika formulations. Regarded as subsidiary mineral in Āyurvedika pharmaceutics, it is used for potentiating the effect and minimising the toxicity of Mercury (Pārada) in Āyurvedika formulations.
3.	GaīāĶṣa	Śālākya/Kāya Cikitsā	Āyurvedika mouthwash. Described as a step in Dinacaryā, it involves holding fluids (Mukha dhāraīa) like oil, honey, milk and decoction etc in the oral cavity for a specific period of time (3-8 min) without movement of the fluids inside the oral cavity. Apart from strengthening teeth and gums, it improves voice and senstivity of the taste buds also. See Kaṁvala also.
4.	Garbha	Maulika Siddhānta	Literally, the term means womb, interior chamber, the inside or middle of anything.
5.	Garbha	Prasuti Taṁtra	Signifies foetus or embryo. Soul (Ātmā) alongwith Jīva (mind) descends into the zygote formed by fusion of sperm and ovum resulting in formation of embryo. The same is confined to uterus (mother's womb) and undergoes developmental changes for nine months to develop into full term foetus.
6.	Garbhāśaya	Strīroga	The eigth Āśaya in females which is the receptcle of foetus. Anatomically it is regarded as the uterus.
7.	Ghṛta/ Ghī	Kāya Cikitsā	Saṁskṛta term for clarified butter, known as Ghī in Hindi. Butter is gently heated till water evaporates and protein settles down at the bottom. Later it is strained to result in formation of Ghṛta. It has been compared to nectar of life i.e. Amṛta in Āyurveda as it has several medicinal uses both in the original and processed forms. It has also been mentioned as a pharmaceutical preparation wherein the medicated fluids (Kvātha) and pastes (Kalka) are added to pure Ghī and boiled till the water or the liquid evaporates and froth disappears.
8.	Grahaṇī	Roga Nidāna	Apart from anatomical structure, the term has been regarded as a disorder in Āyurveda; it signifies disturbances in digestion and assimilation in small intestine. Disorders like irritable bowel syndrome, sprue etc fall in the category of Grahaṇī.
9.	Grahaṇī	Racanā Śārīra	Literally meaning receptacle or the one which receives. It signifies a part of Gastrointestinal system (Koṣṭha) which anatomically comprises lower end of the stomach and upper part of the small intestine. The part receives and retains food during the process of digestion. It is regarded as seat of Pācaka Pitta and Jaṭharāgni.
10.	Grāhī	Dravyaguṇa	Literally means to bind. The term refers to pharmacodynamic property of the drugs in Āyurveda. It signifies the herbal medicines or drugs which facilitate absorption of intestinal fluids. The drugs act as appetizers as well as astringents and are used in intesinal disturbances e.g. irritable bowel syndrome, non-infective diarrhoea etc. The drugs are Uṣṇa in potency and pungent in taste. For example, Śuṇṭhī (Zingiber Officinale).
11.	Graṁthi	Śalya Taṁtra	Literally meaning knot or complex. In Āyurveda, the term refers to tumour, lump or nodule visible or palpable from the surface. It has been regarded as a specific disorder in Āyurveda and several types have been mentioned.
12.	Grīṣma	Svasthavṛtta	Term refers to summer season. One of the three seasons of Ādāna Kāla. It signifies the end of Ādāna Kāla and ranges from Mid-May to Mid-July. As per Āyurveda, the season is characterised by diminition of Kapha and vitiation of Vāta. See Ādāna Kāla, Ṛtucaryā also.
13.	Guāa	Bhaiṣajya Kalpanā	Term used to indicate jaggery, indian raw natural sugar. It is the solidified form of sugarcane juice used as a content of many Āyurvedika formulations. It is rejuvenative tonic, helps in elimination of urine and feaces. Contains vitamins and minerals also.
14.	Guīa	Padārtha Vijñāna	Saṁskṛta term for quality or trait. It refers to the qualities that are inherent in a substance and cannot exist on their own. A total of forty one Guīas have been described in Āyurveda and out of these twenty are regarded as physico-pharmacodynamical properties of drugs and diet e.g. heavy, cold, soft. There are three fundamental qualities of subtle substances or primal nature which have been mentioned as Triguīa in Āyurveda and these include: Sattva (Quiescent, self luminous stuff), Raja (Inherent energy/Active stuff) and Tama (Heavy/ obstructing/ passive stuff).
15.	GurĶ	Dravyaguīa / Maulika Siddhānta	Literally the term means dispeller (Gu) of darkness (RĶ). Regarded as a spiritual teacher, it is the title for living representative of philosphical or religious system. In Āyurvedika pharmacology, it is the term for heaviness, one of the many physico-pharmacodynamic properties of a drug, constituted by Earth and Water. Its main action is providing satisfaction (Tṛpti) and increasing bulk of substances (Bṛhaṁīa). For example, the drug, Māṣa (Phaseolus mungo).
16	Guṭikā	Bhaiṣajya Kalpanā	A ball or pustule. Āyurvedika medicinal preparations in the form of pill. These are solid, semisolid globular masses which are designed to be swallowed. These represent somewhat more stabilized form of CĶrīa. They are prepared by solidifying the decoction of drugs with or without mixing the powder of the drugs.The other method involves Bhāvana of some specific liquids to the powdered drugs (CĶrīa), which is dried thereafter and made into semisolid bolus. The advantage is they are portable, easily administered and contain the exact dosage of the drugs. Synonyms include Vati, Vātaka, Modaka etc.
1.	Hemanta	Svasthavṛtta	Winter season. Ranges from mid-november to mid january. One of the three seasons of the Viṣarga Kāla (Strengthening period).
2.	Hikkā	Roga Nidāna	Saṁskṛta term for hiccup. It has been named so because of the Hik' sound produced. Regarded as a symptom in modern system of medicine, it has been mentioned as a specific disorder in Āyurveda, caused due to aggravation and upward movement of Vāta. Dietary irregularities and psychic factors like anxiety, nervouseness and anger have also been mentioned as causes for production of hiccups.
3.	Hima	Bhaiṣajya Kalpanā	One of the five fundamental pharmaceutical preparations, i.e. Pañcavidha Kaṣāya Kalpanā. The term signifies cold infusions prepared by soaking one part of well crushed drug in six parts of water and keeping it overnight (twelve hours). Thereafter, the filterate is taken as Hima.
4.	Hṛdaya	Racanā Śārīra	Saṁskṛta term for Heart. Hṛ' means 'to take' and 'Dya' means for to give'. The term therefore signifies the physiological aspect of heart, which is the central organ and the main site of exchange of body fluids, i.e. pure and impure blood. It is the chief site of consciousness (Cetanā) and mind (Mana). In Āyurveda it is also regarded as the seat of Prāīa/life force and also the repository of eight essential drops of Ojas in the body.
5.	Hṛdya	Dravyaguīa	One of the pharmaco-dynamic properties of the Āyurvedika drugs. The term refers to cardiac tonics, i.e. the drugs, properties or tastes which nurture the heart, blood and circulation. The drugs promote cheerfulness by strengthening the cardiovascular system. Sour taste (Amla Rasa) has been regarded as the best Cardiac strengthener in Āyurveda. Other examples of Hṛdya herbs include Arjuna (Terminalia arjuna) and pomengranante.
1.	Indriya	Racanā Śārīra	Literally the term means belonging to Indra'. In Ayurveda the term refers to the eleven instruments of perception and action. Five are the organs of perception (Jñānendriya) and five are organs of action (Karmendriya). Eleventh is the mind (Manaḥ) which is the dual organ of perception as well as action (Ubhayendriya). These are regarded as components of Āyuḥ in Āyurveda.
1.	Jāṅgama	Dravyaguīa	Derived from the verbal root Gam' which means to go or move, the term refers to living entities which are self moving, more specifically referred as wanderers.
2.	Jāṅgama Dravya	Dravyaguīa	Drugs or products which are derived from animals. These are widely used in Āyurvedika formulations, e.g. milk, urine, dung, blood, hairs and nails of various animals.The periods or time for collection of these products has also been mentioned. Blood, hair and nails etc should be collected from young and strong animals while the products like milk, urine and dung should be collected after digestion of food.
3.	Jala	Maulika Siddhānta	See Āpaḥ.
4.	JalĶkā	Śalya Cikitsā	The term literally means whose life is water' or whose home is water'. It refers to aquatic blood-sucking worms, i.e. Leeches which are used to extract bad or vitiated blood and thus cure disorders caused by vitiated blood and Pitta, e.g. swellings, tumours, burning sensation, itching etc. It is the mildest form of blood letting (Raktamokṣaīa), employed when Sirāvedha is not indicated. JalĶkāvacāraīa has been mentioned as individual therapy in Āyurveda.
5.	Jarā	Roga Nidāna	Derived from the verbal root Jṛś' which means to grow old or to shorten age. The term specifically refers to old age in Āyurveda. It has been regarded as a natural disorder (Svabhāvaja Vikāra) in Āyurveda treated with rejuvenative therapies, i.e. Rasāyana, also mentioned as Jarā-Cikitsā in ancient therapeutics.
6.	Jaṭhar	āgni Kāya Cikitsā	One of the thirteen types of Agni in the body, the central and the most important of all. It signifies the 'stomachic fire ' which performs digestion, absorption and assimilation of the ingested food and maintains health. It is believed to be located in the navel region (Nābhi) between stomach (Āmāśaya) and duodenum (Pakvāśaya). Its vitiation is regarded as root cause of all the disorders in the body (Kāya) in Āyurveda and is also known as bodily fire (Kāyāgni) or the digestive fire (PācakAgni). See Agni also.
7.	Jaṭhara	Racanā Śārīra	Literally means hard, old or bound, the term signifies the abdominal region, the Stomach (Āmāśaya) in particular
8.	Jīrīa	Roga Nidāna	The term literally means old or torn out. In Āyurvedika pathology, the term refers to the chronicity of disorders, i.e. used as a prefix for the diseases which have been of long duration. It is also used to indicate the state of complete digestion of food.
9.	Jīva	Maulika Siddhānta	Derived from Jīva'; which means to live.The term refers to the living being in general. It has been regarded as a synonym of Ātmā in ancient Āyurvedika texts. It is the eternal life force which makes the bodily functions possible. It is of the nature of consciousness which makes the bodily functions possible. It is the core of the life (Jīvana)
10.	Jīvana	Maulika Siddhānta	Hindi term for life. Mentioned as Āyuḥ in Āyurveda. See Āyuḥ.
11.	Jīvanīya	Dravyaguīa	Literally the term means that which is beneficial for life (Jīvana). These are rejuvenative herbs. Specifically categorised as one of the Mahākaṣāya by Caraka, it refers to a group of drugs which include the Aṣṭavarga along with Jīvantī (Leptidinia reticulata) and Madhuyaṣṭi (Glyccrhizia glabra).
12.	Jñānendriya	Śārīrakriyā	The term Jñāna' signifies knowledge and Indriya' signifies organ or agent of perception. Hence the term refers to organs of perception of knowledge. There are five organs of perception, which include: sense of hearing, the ear (Śrotra), sense of sight, the eyes (Cakṣu), sense of touch, the skin (Tvak), sense of smell, the nose (Ghraīa), and the sense of taste, the tongue (Rāsanā).
13.	Jvara	Roga Nidāna	Saṁskṛta term for fever. It is regarded as most important and critical among all the disorders as it is the only disorder which affects each and every living being. It affects the whole body, the organs of senses as well as the mind. It has been mentioned as individual disorder as well as symptom in many other disorders. It is regarded as the king of all disorders in Āyurveda.
1.	Kāla	Maulika Siddhānta	The term literally refers to time. It also denotes the seasons; state of an individual /disease; supreme spirit regarded as destroyer of universe and Yama- the God of death.
2.	Kāla Basti	Kāya Cikitsā	Fifteen days regimen of Basti treatment consisting of ten Anuvāsana and six Āsthāpana Basti in ratio of 1:6:6:3, with one Anuvāsana initially and three the at end and Anuvāsana alternating with Āsthāpana in between. It pacifies vitiated Vāta.
3.	Kāmalā	Roga Nidāna	Common term for all types of Jaundice. It is the most common of all the liver disorders. Considered a Pittaja Vikāra in Āyurveda characterised by yellowish discoloration (Hāridra Varīa) of skin, eyes, tongue, mucous membranes and urine. As per modern system of medicine, it is the liver disorder which results in increased concerntration of bile pigments and bilirubin in blood.
4.	Kāsa	Roga Nidāna	The term refers to cough. Cough due to different causes has been mentioned in Āyurveda as per the vitiation of Doṣa and due to external injuries (Kṣataja) and loss of body tissues (Kṣayaja).
5.	Kāya	Maulika Siddhānta	Saṁskṛta term for Cikitsā in ancient therapeutics. body', it refers to building up of body with food. The body takes in food, digests, absorbs, metabolises and assimilates in selective manner. The term comprehends the whole process of metabolism in the body. It is also used for Agni, as it is the factor responsible for bio-transformation and thus provides energy necessary for all activities in the body. Derangement of Agni is the root cause of disease in the body which requires treatment.
6.	Kāya Cikitsā	Aṣṭāṅga Āyurveda	It is the foremost branch of Aṣṭāṅga Āyurveda. Kāya stands for body or the Agni and Cikitsā refers to treatment. The term collectively stands for branch of Āyurveda which deals with management of whole body disorders resulting mostly due to derangement of Agni e.g. Jvara (fever), Kuṣṭha (skin disorders) etc. The branch comprises all specialities of general medicine.
7.	Kāya Kalpa	Kāya Cikitsā	Kāya' means body and Kalpa' means transformation. The collective term refers to ancient rejuvenative procedures which result in radical changes in life and health ranging from cure of mild disorders to weaning off the age related changes, e.g. wrinkling of skin and loss of vitality etc. It is basically an anti-aging therapy. It was first used for a sage, Cyavana Ṛṣi, who supposedly turned to thirty years from eighty years with the treatment. The treatment involves strict daily and dietary regimens which must be followed to get desired results.
8.	Kajj	Rasaśāstra	Black powder/amalgam, fine like eye-salve, prepared by repeated trituration of purified mercury (Pārada) and purified sulphur (Gandhaka). Most primitive preparation used in Āyurvedika practice. It is relatively safe and makes ideal base for most of the Rasa formulations. It exerts potentiating effect on properties of other drugs and makes them easily assimilable in the body tissues.
9.	Kalā	Maulika Siddhānta	The term means tiny fraction, small part or an aspect. Generally employed for phase of moon or a small unit of time, it is specifically used for minute membranous anatomical structures which separate primary bodily constituents (Dhātu) from their respective physical locations (Āśaya). These are seven in number as per Āyurvedika anatomy (Racanā Śārīra).
10.	Kalka	Rasaśāstra	One of the five basic formulations (Pañcavidha Kaṣāya Kalpanā) which is prepared by soaking selected fresh or dried parts of medicinal plants and then grinding them into a wet paste. The crushed plant material is administered as such without expressing the juice. It is employed for the drugs which have active principles in both solid as well as liquid parts. It is used in preparation of medicated Ghṛta and oils. It has lower potency than the expressed juice (Svarasa).
11.	Kalpa	Kāyacikitsā/ Bhaiṣajya Kalpanā	The word is derived from the Saṁskṛta word 'Kalpanā' which means to think or to imagine. In Ayurveda, the term refers to a drug or its preparation; or treatment regimes that have been formulated and have the power eradicate a disease and to transform or bring radical changes in health and life. In treatments administered in Kalpa form, the dosage is increased and decreased gradually in a definite pattern for a specific period of time to achieve desired results. Generally, Parpaṭī preparations like Vijaya Parpaṭī are administered in this way for the treatment of Grahaīī (irritable bowel syndrome). It is mentioned that Āmalakī (Emblica officinalis), Bhallātaka (Semecarpus anacardium) and Pipallī (Piper longum) when taken in Kalpa form act as Rasāyana; i.e. immuno potentiators, anti ageing and anti oxidant agents.
12.	Kaṁvala	Svasthavṛtta	A type of Āyurvedika mouth washes which involves movement of herbal decoction/Oil/clarified butter in the oral cavity for a specific period of time. It has cleansing as well as strengthening action for teeth and gums. See GaīāĶṣa also.
13.	Kapha	Śārīrakriyā	Ka' stands for water and Pha' refers to the process of biological evolution, hence the term literally means life fluid'. One of the three Doṣas, it is the functional intelligence within the body regarded as the principle of cohesion. Śleṣma is another synonym of Kapha which means to keep togeather'. It is responsible for nourishing, developing and fortyifying functions and plays a vital role in nutrition and stability. Most stable of three Doṣa, it is also potential source of strength and resistance against the diseases; i.e. it bestows immunity. It has five subtypes, namely Śleṣaka, Tarpaka, Bodhaka, Kledaka and Avalambaka.
14.	Karma	Maulika Siddhānta	Literally the term stands for action or deed. The term has multiple meanings in Āyurveda. It signifies actions done in the past as well as in the present existence.The past actions are believed to yield results in the present/ current birth (Daiva Karma). Such actions have also been mentioned as the causes of many diseases in ancient texts, e.g. Kuṣṭha (leprosy), Apasmāra (epilepsy) etc.
15.	Karma	Dravyaguīa/Kāya Cikitsā	The term signifies both actions and procedures in different aspects.The therapeutic action of a specific drug on the body is known as Dravya Karma, while the therapeutic procedures to eliminate vitiated Doṣa e.g. Vamana (emesis), Virecana (purgation) have also been mentioned as Karma (PañacaKarma).
16.	Karma Basti	Kāya Cikitsā	Thirty days regimen of Basti treatment consisting of eighteen Anuvāsana and twelve Āsthāpana Basti in ratio of 1:12:12:5, with one Anuvāsana initially and five at the end and Anuvāsana alternating with Āsthāpana in between. It pacifies vitiated Vāta.
17.	Karmendriya	Maulika Siddhānta	Organs/agents of action. These are five in number which include: Hasta (hands for movements), Pāda (feet for locomotion), Mukha (mouth for speech), Guda (anus for elimination) and Upastha (generative organs for procreation). See Indriya also.
18.	Kaṣāya	Maulika Siddhānta	Saṁskṛta term for astringent taste. It is a cooling taste which reduces secreations specially the salivation. It is haemostatic and aids healing. Composed of the elements Vāyu and Pṛthvī, it pacifies Kapha and Pitta and increases Vāta. Excessive consumption results in dryness and thirst. See Rasa also.
19.	Kaṣāya	Rasaśāstra	The term has two meanings: firstly, destruction of original shape/form of the Dravya during preparation of the medicinal formulation and the second, To remove or destroy disease. The term, therefore, specifically refers to the medicinal plants/ minerals used as drugs in Āyurveda. See Kaṣāya Kalpanā also.
20.	Kaṣāya	Kalpanā Bhaiṣajya Kalpanā	Kaṣāya' refers to the drugs used in Āyurvedika pharmaceutics while Kalpanā' is used for forms. Hence the term collectively refers to the processing of drugs into different forms to make them fit for consumption and administration. Five basic formulations have been mentioned which are regarded as primary preparations for other formulations (Pañcavidha Kaṣāya Kalpanā) i.e. svarasa, kalka, kvatha, hima and phanta .
21.	Kaṭhina	Dravyaguīa	Literally meaning difficult, it is one of the twenty physico-pharmacological qualities of the drugs mentioned in Āyurvedika pharmaceutics. It refers to the hardness of the drug. The drugs having the quality of hardness are difficult to process during preparation of the formulations. The drugs render the body strong and resistant.
22.	Kaṭi Basti	Kāya Cikitsā	The term Basti refers to Intra-rectal therapies, however Kaṭi Basti' is a form of external Basti mentioned in ancient therapeutics. It is lower back bath therapy which involves localised external application of medicated oils in the region of back. A rim of black gram (Ud̂ada Dāla) is made over the affected portion of the spine and thereafter warm medicated oil is poured in it and allowed to stand for a specific period of time. The procedure is useful in treatment of disorders like low back ache, ankylosing spondylitis, slip disc and sciatica. It benefits the muscle spasm and rigidity of lower spine and strengthens the bone tissues in that area.
23.	Kaṭu	Maulika Siddhānta	Saṁskṛta term for pungent taste. It is the heating taste found in hot spices which stimulates appetite and is useful for assimilation of food. The taste has decongesting and vivifying properties.Composed of the elements Vāyu and Agni, it increases Vāta & Pitta and decreases Kapha. Excessive intake of the Rasa causes burning sensation. See Rasa also.
24.	Kaumāra Bhṛtya	Aṣṭāṅga Āyurveda	LIterally the term means nurturing the Kumāra (child) .It is one of the eight specialised branches of Āyurveda. The subject comprises a lot more than its literal meaning. It is the branch which deals with nurturing of Kumara i.e.development from neonatal to the stage when child can eat solid food; Value of good milk and breast feeding and the associated problems;the diseases of infancy & childhood & respective curative measures.It involves pre-natal & post-natal care of the baby as well as care of thewoman before and during pregnancy.The branch therefore encompasses specialities of Gynaecology & Obstetrics togeather with Pediatrics.
25.	Keśya	Dravyaguīa	Beneficial for hair. It refers to the natural herbs and substances that strengthen hair and hair roots. For example MadhuyaṣṭI (Glycyrrhiza glabra Linn.), Āmalakī (Phyllanthus emblica Linn.) and Bhṛṅgarāja (Eclipta prostrata (Linn.).
26.	Khara	Dravyaguīa	One of the twenty physico-pharmacological qualities of the drugs mentioned in Āyurvedika pharmaceutics. It refers to roughness or coarseness of the drug. Such drugs are useful as scraping agents (Lekhana).
27.	Kiṭṭa	Śārīrakriyā	The term refers to the waste products of digestion and metabolism. Specifically it is used for the waste products of the body's tissues (Dhātu) other than the three Mala, i.e. faeces, urine etc. For example, bile is the waste product (Kiṭṭa) of Rakta. Other examples of Kiṭṭa include hair, nails, waste products of nose, eyes and ears.
28.	Kledaka Kapha	Śārīrakriyā	One of the five subtypes of Kapha, chiefly located in stomach where it aids digestion of food along with SamānaVāyu and Pācaka Pitta. It performs the vital function of softening and liquefication of the ingested food and thus helps in digestion. It also nourishes the four other subtypes by its humid properties. Its vitiation results in irregular secreation of stomach fluids and is manifested as indigestion, loss of appetite etc.
29.	Koṣṭha	Śārīrakriyā	The term signifies the gastrointestinal tract. Specifically refers to status of bowel of the patient. Examination of the Koṣṭha is essential so as to determine the potency of the drug to be administered, specifically for Virecana. Depending upon the predominant Doṣa, three types have been mentioned. Mṛdu Koṣṭha (soft bowels) arises due to predominance of Pitta and intake of hot milk, Ghṛta or sugarcane produces purgation. Madhyama Koṣṭha (medium bowels) represents the predominance of Kapha, where mild laxatives like Triphalā and Isabgol produce purgation while KrĶra Koṣṭha (hard bowels) represents dominance of Vāta wherein strong laxatives are required to produce purgation.
30.	Koṣṭhāgni	Śārīrakriyā	See Jaṭharāgni.
31.	Kṛmi	Roga Nidāna	Saṁskṛta term for Worms. It includes all parasitic, bacterial, fungal and yeast infestations. It includes external (Bāhya) as well as internal (Ābhyāntara) parasites. Twenty in number, these have been further categorised into Kaphaja, Purīṣaja and Raktaja. Raktaja Kṛmi is comparable to bacterias.
32.	Kriyākāla	Roga Nidāna	Kriyā means action and Kāla means time. Hence literally the term means period for timely action/oppurtunity. The concept signifies the modes and stages of development of disease. Āyurveda categorises development of disease into six stages. The course of each disease begins with accumulation of vitiated Doṣa at its respective site and thereafter it proceeds to various stages to assume specific clinical signs and symptoms. The six stages are time units for activity of Doṣa. Each stage is an oppurtuinity to halt and revert the spread of the disease. The first three stages namely Sañcaya, Prakopa and Prasara are the sub-clinical stages while the latter three which include Sthānasaṁśraya, Vyakti and Bheda are the clinical stages of pathogenesis. The knowledge of Kriyākāla is indispensible to a physician for early diagnosis, prognosis and timely preventive and curative measures.
33.	Kṣāra	Dravyaguīa	Literally the term means that which destroys. It is the Saṁskṛta term for the alkali substances. It is light, warm, acrid and moistening. Principally used for cauterisation, it forms a separate therapeutics in Āyurveda. Kṣāra of both plant and mineral origin have been used in Āyurveda e.g. Yavakṣāra (chemically pottassium carbonate prepared from ashes of barley ears) and Ŋaṅkaīa (borax). It is indicated both externally and internally in ancient therapeutics.
34.	Kṣāra	Karma	Śalya The term refers to application of Kṣāra (caustics and alkaline preparations) both externally (Pratisāraīīya) as well as internally (Pānīya). It is regarded as a parasurgical measure in Āyurveda. It is more effective than the use of surgical instruments and their substitutes, as it is not only capable of excision (Chedana), incision (Bhedana) and scraping (Lekhana), but also counteracts the vitiation of three Doṣa. It comprehends multiple qualities of many drugs. Kṣāra Karma is capable of destroying the dead tissue and helps in regeneration of tissues. External application is indicated in treatment of skin disorders, piles and fistula while internal administration is digestive and laxative and is used for intestinal obstruction, enlargement of liver and spleen and urinary calculus.
35.	Kṣāra	SĶtra	A medicated thread impregnated with paste of turmeric powder (Haridrā CĶrīa) and latex of Euphorbia nerifolia (Snuhī Kṣīra) which is used in an Āyurvedika parasurgical procedure that offers effective, ambulatory and safe alternative treatment for disorders like fistula (Bhagandara) and piles (Arśa). Application of this thread helps in excision as well as healing of the unhealthy tissue and the swollen veins.
36.	Kṣaya	Roga Nidāna	Literally the term stands for loss/ reduction/ atrophy. Antagonist to Vṛddhi, the term signifies the loss and reduction of the body tissues. Ancient texts of Āyurveda mention detailed sign & symptoms of the Vṛddhī and Kshya of Doṣa & Dhātu. Specifically the term also refers to tuberculosis in Āyurveda as the disease is characterised by wasting and atrophy of the bodily tissues. See Rājayakṣmā also.
37.	Kṣaudra	Dravyaguīa	One of the eight varieties of honey (Madhu), classified on the basis of source, i.e. the honeybee from which it is obtained and the colour. It is produced by brown coloured honeybee (Apies florae). It has been specifically mentioned for use in diabetes which has also mentioned as Kṣaudra Meha in ancient texts. Other types of Madhu include: Mākṣika, Bhrāmara, Pautika, Chatraka, Ārghya, Audālaka, Dāla.
38.	Kṣīra	Dravyaguīa	Saṁskṛta term for Milk. Milk of eight animals have been specifically mentioned for use in Āyurvedika formulations and are collectively termed as Ashta Kṣīra. These include- cow, buffalo, goat, sheep, elephant, horse, camel and woman.. Milk is used as the chief ingredient in many therapeutic procedures as suggested by the name, e.g. Kṣīra Basti, Kṣīra Dhārā etc. This term is also used for latex of medicinal herbs
39.	Kṣīra Pāka	Bhaiṣajya Kalpanā	Pharmaceutical preparation which is medicated milk prepared by boiling one part of a prescribed drug with eight parts of milk and thirty two parts of water till only milk remains and water is evaporated. Such preparation helps to combat the unwanted effects of the drug e.g. Arjuna (Terminalia arjuna (Roxb.) Bedd.), freely used in cardiac disorders is dry but Arjuna Kṣīrapāka is not as dry as the drug.
40.	Kṣāra	Roga Nidāna	Literally the term stands for small. A group of disorders has been mentioned in ancient texts which have ill defined pathology and insufficient description of signs and symptoms. Such disorders have been collectively referred as Kṣudra Roga. For example, Aruṁṣikā (dandruff), Cippa (nail bed abscess).
41.	Kuṣṭha	Roga Nidāna	Literally the term means which damages the tissues. It is a common term for skin disorders specially leprosy as the disease causes disfiguration, discolouration and brings disgrace to the bearer. It destroys the tissues and results in even loss of the body parts.
42.	Kuṭīprāveśika	Kāya Cikitsā	Indoor rejuvenative procedure. A type of Rasāyana therapy, i.e. rejuvenative measure which involves the admission of the patient into a specially designed cottage. Particular Rasāyana drugs have been mentioned which are to be administered through this method only.
43.	Kvātha	Bhaiṣajya Kalpanā	The term refers to decoction, one of the five basic formulations (Pañcavidha Kaṣāya Kalpanā), where one part of the selected drug or drugs is boiled over moderate fire (Madhyamāgni) in an open vessel with four, eight or sixteen parts of water (as specified) untill one quarter of the water remains. Thereafter the decoction is strained through a piece of cloth. Before being added to water, the drugs are coarsely powdered and soaked in water overnight. The quantity of water is dependent on the physical properties of the constituent drugs, i.e. soft, medium or hard. It may be administered as such or used for preparation of secondary formulations like Avaleha, Ghṛta and Taila etc.
1	Laghu	Dravyaguīa	The term literally refers to lightness.One of the twenty physico-pharmacological qualities of the drugs mentioned in Āyurvedika pharmacology, It is the property of Ākāśa. The drugs having the property promote the digestive fire, are easy to digest, increase metabolism in the body constituents and thus keep the body energetic and active.
2	Laghutrayī	Saṁhitā	The three short or easy ancient texts namely Mādhava Nidāna, Bhāvaprakāśa Saṁhitā and Śārṅgadhara Saṁhitā are collectively referred to as Laghutrayī. The texts are of primary importance in Āyurveda and deal with important information about diagnosis of disease, drugs of plant or mineral origin and preparation of different fomulations, e.g. decoction, powder, tablets etc in concise form.
3	Lakṣaīa	Roga Nidāna	Literally the term stands for characterstics/ aspect / definition/ condition or mark. The term specifically refers to the indicators of the disease in Āyurvedika pathology. As for diagnosis of the disease, the signs as well as symptoms are regarded as the indicators. The symptoms are the subjective ones which are expressed by the patient while the sign refers to the physical characterstics observed by the physician during examination of the patient. The term Lakṣaīa' specifically refers to the Symptoms.
4	Laṅghana	Roga Nidāna	Fasting, reducing or lightening therapies. One of the six preparatory procedures (Upakrama) mentioned in Āyurveda. It embodies techniques and procedures that reduce, eliminate, calm and purify. Such procedures reduce the body bulk. It includes four eliminative (Saṁśodhana) procedures namely Vamana, Virecana, NirĶha Basti and Nasya; intake of light food (Laghu Bhojana); administration of digestive drugs (Pācana); fasting (Upavāsa); exercise (Vyāyāma); exposure to sunlight and fresh air (Māruta & Ātapa); control of thirst (Tṛṣīā). It is the prescribed therapeutic measure for treatment of Āma. See Bṛhaṁīa and Apatarpaīa also.
5	Lasikā	Racanā Śārīra	Fluid in the body which resides in between the skin (Tvak) and muscle tissues (Māṁsa). The term refers to sebaceous secretions. It has been mentioned as the site of Pitta and is the vitiated factor (DĶṣya) in many disorders e.g. Prameha (urinary disorders /polyurea) and Kuṣṭha.
6.	Lauha	Rasaśāstra	A term used for metals in general or pharmaceutical preparations containing Loha Bhasma as the main ingredient, e.g. Saptamṛta Lauha.
7.	Lavaīa	Dravyaguīa	Saṁskṛta term for salty taste. It is the slightly heating and hydrophilic in nature and improves appetite, digestion, cleanses the blocked channels and aids in circulation. It adds relish to food and activates flow of saliva and gastric juices. It helps in strenthening of tissues but depletes the tissues when used in excess. Composed of elements like Jala and Agni, it increases Kapha and Pitta while pacifies the vitiated Vāta. If taken in excess, it causes burning sensation, high blood pressure, impotency, baldness, wrinkles and itching. See Rasa also.
8.	Lavaīa	Kalpanā	Literally meaning salt, the term specifically refers to the salts extensively used in Āyurvedika formulations. Both naturally ocurring and artificially prepared salts are used in pharmaceutical preparations. Lavaīas are used both as drugs and as adjuncts. Most commonly used Lavaīas have been colllectively mentioned as Pañaca Lavaīa' which are appetisers, digestives, purifiers and softening.
9.	Leha	Bhaiṣajya Kalpanā	See Avaleha.
10.	Lekhana	Dravyaguīa	Means to scrape. it is one of the pharmacological actions of the drug.The term is used for the drugs/herbs which scrape the waste residues and clear the system of deranged constituents. The drugs having such action are bitter (Tikta) and pungent (Kaṭu) in nature. For example, Guggulu (Commiphora wightti), turmeric (Curcuma longa) and Vacā (Acorus calamus).
11	Lekhana	Śalya	One of the eight surgical procedures (Śastra Karma) in ancient texts; the term refers to scraping or scooping. It is used for hard ulcerative lesions with thick rolled margins, which have a tendency to crack repeatedly and have raised granulating surface. It is carried out to promote healing in a chronic, non healing ulcer and to remove tartar from teeth etc.
12	Lekhanīya	Dravyaguīa	The one which has the therapeutic action of Lekhana.One of the fifty Mahākaṣāya by Caraka, it includes a group of herbs that scrape away the excess tissue, excess secretion or any obstruction.The drugs enkindle the digestive fire and pacify the Kapha Doṣa.The drugs in this group include: Musta (Cyperus rotundus Linn. / Cyperus scariosus R. Br. / Cyperus arundinaceum Baker), Kuṣṭha (Saussurea lappa Clarke), Haridrā (Curcuma longa), Dāru Haridrā (Berberis asiatica Roxb.), Vacā (Acorus calamus Linn), Ativiṣā (Aconitum heterophyllum Wall. ex Royle), Kaṭuki (Picrorrhiza kurroa), Citraka (Plumbago zeylanica Linn), Cirabilva (Holoptelea integrifolia (Roxb.) Planch), Haimavatī (Paris polyphylla Sm).
13	Lepa	Bhaiṣajya Kalpanā	Medicines in the form of paste used for external application. The drugs made into a fine powder are mixed with some fluid medium indicated in each preparation and made into a soft paste. The media used for mixing include water, cow's urine, oil, Ghṛta etc. Different types of Lepa have been mentioned in Āyurveda for use.
14	Loha	Rasaśāstra	Saṁskṛta term for the iron metal or metals in general. Depending upon the qualities and the therapeutic values, three types of iron have been mentioned in our ancient texts: Muīāa, Tīkṣīa and Kānta.
1.	Maharasa	Rasaśāstra	A group of eight superior minerals viz Abraka(Mica), Vaikranta(Tourmaline), Maksika(Copper pyrite), Vimala(Iron pyrite), Silajatu(Black Bitumen), Tuttha(Blue Vitriol), Capala(Bismuth ore) and Rasaka(Calamine) which are used extensively in Ayurveda.
2.	Māṁsa	Racanā Śārīra	Saṁskṛta term for flesh. It is the third among the seven bodily constituents (Dhātu), derived from Rakta Dhātu and is precursor of the Medā Dhātu. Comprable to the muscular tissue in the body, it provides physical strength, covers the bones and nourishes the fat tissues. It contributes to the bulk of the body. Among the diseases caused by its vitiation, important ones are cervical adenitis, goitre, granulomas and tumours.
3.	Mānasa Doṣa	Śārīrakriyā/ Maulika Siddhānta	Psychic factors responsible for mental disorders. Of the Triguīa, only Satva Guīa (Balance of Harmony) is regarded as Guīa, while Raja (Stimulator) and Tama (Inhibitor) are the Doṣa. These are the psychopathogenetic factors which affect mind and produce mental disorders.
4.	Māraīa	Rasaśāstra	Literally means 'killing'. It refers to the processing of metals and minerals through oxidation in Āyurveda which renders these substances to Bhasma (ash powders) useful for medicinal purpose.The process converts these substances into microfined forms/compounds which can be easily absorbed and assimilated into the system without exhibiting any harmful side effects.The process involves grinding /triturating the purified metals and minerals with herbal juices and heating at high temperatures in furnaces for several times. It enhances the natural properties of the metals and minerals and introduces new properties into these substances.
5.	Mātrā	Kāyacikitsā	General term for proper amount of drug, diet and physical activity. Specifically refers to dosage of pharmaceutical preparation sufficient to counteract the disease without causing any side effects. The dose of a drug depends upon multiple factors, e.g; season, constitution of patient, potency of the drug and the form in which the drug is administered e.g. powder, paste, decoction etc.
6.	Madātyaya	Kāyacikitsā	Literally means intoxication. It is the state or symptoms that arise due to continuous use or a high dose of substances that are intoxicating. Although the term signifies intoxication of any kind, alcohol (Madya) was the original reference. According to modern medicine, there are four stages involved in the process of addiction or drug dependence. These are acute intoxication, symptoms of withdrawal, drug dependence and finally drug abuse. The state of madātyaya is comparable to the third and fourth of these stages.
7.	Madhumeha	Kāyacikitsā / Roga Nidāna	Literally the term means excretion of sweet honey like urine.The term signifies Diabetes Mellitus in general as it is the disorder in which blood glucose level increases, exceeds the renal threshold and is excreted in urine. Āyurveda regards it as a type of Prameha or the urinary disorders and is mentioned to be incurable.
8.	Madhura	Śārīrakriyā	One of the six RASA mentioned in Āyurveda, the term refers to Sweet taste.It is Guru (Heavy), Snigdha (Viscous) and Śīta (Cooling). It is nourishing, toning and calming. It helps to build up the body tissues. Composed predominentaly of Pṛthvī & Jala elements, it increases Kapha and pacifies Vāta and Pitta. If taken in excess, it causes obesity, diabetes and lethargy. See Rasa also.
9.	Madhyama	Maulika Siddhānta	Term stands for intermediate' or in between'. Used for multiple meanings in Āyurveda, It signifies the middle part of the body (trunk) anatomically and middle age from medicinal point of view.'
10.	Madya	Bhaiṣajya Kalpanā	Any intoxicating material or substance. Specifically refers to fermented alcoholic preparations.
11.	MahābhĶta	Maulika Siddhānta	The term literally refers to gross eternal elements.These are the basic building blocks of existence. The building blocks of matter combine in an infinite variety of proportions such that each form of matter is unique. It is the smallest divisible part of matter which forms the universe.The universe has a miniature representation in human body.The five gross elements include: Earth (Pṛthvī), Water (Jala), Fire (Teja), Air (Vāyu) and Space (Ākāśa). Each of these five is related to a chief sense of perception and has a chief property. Collectively, these are termed as PañcamahābhĶta.
12.	Mahākaṣāya	Dravyaguīa	Kaṣāya signifies the Drugs having thearapeutic value. Mahākaṣāya is the term coined by Caraka for classification of the drugs and it refers to a group of drugs which are used for similar purpose and have similar therapeutic action. Mahākaṣāya are named on the basis of the therapeutic actions and uses of that particular group. About fifty groups have been mentioned in the ancient texts which have therapeutic value. For example, Balya (strength promoting), Vedana Sthāpana(pain alleviating) etc.
13.	Majjā	Racanā Śārīra	One of the seven bodily constituents (Dhātu), it is derived from Asthi Dhātu (Bone) and is generative of Śukra (Semen). It is the oleating material which fills the cavities and pores of bones; it is located especially in the internal cavity of big bones. From its location, it is comparable with the bone marrow. Its main function is to provide strength to the body. It also nourishes the Śukra (Sperm), which is the final constituent.The diseases caused by its vitiation include pain in finger joints, giddiness and loss of consciouness etc.
14.	Mala	Śārīrakriyā	The term is derived frm the Dhātu Mṛ which means to cleanse and purify. It refers to products of digestion and tissue metabolism which are polluting agents i.e. which, unless expelled, render the body impure. As a component of life's triad, these are the basic constituents of living organism and equally contribute to sustenance & proper functioning of the body, in a way similar to Doṣa and Dhātu. Their formation is mandatory for the maintainence of health and excretion is equally important as these toxify if retained. Purīṣa (Faeces), MĶtra (Urine) and Sveda (Sweat) are the main Malas in the body.
15.	Mana	Śārīrakriyā	Derived from the verbal root Mṛ which means to think. It is the term for psychic energy, spirit or elemental force of nature which gives individuality to the person. It refers to the instinctive mind or the seat of desire. It is the entity responsible for generation of knowledge. It is the governer of all senses. It is regarded as the eleventh Indriya, also known as Ubhayendriya as it shares the characterstics of coginition as well as action. Forms a part of Tridaīāa (Tripod) on which the individual rests and functions. It has specific characterstics viz Ekatva (Solitude) and Aīutva (Subtleness). Analysis, thinking, imagination are some of the specific functions of Mana.
16.	Manda	Dravyaguīa	One of the twenty physico-pharmacological qualities of the drugs mentioned in Āyurvedik pharmaceutics, the term literally means slow'. It is the property of Pṛthvī & Jala MahābhĶta. The drugs having this property act slowly. It provokes the Kapha and pacifies the Pitta. For example Guāucī (Tinospora cordifolia).
17.	Maīda	Bhaiṣajya Kalpanā	Refers to rice water. It is regarded as a preparation where one part of rice (Śāli Dhānya) is boiled with fourteen parts of water till rice is properly cooked. Thereafter water is filtered, i.e. taken without rice grains. It optimises the digestive fire.
18.	Maṁdāgni	Kāyacikitsā	Signifies diminished digestive capacity or low digestive fire. A type of imbalance of Jaṭharāgni(digestive fire), which occurs due to vitiation of Kapha. It is a condition in which food taken even in normal quantity can not be digested or metabolised. It is caused by practice of diet & activity which vitiate Kapha, e.g; sleeping during day time, drinking too much water, improper food habits and suppression of natural urges. It is mentioned as the root cause of multiple disorders. See Agni also.
19.	Maṁtra	Kāyacikitsā	Saṁskṛta term derived from the root 'Mana' meaning mind and suffix 'Tra' meaning tool. The term literally refers to mind tool i.e. instrument of thought. It signifies sacred phrases or sounds that are endowed with special power for health and spiritual development.These may be chanted loudly or repeated silently to produce significant results. Maṁtras quieten the mind, harmonize the inner self and stimulate latent spiritual qualities. Incantation of specific Maṁtras has been mentioned to be useful for treatment of psychic disorders. It forms a part of Daivī Cikitsā mentioned in ancient therapeutics.
20.	Mardana	Rasaśāstra	The process of trituration of drugs generally the metals & minerals to a fine state of division with or without prescribed liquid
21.	Marma	Racanā Śārīra	The term refers to vital spots/lethal or mortal spots in the body where the vital forces are cocerntrated. These are sensitive and vulnerable. Injury to such spots results in permanent deformity to the organ or death. Anatomically, these are places where flesh (Māṁsa), veins (Sirā) and arteries (Dhamanī) are intimately associated. Āyurveda emphasises one hundred and seven (107) points in the human body which are of great importance. According to the risk involved, these have been furthur classified into Sadyaprāīahara (instant killers), Kālāntaraprāīahara (causing death after some interval), Viśalyaghna (causing death as soon as the foreign body is removed), Vaikalyakara (causing permanent loss or deformity of the organ), Rujākara (causing intense pain in the affected region). The knowledge of the mortal spots in the human body is very essential especially for the surgeon and the topic has been mentioned to comprise half the scope of the Surgery in Ayurveda.
22.	Mastu	Bhaiṣajya Kalpanā	Curd water. It is liquid seprated from yoghurt. It is used both externally and internally in ancient therapeutics. Ingredient of many pharmaceutical preparations, it has also been mentioned as Anupāna.
23.	Medā	Racanā Śārīra	Saṁskṛta term for fat or adipose tissue. It is one of the seven bodily constituents (Dhātu), derived from Māṁsa (flesh) and is precursor of the Asthi Dhātu (bones). Its chief locus is the belly; it supports the body and contributes to its firmness. It nourishes the bones, cools the system through prespiration. Among the disease involving the constituent are thirst, dryness of mouth, palate and throat, burning sensation in the body, numbness of limbs and lack of energy.
24.	Māraīa	Śārīrakriyā	Saṁskṛta term for intellect. Literally means that which bears intelligence. It is the mental power, intelligence or wisdom. See Buddhī also.
25.	Medhya	Dravyaguīa	Generalised term signifying pharmacological action of drugs on various areas of mental functions. These herbs enhance the mental & intellectual ability. Such herbs act on each individual aspect of mental ability & hence improve ability to learn, retain and recall information and also the coordination between these aspects. For example; Brāhmī (Bacopa monnieri) and Śaṅkhapuṣpī (Convolvulus pluricaulis).
26.	Mithyāyoga	Roga Nidāna	Literally means improper proportion. Regarded as one of the cause of the disorders in Āyurveda, it signifies improper physical, mental and vocal activity, i.e; improper application of mind, speech and physical activity by an individual. The same has also been mentioned for the seasons and the food habits. For example, climatic features of one season occuring in another is the improper proportion of Kāla while untrue, untimely, harsh speech indicates Mithyāyoga of speech (Vācika). Such coordinations result in undesirable results causing disease.
27.	Mṛdu	Dravyaguīa	One of the twenty physico-pharmacological qualities of the drugs mentioned in Āyurvedika pharmaceutics, the term literally refers to softness. It is the property of Ākāśa and Jala. The herbs having the property are easy to process, digest and soften the waste products. Such drugs enhance Kapha and pacify the Vāta and Pitta.
28.	MĶhĶrta	Maulika Siddhānta	Literally means 'moment of an hour'. The term signifies a period of time or a certain division of a day or night. There are at least three mĶhĶrta systems. The first defines one mĶhĶrta as 1/8th of a day or night (90 minutes in a 12-hour night), the second as 1/15th of a day or night (48 minutes), and the third as 1/16th of a day or night (45 minutes). MĶhĶrta also refers to the astrological science of determining the most auspicious periods for specific activities. See BrāhmamĶhĶrta also.
29.	MĶla	Siddhānta / Dravyaguīa	Literally meaning 'root' or 'foundation'. The root, base or bottom or basis of an object etc. Also refers to foundational, original or causal, as in MĶla Grantha, i.e. original text. As for the part of a plant in Āyurvedika pharmacogonosy, the term refers to the root of a plant.
30.	MĶrcchā	Roga Nidāna	Saṁskṛta term for fainting or unconsciousness. A disease caused by vitiation of Tama, which causes blockage of sensory pathways along with other Doṣa, leading to loss of mental perception of pleasure or pain. Regarded as first stage of coma.
1.	Nābhi	Racanā Śārīra	Saṁskṛta term for navel or the umblicus. One of the ten specific life spots- the Daśaprāīāyatana (seat of vital air), it is also the site of one of the six energy Cakras known as MaīipĶra Cakra. It is a Sadyaḥ Prāīahara Marma (instantly fatal) in nature. It corresponds to deep vital structures in the navel region.
2.	Nād̂ī	Racanā Śārīra	Literally means tubular stalk or flute, the term refers to a duct, vein or artery in human body, specifically used for pulse or radial artery . It also signifies the fine energy channels through which movement and impulses are controlled. Hence, it is used for the nerve fibres within the human body.There are three main Nād̂īs namely Id̂ā, Piṅgalā and Suṣumnā. Suṣumnā is the major nerve bundle which passes through the spinal column while Id̂ā and Piṅgalā intertwine the spinal column.
3.	Nād̂ī Parīkṣā	Roga Nidāna	One of the Aṣṭavidha Parīkṣā, the term stands for pulse examination. It is unique amongst all systems of diagnosis in the world as it is not merely the counting of the pulse rate but is an art as well as science which helps to assess the Doṣika equilibrium in the body and thus in diagnosis and thereafter treatment of the individual. It is conducted early in the morning on empty stomach. Pulse is examined at the root of the thumb, one Aṅgula below Maīibandha Sandhī by examining the radial artery pulse. The index, middle and ring fingers are used. Vāta Doṣa is examined by tip of index finger, Pitta by tip of middle finger and Kapha by tip of ring finger. The pulse rhythm varies in accordance with the patient's bodily condition (hunger, thirst, sleep and stage of digestion); environmental conditions (exposure to sun, cold & breeze); and mental state (anger, sorrow, joy).
4.	Nād̂ī Svedana	Kāyacikitsā	Steam kettle sudation. A type of local thermal fomentation, wherein the herbs are boiled to prepare decoction over low flame in a pressure cooker or kettle. The steam thus produced is passed through a hose and directed towards the desired body part. It is effective in joint pains, muscle spasm, spondylitis & paralysis.
5.	Nānātmaja	Kāyacikitsā	A disease caused by single Doṣa which is predominant, i.e. either of Vāta, Pitta or Kapha. 'Anatamaja' pertains to the one which is not produced by self. Here, the prefix 'Nā' representing 'not' has been added to the term 'Anātmaja'; and literally the term means the disease which is produced from ones own self or a single Dosa only. Eighty types of Vāta, forty of Pitta & twenty types of Kapha Nānātmaja disorders have been described in classical texts.
6.	Nasya	Kāyacikitsā	One of the five major therapeutic procedures mentioned in Pañacakarma, 'Nasa' means nose and the term Nasya signifies nasal application of herbal medicines .The nose is the doorway to the Śira or the brain. It is a specific treatment for every disorder arising above the collarbone (Urdhvajatrugata) and can be given in healthy individuals as well. It consists of an oil massage of head, neck and shoulders, combined with fomentation of that area and thereafter, the medicines are administered through the nostrils in specific quantity. The therapy cleanses the nostrils and sinuses of accumulated mucous and toxins and strengthens the nervous system. Ayurveda recommends this treatment for strengthening the whole respiratory apparatus, eliminating sinus trouble and reducing congestion in the head and chest as well as tension in the neck. An excess of bodily humors accumulated in the sinus, throat, nose or head area are eliminated by means of the nearest possible opening, the nose. Nasya is of three types, purgative (Śodhana), nourishing (Bṛhaṁīa) and palliative (Śamana). For each ailment a substance that gives desirable result is selected. See
7.	Śirovirecana also.	Nidāna Roga Nidāna	Saṁskṛta term that refers to aetiology or the initiator of the disorder as well as diagnosis of the disease. It is a factor both in genesis as well as the knowledge of the disease.What seed is to the sprout, Nidāna is to the disease. It signifies all the aetiological factors whether endogenous, exogenous, immediate or distant.
8.	Nidāna Pañcaka	Roga Nidāna	Etiological pentads. The term signifies the five fold methodology for examination or the five steps of the Roga Parīkṣā which are the means of understanding the genesis of the disease.These are employed for proper diagnosis of the disorder. It includes Nidāna (aetiological factors), PĶrvarĶpa (porodromal signs), RĶpa (signs & Symptoms), Upaśaya (therapeutics tests) and Samprāpti (pathogenesis). Though employed collectively for proper diagnosis, they are significant individually also and are applicable in different states of the disease management.
9.	Nidrā	Saṁskṛta	term for sleep. When the mind is afflicted by 'Tama' at night, the Kapha Doṣa increases and natural sleep is inflicted. When organs of coginition and action, i.e. Manaḥ and Indriya are fatigued, these are withdrawn from their respective functions & become inactive; both mind and the body go to rest. As a result the individual's interaction with the surroundings comes to a halt. Regarded as one of the three leading pillars of healthy living (Upastambha), it is also a basic instinct and is an essential requirement for life and good health.
10.	Nija Roga	Roga Nidāna	Innate, internal or one's own. Refers to endogenous (systemic) disorders caused due to derangement of Dosha-dhatu equilibrium and other intrinsic factors of the body due to faulty diet and lifestyles.
11.	Nirāma	Roga Nidāna	The term signifies the one which is free from Āma. The Doṣa may be aggravated in such conditions but it is compartively easier to balance the vitiated Doṣa, as no pre-therapy of Dīpana - Pācana drugs is required. (Sāma with Āma).
12.	Niruha Basti	Kāyacikitsā	See Āsthāpana Basti.
13.	Niryāsa	Dravyaguṇa	Saṁskṛta term for exudates from the medicinal plants.
14.	Niyama	Niyama	The personal do's and donts. Literally the term means to restrain, regulate, control or check. 'Ni' refers to within and 'Yama' refers to self restraint. Second limb of Aṣṭāṅga Yoga, it signifies the art of self purification, i.e. right conduct towards oneself. It involves keeping one's mind free from anxiety, depression, low self-esteem, doubts, and negative mental states such as hatred, anger and pride. It also implies eliminating these negative qualities and re-establishing positive ones through constructive observances which include - Santoṣa (contentment), Śauca (purity), Svādhyāya (self-discipline), Tapas (austerity) and Īśvara Prāṇidhāna (devotion to god).
1.	Ojas	Śārīrakriyā	Bodily strength, ability or the vital power. It is the invisible source of life force or vigour that imparts energy to the individual. It is the superfine essence of bodily tissues (Dhātu), rightly called as life sap. Ojas is positive, nurturing energy that boosts the immune, nervous, endocrine and psychological systems in the individual. It is the outcome of proper digestion of nourishing foods in the body. Hence, a nourishing diet combined with excellent digestion is the key to building Ojas. It is of two types Para-Ojas & Apara-Ojas. Former is located in Hṛdaya (heart) and measures Aṣṭa Bindu (eight drops) in quantity whereas the other is distributed all over the body and measures Ardhāñjali (half of the folded hollow of the hand) quantity. It corresponds to the immune functions of the body. Physically, it is white in colour, with slightly yellow and red tinge and is of the nature of Kapha. It has ten specific pharmacodynamical properties - Madhura (sweet), Śīta (cold), Mṛdu (soft), Snigdha (unctuous), Bahal(abundant),Ślakṣṇa (smooth), Picchila (slimy), Guru (heavy), Manda (dull/not fast) & Prassana (clear).
2.	Ojokṣaya	Roga Nidāna	Literally means Depletion of Ojas. It is a condition which occurs due to the excessive loss and wasting of Ojas. It is manifested as loss of consciousness, wasting of muscles, wasting of bones, stupor, delirium, loss of memory and even death. Many scholars have correlated the condition with AIDS (Aquired Immuno deficiency Syndrome). See Ojas also.
3.	Ojomeha	Roga Nidāna	A Saṁskṛta term which literally means excretion of Ojas in the urine and refers to Madhumeha (diabetes mellitus) as the disease is also characterised by loss of vitality. See Madhumeha also.
1.	Pācakāgni	Śārīrakriyā	See Jaṭharāgni.
2.	Pacaka Pitta	Śārīrakriyā	One of the five sub-types of Pitta (fire) that digests food (Pacati). Situated in the region between the stomach and the intestines, it is the essence behind the digestive fire. It is responsible for all the steps of digestion, till the extraction of the Sāra or essence from food. It is the basis and support of the other forms of Pitta. When aggravated, it causes indigestion which results in hyperacidity and ulcers. If impaired, it causes poor absorption and low digestive fire. It can be compared to the digestive enzymes, hepatic bile or bile with pancreatic juice in particular.
3.	Pacana	Dravyaguṇa / Śalya Taṁtra	One of the pharmacodynamic actions of drug mentioned in Āyurvedika pharmacology. Literally the term denotes digestion or the drugs capable of digesting Āma toxins and undigested residues. The drugs increase the secretion of digestive juices and help directly in digestion of food but they do not enhance the gastric fire and therefore do not stimulate appetite. For example, Nāgakeśara (Mesua ferrea). The drugs having the action are also termed as “Pacanīya'. 2. In Śalya Taṁtra, it is the eighth measure for the treatment of wounds and stands for “ripening'. It refers to procedures which aid suppuration and help in dehydrating wounds.
4.	Padārtha	Maulika Siddhānta	Literally the term refers to the meaning of a word. But specifically the term stands for the “matter'. A Padārtha is an object of valid knowledge which can be thought of or perceived (Artha) and named (Pada). All things which exist and all objects of experience are hence Padārtha. Simple substances are eternal and independent (Kāraṇa Dravya). Compound substance is dependent and transitory. There are six Padārtha or categories in theist philosophy of Vaiśeṣika which are also accepted in Āyurveda. They are Dravya (substance), Guṇa (quality), Karma (activity), Sāmānya (generality or similarity amongst objects), Viśeṣa (difference or dissimilarity amongst objects) and Samavāya (inseparable inherence). In Āyurveda they are classified on basis of therapeutic importance as Sāmānya, Viśeṣa, Drayva, Guṇa, Karma and Samavāya.
5.	Pañcagavya	Kāyacikitsā	Five important products obtained from cow which includes milk (Dugdha), curd (Dadhi), clarified butter (Ghṛta), urine (Mūtra) and dung (Gomaya). These components may be used alone or in combination with other herbs for treatment of diseases. Their use is therapeutic as well as in auspicious rituals. Their properties are believed to strengthen our immune system. Formulations such as Pañcagavya Ghṛta and Kalyāṇaka Ghṛta have been specifically mentioned in psychiatric disorders like Unmāda & Apasmāra.
6.	Pañcakarma	Kāyacikitsā	Saṁskṛta term wherein “Pañca' stands for five and “Karma' stands for therapeutic measures; thereby the term collectively signifies a pentad of therapeutic procedures for bio-purification & rejuvenative therapies to detoxify the body and to revitalise the entire system. A collective expression for Saṁśodhana Cikitsa, it is a curative management plan for diseases. It may be employed before the start of treatment procedures for many disorders as the body needs to be cleansed of impurities and rejuvenated in health before it can be treated for complex health problems. Apart from it, Pañcakarma on its own is also a cure to many problems. The therapy involves five cleansing procedures namely: Vamana (emesis), Virecana (purgation), Āsthāpana Basti (non-oily cleansing enema), Anuvāsana Basti (nourishing & oleation enema) and Nasya (nasal therapies). These practices are extremely helpful in relieving chronic & deep seated diseases as well as beneficial for preserving and improving physical and mental health. Some scholars alsoincule Raktamokṣaṇa (therapeutic blood letting) in it.
7.	Pañcamahābhūta	Maulika Siddhānta	See Mahābhūta.
8.	Pañcāṅga	Dravyaguṇa	Pañca stands for five and Aṅga for parts, the term signifies five useful parts of plant, i.e. plant as a whole including the root, leaves, stem, fruits and flowers. The active principles of the plant are distributed in all these parts.
9.	Pañcavidha Kaṣāya Kalpanā	Bhaiṣajya Kalpanā	Literally the term means five fundamental methods for pharmaceutical preparations. These in decreasing order of potency include - Svarasa (expressed juice of plants/parts), Kalka (paste), Kvātha (decoction), Hima (cold infusion) & Phāṇṭa (hot infusion). These are the basic five ideas on which the branch of Bhaiṣajya Kalpanā is based. All the future developments in this branch were further proliferations of the Pañacavidha KaṣāyaKalpanā. As above formulations had a short shelf life, there was a need for developing secondary formulations. Drugs used for the preparations are grouped as Māhakaṣāya.
10.	Pāṇḍu	Roga Nidāna	The term is used to depict a colour arising due to combination of white & yellow, like the flower of Ketaki or the screw pine, (Pandanus tectorius). It is also used to signify the yellowish discoloration of skin due to deficiency of the blood as in anaemia & hyperbilirubinemia.
11.	Pārada	Rasaśāstra Saṁskṛta	Saṁskṛta term for the metal mercury. Literally it means the one that enables a person to achieve salvation by overcoming the wordly affairs. It is an important metal used in Āyurveda which forms the basis of Rasaśāstra. Though Mercury is a heavy metal and regarded unsafe for consumption in modern medicine, it is an important part of Indian system of medicine. The Rasa Yoga or mercurial organo- mineral formulations are regarded as better and fast acting in very small doses and are therefore widely prescribed. It is “processed' through a laborious and multi-layered sequence of cleansing with herbs and distillation which render it safe for consumption. Other synonyms of mercury include Rasa, Rasendra, Sūta and Miśraka.
12.	Parīkṣā	Maulika Siddhānta	Literally the term stands for “examination'. In Āyurveda, it refers to parameters of investigation and diagnosis. For this, three fold (Trividha), six (Ṣaḍvidha), eight (Aṣṭavidha) and tenfold (Daśavidha) methods of examination have been mentioned in Āyurveda. The three fold examination has been given utmost importance as it forms the basis of all other types. It includes: Darśana (inspection/see & observe), Sparśana (touch/palpation), and Praśna (inquire by asking questions) Parīkṣā. Caraka mentions Āptopadeśa (theoretical knowledge), Pratyakṣa (practical or Darśana Parīkṣā) & Anumāna (observation & inferences) as three specific methods for examination.
13.	Pariṇāma	Roga Nidāna	The third major cause of disease. It literally means the end product or transformation. It refers to the changes that take place in the external environment during the various periods of day and seasons of the year. The cyclic changes have corresponding effects on the humans, which can be countered by following seasonal and daily regimens as mentioned in ancient texts. If a person does not modify the lifestyle accordingly, then discordance will arise and lead to a diseased state. It can be more specifically defined as being out of harmony with the rhythms and cycles of nature.
14.	Pariṣeka	Kāyacikitsā	It means to sprinkle or to pour. It is a procedure in which medicated liquids like Taila, Ghṛta, milk or plain water etc are sprinkled or poured in form of Dhārā or continous stream over the affected body part or the whole body with the help of a cloth dipped in fluid or a vessel, preferably earthen, through a hole in its base. It relieves pain, stiffness and heaviness in the body. It is one of the types of external oleation or fomentation therapies and has been included in Vraṇa Cikitsa as well. Pizhichil therapy employed in Keralīya Pañcakarma is similar to it.
15.	Parpaṭī	Rasaśāstra	Literally the term signifies “a thin flake '. A medicinal preparation of mercury and sulphur ( Kajjali ) prepared by heating it alone or with other drugs over mild heat with a small amount of Ghṛta till it melts and thereafter pouring the melted liquid on a banana leaf which is placed over a fresh cowdung cake. It is then covered with another leaf and gently pressed with a pouch made of cow dung. Thereafter it is allowed to cool and flakes of medicine are taken out and powdered. Regarded as the best medicine for gastro-intestinal disorders especially for Grahaṇī (irritable bowel syndrome), it is administered in form of Kalpa, i.e. for a specific period of time in a specified dose and dietary regimens. Such preparations preserve their potency indefinitely.
16.	Paścāt Karma	Kāyacikitsā	It refers to the procedures/specific methodology to be followed after the main therapeutic procedure or the Pradhāna Karma has been accomplished.1.In Kāyacikitsa, it refers to the rehabilitative measures following the Pañcakarma therapy and includes the measures to be followed immediately after the therapy, i.e. the Saṁsarjana Krama (normalising diet) and Parihāra Viṣaya (following the specific do's & donts). 2. In Śalya Tamtra, all post-operative procedures are included under it.
17.	Pathya	Kāyacikitsā	Literally it means “that what is beneficial'. It refers to specific dietary as well as lifestyle regimes which are compatible for a person in health or for the one suffering from a specific disease. It signifies the diet and regimen, which does not impair the body's systems, is pleasing for the mind and needs to be advocated during the course of the disorder. It depends upon the nature of disease or diseased, season and the predominant Doṣa. Commonly mentioned as the do's of the disorder; it has been mentioned as eqivalent to Auṣadhī (medicine) as it plays a crucial role in management of the disorder. Because of its benefits to the person as a whole, it is also termed as Sātmya. See Pathya-Apathya also.
18.	Pathya-Apathya	Kāyacikitsā	A unique concept of Āyurveda which defines what diet is to taken; what life style is to be followed (Pathya) and what not to follow (Apathya). The concept has been given great emphasis in Āyurveda. Pathya in disease is worth a thousand medicines and no amount of medication can be beneficial to a patient who does not follow the Pathya prescribed for it, as it itself is a complete medicine. Following of Apathya ever in a healthy person is unwholesome and in the sick person it is highly harmful.
19.	Peyā	Kalpanā	Thin gruel of rice along with solid portion. It is prepared by boiling one part of coarsely ground rice with fourteen parts of water, till rice particles become soft. Peyā is light for digestive system, thus enhances digestive capacity and is the first meal eaten in Saṁsarjana Krama
20.	Phāṇṭa	Bhaiṣajya Kalpanā	It is the fifth and last Pañcavidha Kaṣāya Kalpanā, least potent of all and light for digestion. It is prepared by adding four parts of hot boiled water to one part of coarsely ground herb/s. Thereafter the drug is kept at room temperature for some time, churned well, filtered and supernatant is used. The shelf life of the drug is short and it should be consumed while it is still hot. Prescribed dose for intake is about ninety six milli litres.
21.	Piṇḍa Svedana	Kāyacikitsā	The term Piṇḍa signifies a round or oval pellet, mass or body; and Svedana signifies fomentation. It refers to fomentation procedure performed with a bolus or pouch made of over cooked rice or paste of medicated herbs or sand. It tones the muscles and improves the circulation. The treatment is helpful especially in case of musculo-skeletal disorders. It removes stiffness and provides nourishment to the body. If the bolus of sand is used for fomentation, it is termed as Bālukā (sand) Sveda.
22.	PiṣṭI	Rasaśāstra	Literally means fine processed powder. It is a pharmaceutical preparation, usually of minerals prepared by triturating the drug with specified liquids under sun or moonlight, if specified. These preparations preserve their potency indefinitely. They are regarded as the Anāgnikṛta Bhasma or calcined drugs prepared without thermal application.
23.	‘Pitta	Śārīrakriyā	One of the three bodily humours (Doṣa). The term is derived from the root “Tap' which means “to burn’ or “to agitate'. Pitta is the representative of the fire in the human body. It is the Āyurvedika principle of heat energy which governs all the chemical changes & metabolic transformations in the mind and body. Principally located in the middle part of the body between heart and umblicus, it is composed of Teja (fire) and Jala (water).In balance, it promotes understanding and intelligence. Otherwise it arouses anger, hatred and jealousy. It has five subtypes: Rañjaka, Sādhaka, Bhrājaka, Pācaka and Ālocaka. 2. Pitta (Mala of Rakta) is byproduct of Rakta Dhātu. It can be regarded as hepatic bile as the symptoms of Pitta Vṛddhi or its aggravation are similar to hyperbilirubinemia, e.g. yellow discolouration of skin, urine, feaces etc. It is related with blood as far as the location and physical properties are concerned. As a waste product it needs to be eliminated from the system as otherwise it may vitiate blood.
24.	Prākṛta	Śārīrakriyā	The one that is natural. It refers to the bodily constituents and processes that are physiological and not pathological.
25.	Prāṇa’’	Śārīrakriyā	Literally the term stands for the life energy which keeps the body alive and healthy. In Āyurveda the term collectively refers to fire (Agni), moon (Soma), wind (Vāyu), Satva, Raja, Tama (Triguṇa), five sense organs (Jñānendriya) and the empirical soul (Ātmā). These twelve components constitute the vital life forces.
26.	Prāṇa Vāyu	Śārīrakriyā	Vāyu is a Saṁskṛta term meaning “air' or “breath'. Prāṇa is the term for “vital energy' the one which makes life and all physical activities possible. The term collectively means the foremost or “primary air' or nervous force. One of the five subtypes of Vāta, it is located in the regions of head, nose, tongue and the chest. Prāṇa has mainly an inward movement. It serves to bring the external air, food and water inward; i.e. ingestion and inspiration. It moves downward through the throat to the chest. Breath is the external manifestation of Prāṇa. It governs inhalation and swallowing as well as sneezing, spitting and belching. It governs the intake of impressions through the five senses that reside mainly in the head.
27.	Prāṇayāma	Svasthavṛtta	A combination of the Saṁskṛta words Prāṇa meaning life energy and Āyāma meaning control or mastering. The term literally refers to the art of mastering the vital life force, i.e. the breath. It signifies the scientific breathing exercises which involve modulation and control of inhalation, exhalation and the retention of the vital energy. It helps in increasing the mental and physical endurance. It is the path to deeper relaxation and meditation and purifies the blood, vitalizes the internal organs and provides complete relaxation to the nervous system. It has been mentioned as the fourth principle of Aṣṭāṅga Yoga.
28.	Prabhāva	Maulika Siddhānta	The effect or prominent, peculiar, specific mode of action of an herb. It is the power of drug to manifest action in its unique way. According to Āyurveda, a drug produces effect in the body on the basis of its Rasa (taste), Guṇa (physio-chemical properties), Vīrya (potency) and Vipāka (drug metabolism) collectively or by the most dominant one out of these suppressing the weak. However, when Rasa, Guṇa, Vīrya, and Vipāka in a substance are found similar as in another substance, but in action the two substances differ, it is attributed to the “Prabhāva' of that drug. For example, Dantī (Baliospermum montanum) has the same Rasa, Vipāka, Vīrya & Guṇa as Citraka (Plumbago zeylanica). But Dantī produces Virecana (purgation) while Citraka does not. Therefore, the action of purgation found in Danti can be attributed to its Prabhāva.
29.	Pradhāna	Maulika Siddhānta	Saṁskṛta term derived from the root “Pra' meaning “before' as the prefix and the verbal root “dha' meaning “to place'. Thus the term signifies the one which is placed first, or is in a primal position. It is used as a prefix in many terms, for example, Pradhāna Kāraṇa (leading cause), Pradhāna Lakṣaṇa (cardinal sign), Pradhāna Karma (main action) etc.
30.	Pradhāna Karma	Kāyacikitsā	Means the main therapeutic procedure or action. It is preceeded by Pūrva Karma and follwed by PaścātKarma. 1. In Kāyacikitsa refers to Pañca Karma and signifies the five main bio-purificatory procedures, i.e.Vamana (therapeutic emesis), Virecana (therapeutic purgation), Anuvāsana (oleation enema), Niruha (non-oleation enema) and Nasya (nasal insufflation). 2. In Śalya Taṁtra, refers to the main operative procedure.
31.	Prajñā	Roga Nidāna	One of the three important causes of disease mentioned in Āyurveda. Prajñā signifies correct knowledge, wisdom or intellect and Aparādha means crime or 'going against'. Hence the term refers to improper use of intellect or acting against correct knowledge. More specifically, it refers to a volitional transgression of right conduct. It is improper physical, vocal, and mental activity which results due to loss of Dhī (discrimination), Dhṛti (conviction), and Smṛti (memory). It always leads to fallacious information, wrong conclusions and hazardous actions and hence disease. See Dhī, Dhṛti, Smṛti also.
32.	Prakopa	Roga Nidāna	Literally means aggravation or vitiation. Second KriyāKāla. The term refers to second stage of disease manifestation characterized by provocation or aggravation of Doṣa at their usual or specific sites only, not spreading further. The vitiated Doṣa increases quantitatively accompanied with qualitative decrease. As a result, they provoke and irritate the local tissues.The end stage results in subtle physical and mental pre-symptoms produced by the vitiated Doṣa, but no recognizable features of any specific disease. This is a fully reversible stage.
33.	Prakṛti	Śārīrakriyā	Literally means “nature' or natural form. “Pra' means beginning, commencement or source of origin; and “Kṛti' means to perform or to form. Collectively the terms means “natural form' or “original form' or original source. It refers to unique psychosomatic constitution of an individual. Prakṛti is determined by a unique combination of the Tridoṣa & Triguṇa. Both Śārīrika (physical) as well as Mānasika (mental) Prakṛti have been mentioned in Āyurveda. However Śārīrika Prakṛti has been given prime importance as far as diagnosis and treatment are concerned. Āyurveda considers that Prakṛti is formed at the time of inception of life on the basis of dominanat Doṣa and does not alter during the later phases.The predominant Doṣa can be any one of the three, two combined together or all the three in a balanced form, thus forming seven types of constitutions: Vāta, Pitta, Kapha, Vāta-Pitta,Vāta-Kapha, Pitta-Kapha and Sannipātaja. Āyurveda places emphasis on understanding the particular constitution of an individual as the basis for prescribing a healing regimen. With the unique constitution determined by the physician, recommendations for diet, lifestyle, and therapy can be made accordingly.
34.	Pramāṇa	Maulika Siddhānta	Refers to means of correct apprehension or valid knowledge. It signifies the means by which truth can be verified. Āyurveda accepts four such means of correct knowledge or proofs; viz.1) Pratyakṣa or direct perception via the senses and mind. 2) Anumāna or inferential knowledge from circumstantial evidences without making any direct perceptions 3) Yukti or analogical reasoning 4) Śabda or verbal testimony, i.e. words spoken by a knowledgeable persons or references from very reliable literature. Āyurveda accepts these as four means of knowledge in arriving at the truth of things
35.	Pramāṇa	Roga Nidāna	The term literally refers to amount, quantity or measurement. Specifically for Āyurvedika diagnosis, the term signifies the measures of general stature and physical proportionality of the patient. One of the factors mentioned in Daśāvidha Parīkṣā, it is important in assessing the strength and Āyu in an individual.
36.	Pramāṇa	Roga Nidāna	The term is derived from the root “Mih-Siñcane' which means watering. In humans the term specifically refers to the urinary disorders. With “Pra' as the prefix, the term signifies excessive urination or polyurea. In Āyurveda, the term Prameha holds twin meanings of “Prabhuta Mūtrata' or excessive urination and “Avil Mūtrata' or turbid urine. It is a generalised term for urinary disorders, genito-urinary and metabolic disorders and includes a wide variety of conditions like diabetes insipidus, glycosuria, albuminuria, chyluria and even diabetes mellitus that has been mentioned as Madhumeha in ancient classics.
37.	Pramāṇa	Roga Nidāna	The third Kriyākāla which marks the onset of spread of disease. The term signifies the third stage of disease manifestation where accumulating vitiated or aggravated Doṣa start migrating from their original sites to whole body systems via the Srotasa or body channels. Classical symptoms (Rūpa) of a specific disease are not expressed in this particular stage but symptoms of vitiated Doṣa are expressed. In addition, due to the spreading nature of this stage, the symptoms are also not localized and can appear and disappear in different areas of the body.
38.	Pramāṇa	Kaumāra	Kaumāra Bhṛtya Branch of Āyurveda dealing with obstetrics. One of the sixteen specialities of Āyurveda that have been developed on the basis of Aṣṭāṅga Āyurveda. It has been described as a part of Kaumāra Bhṛtya (paediatrics) in the Aṣṭāṅga Āyurveda but was segregated and developed independently later on.
39.	Pramāṇa	Maulika Siddhānta	Saṁskṛta term composed of two words “Prati' which stands for “in front' and “Akṣa' which means “eye'. The term refers to direct perception, i.e. knowledge brought about by unhindered contact of sense-organs with their objects. It is the most immediate realisation, not only definite and unerring, but has a sense of immediacy or directness. It is most important and is regarded as superior to the other Pramāṇa. It is indepedent of previous knowledge, or inference or any manner of projection or conjecture.
40.	Pramāṇa	Maulika Siddhānta	The element earth. One of the five eternal elements (Pañcamahābhūta), Pṛthvī is the universal organizing principle of stability that characterizes structure and bulk of the material. It is the element which contains specific weight and on which rest of the Mahābhūtas act. It has dominant characterstic feature of smell (Gandha). Since the element attributes to smell, nose is regarded as the sense organ of this element.
41.	Pūrvakarma	« Kāyacikitsā/Śalya Taṁtra Ṁ	Preliminary and pre-requisite essential produceres to be carried out before the main therapy. 1.In Kāyacikitsa, the term refers to pre-purification preparatory therapies for Pañacakarma without which it is difficult to achieve adequate results. Its objective is to prepare the body tissues for the cleansing and release of toxins.The main preparatory practices include Snehana (oleation) and Svedana (fomentation). The procedures help to clear the channels (Srotasa) of the toxic overload, and move the imbalanced bio-energies to their sites for elimination. Pacana has also been mentioned as one of the preparatory procedure in the ancient texts. 2. Śalya Taṁtra, It refers to all the pre-operative preparations.
42.	Pūrvarūpa	Roga Nidāna	Second aspect of the five fold aetiological process i.e. Nidāna Pañcaka. Literally meaning prior or antecedent form, it refers to early manifestations or premonitory symptoms of the disease which results from accumulation of the Doṣa at susceptible sites. It consists of symptoms that forebode a disease. It is recognized to be in two phases: general (Sāmānya) and specific (Viśeṣa). In the general phase, only future occurrence of some particular disease can be known but nothing more about underlying Doṣa disturbance; while in specific phase the Doṣa responsible for the ensuing disease become clear as well. Besides the identification of a specific disease, it is a valuable aid in determining the curability of the disease, the line of treatment and in the differential diagnosis of the disease.
43.	Puṭa	Rasaśāstra	An ancient heating arrangement or furnace meant for preparation of Bhasma or Satva. It may be constructed below or above ground level in some definite and specified measures according to the amount of heat to be supplied. Metal or mineral to be heated is kept in a crucible placed in the middle of the furnace, the source of the energy being cowdung cakes. Various Puṭa has been mentioned for preparation of a particular Bhasma, e.g. Gaja Puṭa for Lauha (iron) Bhasma, Mahā Puṭa for Abhraka (mica) Bhasma
1.	Rājasika	Śārīrakriya	Pertaining to qualities of Rajas. It is regarded as one of the mental constitution resulting due to predominance of Rajas.The people in whom these qualities predominate are egoistic, ambitious, aggressive, proud and competitive and have a tendency to control others. Such persons tend to be violent in their disposition (bodily conduct, speech or thought).People belonging to this group are further classified into six types.
2.	Rājayakṣmā	Roga Nidāna	Saṁskṛta term for tuberculosis. Regarded as the king of diseases in Āyurveda, it has been regarded so as the symptoms of the disease itself consist of group of disorders like Kāsa, Śvāsa etc and perhaps it was the leading cause of death in ancient times. According to Hindu mythology, Moon, the king among the satellites of the earth, was afflicted with this disease due to a curse of Brahma, the creator, and hence it was named the king's disease. Since the disease is characterised by loss of weight and other essential factors, it was also known as Kṣaya in ancient times.
3.	Rātricaryā	Svastha Vṛtta	Saṁskṛta term for regimen to be followed at night. It is the routine that has been mentioned in ancient classical texts to be followed during evening or night to avoid vitiation of Doṣa. It includes the dietary items that need to be taken and the sleep patterns to be followed.
4.	Raja	Prasūti Taṁtra	See Ārtava.
5.	Rajas	Śārīrakriyā	The term signifies one of the Triguṇa, the essential components or energies of mind. It is the most active component, the one which imparts motivation and initiative to the mind. It is the force or the energy of movement characterized by action, energy, passion and stimulation that leads to the life of sensual enjoyment, pleasure and pain, efforts and restlessness.The word is derived from the root followed.“Rañj' which means to colour, the term is frequently used for vapour, mist and clouded atomosphere..
6.	Rakta	Śārīrakriyā	One of the seven bodily components; second most important after Rasa, it is the bodily fluid, i.e. blood. As per Āyurvedika physiology, it is formed by the action of the Rañjaka Pitta on the subtle aspect of the chyle (Rasa), which results in red colour to the blood. Composed of Jala and Agni as the basic elements, its principle seats are liver and the spleen and function is preservation of life (Jīvanīyam). It nourishes the other bodily constituents, more specifically re-inforces the succeeding constituent i.e.Māṁsa. It vitalizes and maintains normal activities of life. It also endows on the body the natural glow of complexion.
7.	Raktamokṣaīa	ŚalyaTaṁtra	Therapeutic blood letting. Regarded as one of the five purificatory procedures (Pañcakarmma) by Suśruta, it is an invasive procedure which is used for management of diseases caused by vitiation of Rakta and Pitta.This is done either by puncturing the vessels by sharp instruments (venesection/ Śiravedha) or application of leeches (JalĶkā) or by suction with the help of horn etc. The therapy is used for treatment of skin disorders, abscesses, gout, allergies, liver and spleen enlargements. It is more useful for treatment of chronic disorders which do not respond to other treatments.
8.	Rañjaka Pitta	Śārīrakriyā	The term literally means the one that imparts colour. One of the five sub-types of Pitta, situated in the areas of liver and spleen, imparts pigment to subtle aspect of chyle (Rasa) and transforms it into blood (Rakta). It imparts colour to bile and stool also.
9.	Rasa Dravyaguīa	Dravyaguīa	The term has multiple meanings in Āyurveda including juice, taste and essence. In Āyurvedic pharmacology, it is regarded as one of the principle characterstics of the Dravya .i.e. the taste. It imparts the first direct and immediate action of the drug which is expressed when the drug comes in contact with the tongue, sense organ of taste .There are six types of tastes, commonly termed as ―aāarasa viz. Madhura (sweet), Amla (sour), Lavaīa (saline), Kaṭu (pungent),Tikta (bitter) and Kaṣāya (astringent). The existence of different types of tastes is attribuated to varying Pañacabhautika composition. Each Rasa has a specific pacifying or vitiating effect on the Doṣa and the Dravya is selected keeping in view the Rasa and the predominent Doṣa in the body of the patient.
10.	Rasa	Rasaśāstra	The term signifies the principal element, i.e. mercury, used in Āyurvedic pharmaceutics. The element has been named so because of its semi-fluid character and capacity to liquify all the other metals and imbibe them into it. It has miraculous curative powers. See Pārada also.
11.	Rasa	Śārīrakriyā	Derived from the root Ras' meaning to move', the term signifies the food-essence and the body sap. It is the end product of digestion of food. Regarded as the first and most important among the seven bodily constituents, it is the substantial aspect of the food that is properly digested. It nourishes not only the immediately next constituent, viz Rakta, but all the succeeding bodily constituents. It circulates throughout the body and provides a soothing effect on entire system (Prīīana). It is concerned with the conservation, transformation, and revitalization of energy. Apart from nourishing the body, it boosts the immunity and helps to keep the body and mind in best of health.
12.	Rasaśāstra	Maulika Siddhānta	The term literally means science of mercury'. It refers to branch of Āyurveda dealing with processing and therapeutic use of metals, minerals and allied products. It is the science of making metals and minerals assimilable to human body so that these can be utilised as medicines.The branch principally deals with pharmaceutical preparations of mercury which is the term for Rasa.
13.	Rasauṣadhi	Rasaśāstra	Medicaments or preparations containing metals or minerals as the main ingredient. Though all the formulations of metals and minerals are regarded as Rasauṣadhi, the term specifically refers to the formulations containing Rasa or mercury. Mercury is considered to be the king of all the therapeutically usable metals and minerals in Āyurveda and hence called as Rasendra.
14.	Rasāyana	Aṣṭāṅga Āyurveda	One of the eight clinical specialties of Āyurveda which includes the rejuvenative therapies which regenerate body and mind and prevents ageing.The term Rasa signifies the fundamental body fluid while Ayana means the way, i.e. movement or circulation. Hence, the term refers to transport of the nutritive essence thoughout the body, nourishing and maintaining cells and systems, encouraging the growth of new cells and expelling damaged cells and toxins. It includes therapeutic procedures, i.e use of certain drugs and measures which prevent or retard the process of ageing, impart longevity, immunity and resistance against diseases. It increases life span and memory. The therapy involves use of certain drugs of plant or mineral origin which act by improving the digestive power or raising the nutrirtional value of Rasa or cleansing or toning up of body channels i.e. Srotasa. In modern terms, the drugs and the therapy can be regarded as adaptogenic agents which act through nutraceutical dynamics.There are two methods of therapy in vogue: one involves confinement of the patient in a specially constructed cottage over a length of time (Kuṭiprāveśika). It is an intense type of treatment which isolates the patient from human contact as well as physical surroundings (including sun and fresh air). The other permits patient's exposure to sun and fresh air while allowing him to pursue normal avocations (Vātātapika). A third type has been described as Ācāra Rasāyana or following the right codes of conduct.
15.	Recaka	Dravyaguīa	Literally the term means expulsion. Derived from the verbal root Rec' meaning to empty or to purge. 1. It refers to the stage of exhalation in Prāīayāma (breath control). 2. As mentioned in Āyurvedika pharmacology, it is one of the pharmacodynamic actions of drugs mentioned in Āyurveda. It refers to the drugs which makes the feaces watery and expels it forcibly wheather formed or not. Thus these are the purging medicines which stimulate evacuation of bowels. For example, Trivrita (Operculina turpethum).
16.	Ṛtucaryā	Svastha Vṛtta	The term stands for seasonal conduct / regimen. Indian year has been divided into six seasons of two months each namely Śiśira, Vasanta, Grīṣma, Varṣā, Śarada and Hemanta. Each season has a characterstic impact on the human body. To negate the impacts injurious to health, a specific conduct needs to be followed which has been mentioned as Ṛtucaryā in the ancient classical texts. Similar to the daily routine, seasonal regimen is also a necessary part of hygiene and preventive medicine. The prescribed seasonal conduct for each season includes the diet and the drinks to be taken or avoided, residence, clothing, rest, exercise, prophylactic measures that are appropriate to climatic conditions. It is advised that one should gradually leave the regimen of ongoing season and adopt that of the coming season.
17.	Roga	Nidāna	Saṁskṛta term for disease. It is derived from the root Ruk' which stands for pain and it is defined as the condition which impairs quality of life and is characterised by presence of pain or discomfort in the body as well as mental affliction. See Gada also.
18.	Rukṣaīa	Kāyacikitsā	One of the six preparatory treatments (Upakrama), literally the term means the one which creates dryness. Regarded as one of the three depleting therapies (Laṅghana), the term signifies the dehydration therapy. It is useful for treatment of excess Pitta and Kapha.The drugs used for this therapy have characterstic properties like light, hot, sharp, rough, mobile and hardness. The therapy involves the intake of pungent (Kaṭu), bitter (Tikta) and astringent (Kaṣāya) substances. It is best suited for conditions where the channels of circulation are obstructed and there is an excessive dominance of the aggravated Doṣa for example spasticity of the thighs, gout and urinary disorders.
19.	RĶkṣa	Dravyaguīa	One of the twenty physico-pharmacological qualities of the drugs mentioned in Ayurvedic pharmacology, the term literally refers to dry, arid and non-greasy. It is principally composed of Pṛthvī, Agni and Vāyu. The property aggravates Vāta and pacifies Kapha. It generates dryness, hardness, and roughness over the body. Its main function is Śoṣaīa (to absorb), besides developing roughness, hardness and destroying strength and complexion. As for therapeutic benefits, the drugs having this property are Avṛṣya (non-aphrodisiac) and a Stambhan (cease secretions) and are thus useful in diseases of excessive secretion e.g. diarrhoea.
20.	RĶpa	Nidāna	Saṁskṛta term that literally means what can be visualised, i.e. a form, image, figure or appearance. Third aspect of the aetiological process of diagnosis (Nidāna Pañcaka), it denotes the cardinal signs and symptoms of the disorder. Regarded as the definite expression of the pre-monitory symptoms i.e. PĶrvarĶpa, its knowledge plays an important role in identifying the specific nature of disease.Without its proper knowledge, the physician can not effectively speculate the dianosis as well as the line of treatment of the disease. It has been mentioned as of two kinds: Sāmānya i.e. generalised symptoms or the total nature of disease and Viśeṣa, i.e. the specific individual symptoms as per Doṣa predominance on which alone the nature of disease rests.
1.	Sadharana Rasa	Rasaśāstra	A group of eight simple minerals used in Ayurveda viz. Kampillaka(Mallotus phillippinensis), Malla(white arsenic), Navasadara(ammonium chloride), Kaparda(cowrie), Agnijara(Ambergis), Girisindura(Red oxide of Mercury), Hingula(Cinnabar) and Mrddarasankha(Litharge).
2.	Śālākya	Aṣṭāṅga Āyurveda	The term Śālākya' has been derived from the root Śalākā which means a lancet or probe. It refers to the branch of Āyurveda which employs the usage of a probe for management of diseases. It is regarded as the branch which deals with management of diseases that inflict the organs above collar bone (Urdhvajatrugata Roga), i.e. eyes, ears, nose, throat and the oral cavity. Since all the organs are deep seated and a probe is required to visulise their internals, it has been named so. It is a multi-faceted branch which incorporates the modern specialties of ENT, opthalmology and oto-laryngology.
3.	Śalya	Āyurveda	The term literally means a foreign body or material which bothers the psyche or physical body. It is the branch of Aṣṭāṅga Āyurveda which deals with extraction various types of foreign bodies that have been producing disorders. Regarded as a significant branch of Āyurveda, it originated from the sage-physician Suśruta, who is also considered the father of plastic surgery. The branch was popular since ancient times as this could give fast relief as compared to the slow process of recovery from medicines or herbs. Caraka, the best-known physician of ancient medicine also recommended it in treatment of certain diseases, which required immediate attention like bleeding piles and Udara Roga. It incorporates the modern speciality of surgery.
4.	Śārīra	Śārīra Racanā	Derived from the root Śīrṣayate, meaning to be broken down, the term is used for human body, signifying the underlying catabolic processes and the ultimate mortal nature. Mentioned to be one of the constituents of Āyuḥ, it is the foundation for consiousness, an aggregate of five primary forms of matter and their modifications. It has been defined to be comprising of the three basic structures i.e. Doṣa, Dhātu and Mala.
5.	Śīta	Dravyaguīa	Saṁskṛta term signifying property of coldness of the matter. It is one of the twenty physico-pharmacological qualities of the drugs mentioned in Āyurvedika pharmacology. Antagonist to the Uṣīa Guīa (hotness), it is principally composed of Jala and is characterstic of Madhura, Tikta and Kaṣāya Rasa. It aggravates Kapha and Vāta while pacifies the Pitta. The drugs having this property are capable of curing MĶrcchā (syncope), Tṛṣīā (thirst) and Dāha (burning sensation) in the body. Its main function being Stambhan (cease secretions) and it increases the strength and immunity power as well.
6.	Śira	Śārīra Racanā	Saṁskṛta term for head or skull. The uppermost part of body, it is regarded as Uttamāṅga i.e. the supreme organ which controls functions of the whole body system.
7.	Śleṣaka Kapha	Śārīrakriyā	Derived from the root Śliṣ Āliṅgane' which means to be moist or sticky, it is one of the five subtypes of Kapha which lubricates. Located in the joints as the synovial fluid, it binds the joints together thus affording ease of movement by reducing the friction.
	Śleṣamā	Śārīrakriyā	See Kapha.
9.	Śodhana	Kāyacikitsā	Purification therapy. It is the detoxification through Pañacakarma. See Saṁśodhana also.
10.	Śodhana	Rasaśāstra	Means purification. In Āyurvedika pharmaceutics, the term refers to process of detoxification of minerals, metals and poisonous herbal drugs in order to remove the inherent impurities and the toxic effects. The process not only removes the impurities but also potentiates the properties and actions of the metals and minerals. It renders the metals and minerals suitable for the process of Māraīa.
11.	Śukra	Kriyā Śārīra	It is the last of the seven bodily constituents which is the generative fluid, derived from the Majjā. Although in Saṁskṛta the term refers to the male reproductive part or the semen, as a Dhātu it signifies the last bodily constituent which is responsible for production of progeny both in males as well as females. It contributes to strength, complexion and nourishment in both men and women. Suśruta is the first to accept the presence of Śukra in females.
12.	Sādhaka Pitta	Śārīrakriyā	The term is derived from the root Sādh' which means to acccomplish or to realize. One of the five sub-types of Pitta, it signifies the fire or body energy that determines the truth or reality. Located in heart, it functions through the nervous system & senses and governs intellect and intelligence. It thus empowers the mind and is responsible for intelligence, knowledge, memory, enthusiasm and consciousness.
13.	Samāna Vāyu	Śārīrakriyā	One of the five sub-types of Vāta, it is regarded as the balancing or equalizing air (Sama-ana). It is nervous force behind the digestive system. Located between the stomach and the intestines, it governs digestion of food materials, separation of waste products and regulation of composition of body fluids as well as body temperature.
14.	Saṁsarjana Krama	Kāyacikitsā	Post- Pañcakarma regimen or the Paścāt Karma of Pañcakarma therapy. After the removal of Doṣas and internal cleansing, the digestive capacity of the individual becomes low and has to be restored. This is achieved through properly planned and gradual changes in diet and lifestyle called as Saṁsarjana Krama. It involves special post-therapy dietetic regimen which is designed to restore the digestive fire and absorptive capacity of the person, thus restoring him to a normal state of healths and involves intake of light diet initially and gradually proceeding towards the normal balanced diet.
15.	Saṁśamana	Kāyacikitsā	Pacification therapy, also known as Śamana.. One of the three principle types of treatments mentioned in Āyurveda, it signifies the treatment therapies which are intended to pacify the vitiated Doṣa at their sites of aggravation without cleansing through drugs, diet and conduct. Thus, the calming or pacifying therapies combine medications and diet with recommendations concerning lifestyles. Apart from use of drugs and diet which are digestive, appetite promoting, the conduct is also instrumental in pacification of Doṣa which can be physical, verbal as well as mental.
16.	Saṁśodhana	Kāyacikitsā	One of the three principal types of treatments mentioned in Āyurveda, it signifies the cleansing therapy which involves elimination of waste products including the vitiated Doṣa from the system.The therapy is administered through five therapeutic procedures of Pañacakarma namely Vamana (emesis), Virecana (purgation), Anuvāsana (unctuous enema), Āsthāpana (non-unctuous/ decoction enema) and Śirovirecana (nasal insufflation) and can thus also be defined as Internal purification throughPañacakarma. It is recommended as beneficial prior to all methods of treatment specially the rejuvenation (Rasāyana). The therapy is aimed at radical removal of the disease factors and complete restoration of health. It detoxifies the body and mind.
17.	Saiṁdhava	Rasaśāstra	Saṁskṛta term for Rock salt. It is named after the Indus region where it is found. It is extensively used in Āyurveda both as a drug and as an adjunct to the drug. Regarded as the best among all the salts used in Āyurveda, it is the only one which is cold in potency (ŚītaVīrya). It is an appetiser, improves the digestive power and is beneficial for the eyes. It acts on all the three Doṣa and is capable of entering even the minutest parts of the body since it is SĶkṣma.
18.	Sañcaya	Roga Nidāna	First Kriyākāla marked by the stage of accumulation of vitiated Doṣa. In this stage the particular dosha remains at its natural site but increases in quantitiy and deteriorates in quality. Signs and symptoms of these are seen and the patient desires for the activities or measures that are opposite to the causative factors. It can be natural (as per the seasons) as well as pathological (due to unhealthy diet and lifestyle regimen).
19.	Sara	Dravyaguīa	Literally meaning mobile, it is one of the twenty physico-pharmacological qualities of the drugs mentioned in Āyurvedika pharmacology. Regarded as the characterstic of Jala, it is the opposite of Sthira and aggravates the Kapha. Its main function is to provoke Doṣa into action. It is responsible for breaking the bond and release Mala (excretory product) from the body. It is useful in Śodhana Cikitsā (evacuation therapy).
20.	Sira	Śārīra Racanā	The term literally means tubular vessels through which the fluid flows. It signifies the fine capillaries, arteries, veins or ducts. More specifically, it refers to the blood vessels specially the veins. Primarily forty on basis of Doṣa and seven hundred in total, these originate from the region of umblicus (Nābhi) and spread out over the entire body.These vessels carry Vāta, Pitta, Kapha and Rakta in the body and thus nourish and support the body. These are also used as pathways for blood letting in ancient times (Sirāvedhana), which was regarded as a curative measure.
21.	Smṛti	Śārīrakriyā/ Kāya cikitsā	Refers to power of recollection or the memory of an individual.
22.	Snāyu	Śārīra Racanā	Translated as ligament, the term signifies the tendinous portions of the muscle fibres which prevade the muscle both within and outside. About nine hundred ligaments have been mentioned in ancient classics. Regarded as important structures of body in Āyurveda, injury to it has been mentioned to cause much more serious disturbances in the functioning of organs of action than injury to bone (Asthi), blood vessels (Sira), muscles (Māṁsa) and joints (Saṁdhi) including paralysis, loss of limbs and even death.
23.	Sneha	Padārtha Vijñāna	Saṁskṛta term signifying love and affection, the term specifically refers to the unctuous substances used in Āyurveda for Snehana (oleation therapy). The unctuous substances can be of vegetable origin i.e. Taila or of animal origin i.e. Ghṛta, Vasā and Majjā. Of these four types, Ghṛta is considered the best.
24.	Snehana	Kāyacikitsā	Saṁskṛta term signifying the oleation therapy. It is one of the six preparatory treatments (Upakrama), which is the principal nourishing therapy. It also forms the component of the pre-purification therapy (PĶrvakarma) of thePañacakarma. It is a method of lubricating the system with unctuous substances externally as well as internally. On the basis of route of lubrication, it has been further categorised into Bāhya Snehana (external oleation) and Ābhyāntara Snehana (internal oleation). While external oleation involves oil massages and oil bath (Abhyaṅga), internal oleation involves internal administration of medicated oils and Ghṛta. The method renders the system smooth, liquifies the vitiated Doṣa to make them easily extractable. The therapeutic effects of the therapy include good lusture of skin, good digestion, and feeling of lightness in the body, sensory acuity and mental alertness.
25.	Snigdha	Dravyaguīa	One of the twenty physio-pharmacological qualities of the drugs mentioned in Āyurvedika pharmacology, the term literally refers to viscid, unctuous, smooth and adhesive. It is principally composed of Pṛthvī and Jala. The property aggravates Kapha while pacifying Vāta. It generates unctousness, softness and moistens removing the dryness, hardness, and roughness over the body. Its main function is to strenthen, soften and promote complexion. As for therapeutic benefits, the drugs having this property are Vṛṣya (aphrodisiac) and Bṛhaṁīa (nourishing/bulk promoting).
26.	Srotasa	Kriyā Śārīra	The term refers to ducts or canal like structures or channels of circulation or hollow tracts within the body which comprise of the empty space and have openings through which they spread the nutrients to all parts of body for nourishment and growth or transport waste products of body metabolism. These are the channels of circulation that constitute a network of open spaces within the body. Health of the system is maintained by proper functioning of these channels. Srotasa also transport Doṣa and may be vitiated by their vitiation. Disease results if the circulation of these channels is arrested or impeded. In case of any morbidity, Saṁśodhana therapy is employed i.e. purifications of body channels.
27.	Sthira	Dravyaguīa	Literally meaning firm and unmovable, it is one of the twenty physico-pharmacological qualities of the drugs mentioned in Āyurvedika pharmacology. Regarded as the characterstic of Pṛthvī, it aggravates Kapha and suppresses the Vāta in the body. It stabilizes the physiological structures and functions. The property is responsible for obstruction of channels (Srotasa Avarodha) also.
28.	SthĶla	Dravyaguīa	One of the twenty physico-pharmacological qualities of the drugs mentioned in Āyurvedika pharmacology, it refers to bulkiness. Characterstic of Pṛthvī, it aggravates the Kapha. Its function is to promote bulkiness, strengthen the joints, promote complexion, and strength. The drugs having this property are difficult to digest.
29.	SĶkṣma	Dravyaguīa	One of the twenty physio-pharmacological qualities of the drugs mentioned in Āyurvedika pharmacology, it refers to the minuteness or fineness. Characterstic of Vāyu, Teja and Ākāśa, it aggravates the Vāta. Its function is to pierce (Vivaraīa), as a result it enters even into the minutest channels of the body. The drugs having this property are easily digestible.
30.	Svastha	Svasthavṛtta	Saṁskṛta term which signifies a healthy human body. It is a state of balanced co-ordination amongst Ātmā, Indriya, and Manah.
31.	Sirodhara	Kāyacikitsā	A special form of oil therapy, characterized by pouring medicated oil/ghrta/buttermilkof as a steady stream over the forehead. It is effective in alleviating vata related disorders and mental disorders due to stress and tension. Sirodhara is good for improving memory. Other effects of shirodhara are sound sleep and a soothing effect on mind and body. The medicinal herbs used in the preparation of the dhara fluid, determine the effectiveness of the therapy.
1.	Takra	Dravyaguīa	Means buttermilk. It is one of the pharmaceutical preparations prepared by churning curd mixed with water and removing butter from it. It is Madhura, Amla & Kaṣāya in Rasa and appetizing, light on digestion and Grāhī', i.e. facilitates digestion and intestinal absorption of digestive juices. It is widely prescribed in treatment of Grahaīī (irritable bowel syndrome) & non-infective dirrahoea.
2.	Tamakaśvāsa	Kāyacikitsā	Fifth type of Śvāsa Roga (respiratory disorders) characterized by difficulty in breathing which occurs in paroxyms and is aggravated by mental and enviromental factors.When accompanied with fever, it is called Pratamaka Śvāsa and with Pitta predominance, it is called Saṁtamaka Śvāsa. It can be co-related with bronchial asthma and chronic obstructive pulmonary disorders (COPD) on the basis of signs and symptoms present. It is a Yāpya Roga; i.e. palliative disease. See Yāpya Roga also.
3.	Tamas	Maulika Siddhānta	The word is derived from the root Tam' and represents darkness, inertia and heaviness. It is broadly used to signify Ajñāna (lack of knowledge).
4.	Tamo Guīa	Kāyacikitsā	One of three qualities pertaining to the psyche. It has the basic qualities of Guruta' or heaviness and Āvarīaka' or the one which conceals and repersents mental darkness, delusion, lack of knowledge or ignorance (Ajñāna). Due to heaviness, it suppresses and controls Rajas and Satva. It is associated with inertia or Jad̂atā and is opposite to Rajas.
5.	Tanmātrā	Maulika Siddhānta	Precursor of the SthĶla MahābhĶta or the five essential elements.These are the SĶkṣma MahābhĶta which represent the minutest undivided particle of matter and confer the specific physico-chemical properties to the Aīu or the atoms which in turn combine to form the molecules of all the life forms. They are the subtle elements formed by the permutation and combination of three attributes of Prakṛti - Satva, Rajas and Tamas. They associate in definite proportions to give rise to the five basic elements or the MahābhĶta owing to an inherent tendency to associate. There are fiveTanmātrās namely Pṛthvī, Jala, Tejas, Vāyu and Akāśa.
6.	Tāpa Sveda	Kāyacikitsā	A type of dry thermal sudation where heat is given to the affected part by means of heated cloth, sand, bricks, plates or rubbing the palms together, specially in case of children and over the eyes.
7.	Tarpaka Kapha	Śārīrakriyā	One of the five subtypes of Kapha. It is located in head and nourishes supports and soothes the Mastiṣka or the brain and Indriya or the sensory organs by the virtue of its Snehana qualities. It can be co-related with the cerebro-spinal fluid which also performs similar functions.
8.	Teja	Siddhānta	Means the one that is illuminiscent, brilliant and sparkling. It is one of the five procreating elements and represents Pitta in the form of fire.
9.	Tīkṣīa	Dravyaguīa	Literally stands for sharp and irritant. One of twenty pharmacodynamical properties of Dravya characterized by its purificatory properties and rapid action. It makes the body light, does not allow the structural elements (Dhātu) to proliferate and may produce burning sensation, inflammation and oozing of fluids. It is derived from Agni MahābhĶta; e.g. Bhallataka (marking nut). It is opposite to Manda.
10.	Tīkṣīāgni	Śārīrakriyā / Kāya Cikitsa	A type of vitiated Jaṭharāgni or the digestive fire which is sharp, aggravated or excited. In this state it is under the influence of vitiated Pitta and easily digests heavy meals in a short time producing a voracious appetite. If the food is not supplied in time, it may consume the body reserves. Such a Pitta produces parched throat, dry palate and burning sensation in the body.
11.	Tridoṣa	Dravyaguīa	Refers to bitter taste. One of the six Rasas, it is derived from the Vāyu and Ākāśa MahābhĶta. It is Rukṣa (dry), Śīta (cold) and Laghu (light) and pacifies the Pitta and Kapha Doṣa. It is appetizing, wormifuge, quenches thirst and digests Āma. Excess consumption causes destruction of structural constituents which are rich in water and fat contents like Medā & Vasā (adipose tissue), Majjā (marrow) & Lasikā (lymph).
12.	Tridoṣa	Śārīrakriyā	Vāta, Pitta & Kapha. The three (Tri) bodily humours (Doṣa) on which the ideology of Āyurveda is based. These form the fundamental principles of Āyurvedika physiology on which the concept of health has been conceived. In a healthy body and state of equilibrium they nourish and support all the activities of the body and are termed as Dhātu'. They are suceptible to imbalance and vitiation of self and other structures and production of diseases due to unhealthy diet & regimens and are then termed as Doṣa'. In the state of equilibrium these three fundamental factors maintain the integrity of the human body
13.	Triguīa	Śārīrakriyā	The three mental humours or psychic components. These are the Satva, Rajas & Tamas. In state of equilibrium they together maintain proper mental acquity. Especially of these, Satva is considered as a Guīa more than a Doṣa, responsible for knowledge, mental peace and clarity. Rajas & Tamas are suceptible to imbalance and lead emergence of desire, infatuation, anger, greed, arrogance, fear and lack of knowledge.
14.	Tṛṣīā	Kāyacikitsā	Literally, it stands for thirst. Excessive and unquenchable thirst has been described as a disease under Pitta Nānātmaja diseases.
1.	Udāna Vāyu	Śārīrakriyā	One of the subtypes of Vāta Doṣa. Literally the word means to breathe upwards. It is located in the Kaīṭha i.e. chest & neck and governs Bala (strength), Varīa (complexion), Smṛti (memory) and especially Bhāṣaīa (verbal speech).
2.	Udaka Vaha	Śārīrakriyā	One of the types of Srotas or channels of transportation. Literally Udaka means Jala or water and here it represents the channels which transport liquid substances, specially the lymph. They are two in number, arising from Tālu (palate) and Kloma (Laryngo -trachea). Their vitiation causes drying of lips and tongue, a parched throat and unquenchable thirst. Damage to them may cause instant death. See Tṛṣīā also.
3.	Udvartana	Kāyacikitsā	A type of dry massage conducted like an Abhyaṅga but with a dry medium, i.e. powders or pastes of herbs instead of oil. It reduces the Kapha and Medā and cleanses the skin and makes it soft. Dry massages help in increasing the surface circulation and contouring the body.
4.	Upadhātu	Ŧ Kriyāśārīra/ Rasaśāstra ŧ	Subsidiary or secondary structural units derived as the by-products of the Prasāda (pure form) of the Dhātu. Their main function is to support the body. They do not undergo transformation or nourish the body as their precursors (Dhātu). These are seven viz. Stanya & Ārtava (derived from Rasa Dhātu); Kaīāarā & Sira (Rakta); six dermal layers & Vasā (Māṁsa); Snāyu (Medā). 2. In Rasaśāstra, it refers to subsidiary minerals. See Annex- 2
5.	Upanāha Sveda	Kāyacikitsā	A type of fomentation where heat application is done through poultice or pastes and plasters. Dry or wet medication may be used as per the requiremint.
6.	Uparasa	Rasaśāstra	The seven subsidiary minor minerals viz. Gandhaka (sulphur), Gairika (red ochre), Kāsīsa (iron sulphate), Sphatika (alum), Haritāla (orpiment), Manaḥśilā (realgar), Añjana (galena) & Kaṁkuṣṭha (exudate of Garcinia morella). See Annex- 2
7.	Upaśaya	Kāyacikitsā	Literally it means the one which is wholesome eventually'. In Āyurveda, it stands for therapeutic test and is one of the five diagnostic tools of Nidāna Pañcaka employed for differential diagnosis between GĶd̂haliṅga Vyādhi' or diseases whose signs and symptoms closely resemble. Diffential diagnosis is made on basis of the beneficial effect of diet, daily regimen and medication, which may be antagonistic or synergistic (anti-cause, anti-disease or anti-cause & disease), in a diseased or which may appear as acting against but is not in real (Viparītārthakārī or contrary in effect). It is righty termed as Sātmya' or the one which is suitable for the body, on basis of the beneficial effects derived. Eighteen types of Upaśaya' have been described in Āyurveda.
8.	Upastambha	Kāyacikitsā	Literally the term means the sub pillars'. Like the pillars (Tridoṣa) support the main structure or the body, the sub pillars act in conjuction with them in maintaing the intergrity of the body These are three in Āyurvedic philosophy-the Āhāra, Svpana or Nidra & Brahmacarya; meaning thereby the food consumed, the sleep and self control with intelligent handling of sexual energy respectively. Ahara is placed foremost as we are what we eat and food is a must for the survival of this body. The bodily and spiritual growth of a person is determined entirely on this one factor. Second comes the Nidra.When the Mana and Indriyas are fatigued, the sleep is induced naturally to replenish the energy and rejuvenate the body. Hence it also forms an important pillar of support to the body. Last is the Brahmacarya which more than abstainence here denotes control of self and senses. Collectively these three factors act like sub-pillars which maintain the integrity of the human body and are beneficial for spiritual growth of an individual.
9.	Upayoga Saṁsthā	Kāyacikitsā	The correct technique to practice or implement instructions. These have been described in context of Āhāravidhi Viśeṣāyatana' or practical guidelines for consuming a wholesome diet.
10.	Uṣīa	Dravyaguīa	Literally means hot or warm. One of the twenty pharmaco- dynamical properties of Dravya. It is derived from the Agni MahābhĶta which increases the bodily heat and causes Svedana. It has stimulant action on digestive system and increases appetite and facilitates digestion of Āma; for e.g. Citraka. Physically it can felt by sense of touch i.e. skin.
11.	Utsādana	ŚalyaTaṁtra	Thirty fifth of the sixty methods to treat a Vraīa. It refers to application of ointments which stimulate growth of tissue and elevation of surface in a dry wound with hollowed edges and less amount of connective tissue.
12.	Uttamāṅga	āṅga Śālākya / ŚalyaTaṁtra	Uttama' refers to the best and 'Aṅga' refers to part. In Āyurveda it refers to the head which is the seat of Mana and the other Indriyas and is hence the best amongst all other body parts.
13.	Uttara Basti	Kāyacikitsā	One of the types of Basti where therapeutic enema of medicated liquids is given into urethera in males or urethera or vagina in females. The word Uttara' depicts two meanings - the superior' the other the one that follows'. Therefore some consider it as the Basti which is given via the superior orifice and others the Basti which is given following Āsthāpana & Anuvāsana Basti.
1.	Vaidya	Kāyacikitsā	The Saṁskṛta term for a physician. In Āyurveda, a qualified physician is the one who has adequate theoretical knowledge, practical experience and skill and purity of body, mind and speech. Six qualities of a good Vaidya have been described as Vidyā (clarity of knowledge), Vitarka (a rational & critical approach); Vijñāna (wide knowledge); Smṛti (a good memory); Tatpartā (devotion to profession); and Kriyā (constantly improving oneself practically). Such a physician has been called as Prāīābhisara or the one who brings life back in a dying man.
2.	Vamana	Kāyacikitsā	It is therapeutic emesis or vomiting induced in a person for a bio- purification or treatment of a disoder. The first in the series of Pañcakarma, it may be performed in succession with other procedures or alone. Vamana Karma acts upto the level of Amasaya, i.e.seat of Kapha Doṣa (stomach & first part of small intestine) and eliminates the accumulating Doṣa. It has been described as the best treatment for vitiated Kapha. An adequate Vamana is Pittānta i.e. the one that ends with billious vomiting. The agent applied to induce the procedure is called as Vamaka Dravya', of which Madanaphala (Randia spinosa) is the best.
3.	Vāmana	Kāyacikitsā	Vāmana was of the reincarnations of the hindu god, Viṣīu. The term stands for a dwarf. It is one of the Vāta Nānātmaja Vikāra (a disorder arising from Vāta Doṣa alone). When vitiated, Vāta may lead to either gigantism or a stunted growth. Vāta governs all the nervous functions and when vitiated, the condition may result due to endocrinal imbalance at the level of pitutary or the hypothalamus.
4.	Vājīkaraīa	Kāyacikitsā	Eighth branch of Aṣṭāṅga Āyurveda which deals with semenology and the study of aphrodisiacs. The basic aim of this branch is the production of good quality Śukra or semen which inturn will produce a better progeny. It deals with treatment of Alpa (oligospermia), Duṣṭa (vitiated by Dosa) Kṣīīa (weak sperms) and Śuṣka (dried semen or aspermia) Vīrya (semen) and the methods and medication for its Puṣṭi (nourishment), Śodhana (purification),Vṛddhī (qualitative & quantitative increase)and Utpatti (origin).
5.	Varti	ŚalyaTaṁtra	A suppository. Medicinal drugs made in form of a finger for introduction at specific sites for local action, like rectum, vagina and eyes etc.
6.	Vasti	Kāyacikitsā	See Basti.
7.	Vāta	Kāyacikitsā	One of the three bodily humours present in human body according to ayurvedic principles. The paramount functional component of the human body arising from the Ākāśa and Vāyu MahābhĶta and is predominantly Rājasika. The term is derived from the root Vā Gati Gandhanyo' which means movement or to induce, infuse, to make down and to become aware of or to enlighten and effort. Enthusiasm, inspiration and expiration, voluntary actions like talking and walking, circulation of Rakta and the nutrients throughout the body and elimination of wastes from the body are the natural functions of Vāta. Among the three Doṣa, Vāta is the most powerful and it controls the functioning of both Pitta and Kapha.
8.	Vāta Vyādhi	Kāyacikitsā	Eighty diseases caused by vitiation Vāta Doṣa alone. Also termed as the Vāta -Nānātmaja Vikāra. Most disorders arise as a result of imbalance between the three Doṣa but in these disorders, only Vāta Doṣa is vitiated. For e.g. Urustambha, Bādhirya, Nakhabheda, Vipādikā etc.
9.	Vāyu	Kāyacikitsā	See Vāta
10.	Veda	Kāyacikitsā	The term stands for acquisition of knowledge or science. Āyurveda (Āyuḥ + Veda) is the comprehensive knowledge of the science of longevity and is derived from Atharvaveda, the fourth Veda. See Āyuḥ also.
11.	Vidāhī	Dravyaguīa	Stands for the one which is heating, burning, acidic and causes inflammation. One of the pharmacodynamical properties of Dravya. Such substances cause heartburn and acidity with poor digestion.
12.	Vīrya	Dravyaguīa	Refers to potency. It is the power or capacity of a drug to produce an effect on the basis of Dravya as a whole or some of its pharmacodynamical property. It may be regarded that by the virtue of its active principle, a substance produces an effect and this capacity of an active principle is its Vīrya'. Two, eight & fifteen types of Vīrya have been described by various scholars, though two types i.e. Uṣīa (hot) and Śita (cold) are common.
13.	Vikāsī	Dravyaguīa	One of the pharmacodynamical properties of Dravya by the virtue of which it sucks away and takes out the vitality or the strength from the Dhātu (body structures) and loosens the joints; causing depression and slackness; e.g. Kramuka (Areca catechu) & Kodrava (Paspalum scrobiculatum)
14.	Vikṛti	Kāyacikitsā/ Maulika Siddhānta	Means a state of disequilibrium, imbalance or deficiency or an excess from a normal crange. It is just the opposite of Prakṛti. Disequilibrium of Dhātu is abnormality or Vikāra and the process by which this state develops is Vikṛti. In Maulika Siddhānta, it refers to the sixteen products which arise from Avyakta and Mahāna. See Prakṛti also.
15.	Vikṛti Viṣama Samavāya	Kāyacikitsā	An abnormal or irregular combination arising due to combination of particles, molecules which are mutually not alike. The net result of such combinations is variations and emergence of new properties which are not similar to the combining molecules. For example, the toxic effect of honey and Ghṛta when combined in equal quantity, where as in other ratios they have a synergistic action.
16.	Vilepi	Bhaiṣajya Kalpanā	Thick gruel of rice. One of the Pathya Kalpanās prepared by cooking coarsely ground rice with four parts of water till rice grains turn soft. Consistency of Vilepi is thick and it should have less water and more “Siktha' or rice particles
17.	Vimlāpana	ŚalyaTaṁtra	A method to dissolve the inflammatory lesions. Sixth of the sixty measures for treatment of a Vraṇa (wound). Literally it means application of gentle pressure by finger, thumb or bamboo stick on an inflammed swelling which is hard and mildly tender.
18.	Vipāka	Dravyaguṇa	'Vi' stands for specific and 'Paka' stands for digestion. The term literally stands for metabolism and in Āyurveda, denotes the action of ingested material at the end of the three stages of digestive process and assimilation. Digestion is bio-transformation of substances in respect of form as well as Rasa; and Vipāka is that type of digestion which may be taken as transformation of ingested material into a different substance with different Rasa. Three and two types of Vipāka are propounded on basis of 'Rasa Paka' (transformation in Rasas) & Bhūtāgnipāka (transformation in properties of Bhūtā) as Madhura (sweet), Amla (sour), Kaṭu (bitter) Vipākas and Guru (heavy) and Laghu (light) Vipāka.
19.	Virecana	Kāyacikitsā	Second of the five Pañcakarma procedures. It is the therapy to pacify the Pitta
20.	Viṣa	Dravyaguṇa	Literally the term means a poisonous substance. Any substance in food or enviroment which is capable of depleting Ojas or the vital strength of the body is called a Viṣa as such a Dravya has pharmacodynamical properties which are exactly antagonistic to those of Ojas. These are Laghu (light), Rukṣa (dry/ non-unctuous), Āśu (fast acting), Viśada (clear) Vyavāyi (quickly absorbed), Tīkṣṇa (sharp/irritant), Vikāsī (causing depression & slackness), Sūkṣma (penetrating/fine), Uṣṇa (hot), & Avyakta Rasa (the one which does not have a specific Rasa). Others include Chedana (desaturating/cleansing), Madakārī (intoxicating), Āgneya (hot & burning), Jīvitahara (fatal) and Yogavāhī (potentiating/ synergistic). See Ojas also.
21.	Viśada	Dravyaguṇa	One of the twenty pharmacological properties representing 'clarity'. It has been described as the property which removes sliminess of the Dravya and makes it clear. It arises from Pṛthvī, Vāyu, Teja and Ākāśa Mahābhūta.
22.	Viṣamāgni	Kāyacikitsā / Kriyāśārīra	An imbalanced state of Jaṭharāgni arising due to vitiated Vāta. Viṣama stands for irregular and in this state the Agni is irregular and fitful so that sometimes the digestion is proper and the other, food remains undigested and produces distension of abdomen, spasm, constipation or loose stools.
23.	Visra	Dravyaguṇa	The word depicts the smell of raw meat and it is one of the natural properties of Pitta Doṣa.
24.	Visrāvaṇa	ŚalyaTaṁtra	The term literally means 'to allow to flow'. The ninth of the sixty procedures propounded for treating a Vraṇa (wound), it stands for blood letting. Prescribed in an inflammed and oedematous wound (Śothayukta Vraṇa). It is carried out through multiple punctures, application of leeches and venesection etc
25.	Vṛṁhaṇa	Kāyacikitsā	Means 'to nourish' or to increase the mass. It is one of the six basic therapeutic measures and arises due to 'Guruta' or the virtue of heaviness in Dravya. The things which are heavy on digestion, oily (Snigdha), sweet ((Madhura) or cold (Śīta) in temprament have high calorific value and are thus anabolic and therefore increase the bulk of tissue. This type of treatment has been advocated in a Kṛśa (cachexic). Anuvāsana Basti has a similar effect.
26.	Vṛṁhaṇa	Kāyacikitsā	Represents the one that nourishes. The drugs, dietary regimen and lifestyles that are nourishing and promote virility are Vṛṣya i.e. beneficial for Vājīkaraṇa. For e.g. Konch seeds (Mucuna prurita)
27.	Vṛṁhaṇa	Kāyacikitsā	Stands for 'diseased state'. It has been defined as a state in which both the body and mind are subjected to pain and misery or a state which proves to be a source of torment or pain to the person. It has been described using various synonymns like Āmaya (arising from Āma), Gada (arising from multiple causes), Ātaṁka ( tormenter), Yakṣmā (syndrome or a symptom complex e.g. Rājayakṣmā)), Jvara (raises the body temperature and torments the psyche),Vikāra (Vikṛti or a state of functional imbalance), Roga (the one producing Ruja or pain), Pāpmā (a consequence of sins), Dukha (misery) and Abādha (bounds the mind and body).
28.	Vṛṁhaṇa	Kāyacikitsā	Means existence of more than one disease
29.	Vṛṁhaṇa	Kriyāśārīra	One of the five subtypes of of Vāta Doṣa. It is dispersed in the whole body and controls all the voluntary and involuntary movements and governs the circulation. The Rasa Dhātu (plasma) is continously circulated throughout the body being propelled by Vyāna Vāyu and it thus nourishes the whole body.
30.	Vṛṁhaṇa	Dravyaguṇa	A substance which is quickly absorbed. One of the phamacodynamical actions of drug. The drug which first gets diffused in the body and thereafter undergoes digestion is Vyavāyī e.g. Bhāṅga or Cannabis sativa and Ahiphena (exudate of Papaver somniferum).
1.	Yakṛta	Kāyacikitsā / Kriyāśārīra	Saṁskṛta term for Liver. One of the fifty six Pratyaṅga or organs in the body. Regarded as one of the principal organs i.e. Koṣṭhāṅga in Āyurveda. Apart from being described as the principle organ for digestion and metabolism, controlling the digestive fire (Agni), it has also been specifically mentioned as the seat / receptacle of blood (Raktāśaya). Along with Plīha, it is regarded as the site of Raṁjaka Pitta, the form of Pitta , responsible for conversion of Rasa to Rakta. Located on the right side of abdomen, its enlargement (Yakṛta Vṛddhi) has also been categorized as one of the eight deadly abdominal disorders (Udara Roga).
2.	Yakṛta	Maulika Siddhānta	Yama are the social do's and dont's or the codes of conduct to be followed in a society. These have been prescribed by Pātañjali and the other Hatha Yogīs in Aṣṭāṅga Yoga. These are Ahimsa (non-violence or non-injury), Satya (truthfulness), Asteya (non-stealing), Brahmacarya (celibacy) and 'Aparigraha (non-hoarding of things).
3.	Yaṁtra	Rasaśāstra/ Śalya/ Śālākya	Means an equipment or apparatus. 1. In Rasaśāstra, refers to the equipments used to extract, purify, control and potentiate Pārada and make it suitable for consumption and achieving salvation or transformaton of metals into gold. 2. In Śalya and Śālākya Taṁtra, refers to surgical instruments used in various procedures. See Annex-1
4.	Yāpya Roga	Kāyacikitsā	Literally, it signifies a treatment which relieves or soothes the symptoms of disease but does not offer a cure. A palliative disease is the one which is not completely curable, occurs in paroxyms and in acute or aggravated state, its sign and symptoms can be subsided by use of Upaśaya.These type of diseases are supposed to have a life long affinity and affilct the person at different intervals or when aggravated by improper in diet or daily regimens.
5.	Yoga	Maulika Siddhānta	The term is derived from root 'Yuj' and literally it means a link ; to add or to join. Yoga is a progressive method of self realization and linking the soul to the supersoul or Paramātmā. It is one of the six systems of theist philosophy of India, also known as Darśana. It is a practical and spiritual science. References are found in Vedās, Purāṇas and other traditional texts of India. Maharṣi Pātañjali compiled various references about Yoga and systematically codified in the form of Yoga Sūtrās. According to him Yoga is a means of modification of mental activities or afflictions (Yogaścittavṛtti Nirodha). There are eight limbs of the Yoga called as Aṣṭāṅga Yoga 1.Yama (social do’s and don’ts), 2. Niyama (personal do’s and don’ts), 3. Āsana (psycho-physical postures), 4. Prāṇāyāma (regulation of breathing), 5. Pratyāhāra (withdrawal of the senses), 6. Dhāraṇa (concentration), 7. Dhyāna (meditation), 8. Samādhi (Culmination or unification of individual soul with the universal soul or to establish one self with the universal consciousness).
6.	Yogavāhī	Dravyaguṇa	A drug or drug vehicle which carries and accentuates the effects of the original drug to which it is added without undergoing any change in its natural properties. These drugs are employed as drug adjuvants or vehicles or as Anupāna owing to their Sūkṣma,Vyavāyī & Vikāsī Guṇa.
7.	Yukti	Kāyacikitsā	Means the 'rationale' or 'a planned technique'. An argument becomes an inference when it is supported by a rational approach and this rational approach is Yukti. It has been included as one of the methods of investigation. In Āyurveda, it has been described as 'planning of therapy with due consideration of body, Doṣa & Dūṣya (the vitiator & the vitiated) etc. In Kāyacikitsā, it refers to undersatanding and visualizing the entities which combine in infinite ways to produce a diseased state and to plan a suitable therapy for its elimination.
8.	Yoga Basti	Basti Kāyacikitsā	Eight days regimen of Basti treatment consisting of five Anuvāsana and three Āsthāpana Basti in ratio of 1:3:3:1, with one Anuvāsana initially and at the end and Anuvāsana alternating with Āsthāpana in between. It pacifies vitiated Vāta.
9.	Yuktikṛta Bala	Kāyacikitsā	One of the three types of Śārīrika Bala or natural power of resistance. It refers to the enhancement of body's resistance against disease through good nutrition, exercise, restorative treatments and Rasāyana and practising the right codes of conduct which strengthen the person spiritually.
10.	Yuktivyāpāśraya	Cikitsā	Literally means 'a planned therapy'. It stands for planning of therapy, the diet, drugs and lifestyle with due consideration of body, Doṣa & Dūṣya (the vitiator & the vitiated) etc. See Yukti also.
11.	Yūṣa	Kalpanā	Soup prepared from pulses, especially lentils, in ratio of 1:16 with water or medicated liquids, with flavouring agents and clarified butter (Kṛtayūṣa) or without flavouring agents (Akṛtayūṣa). Vegetables and meat may be added but rice is not added. Its consistency is adjustable.