TKDL - Glossary

Glossary

1	Ācāra Rasāyana	KĒyacikitsĒ	Rules of conduct and behaviour in the society. Regarded as a type of RasĒyana therapy in Ąyurveda, the term refers to non-pharmacological approach in the form of improved code of conduct, to achieve rejuvenative effects of RasĒyana like longevity, immunity of the body and improved memory of mind without the use of material RasĒyana.
2	Ādānakāla	KĒyacikitsĒ	One of the two divisons of the year in Ąyurveda, which has been mentioned in the seasonal regimen (ṚtucaryĒ). ĄdĒna 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: đišira (cold & dewy season), Vasanta (spring season), GrĪūma (summer season).
3	Āgantuja	Roga NidĒna	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 Doūa-DhĒtu equilibrium. Disorders due to injury, poisoning, parasites and germs are categorised under it.
4	Āhāra	KĒyacikitsĒ	The term refers to food in Ąyurveda.Whatever food is eaten or drunk, which not only provides nutrition but satisfies mind and soul, has been mentioned as ĄhĒra. Regarded as one of the three sub-pillars of healthy living (Upastambha), ĄhĒra has been given prime importance in Ąyurveda. Ąyurveda believes we are what we eat and all the diseases are also the outcome of faulty food habits.' ĄhĒra has been furthur classified into two types: wholesome diet (Hita ĄhĒra) and unwholesome diet (Ahita ĄhĒra).
5	Ākāśa	PadĒrtha VijŪĒna	Free Open Space. ĄkĒša is regarded as the fifth and most subtle of the five eternal elements or the PaŪcamahĒbhĶta. 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, ĄkĒša is characterised by dominant feature of sound (đabda) and ears are regarded as the sense organs which predominantly have akasa mahabhuta.
6	Ąlocaka Pitta	đĒrĪrakriyĒ	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	ĄmĒšaya	RacanĒđ ĒrĪra	Literally the term means the site or receptacle of undigested food (Ąma). The term is used to refer to organs of digestion between navel (NĒbhi) and the breast (Stana). Anatomically, it can be regarded as stomach with upper part of small intestine (duodenum).
8	Ąma	Roga NidĒna	Literally the term means unripe, uncooked or immature. In Ąyurveda, 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. Ąma is regarded as the root cause of gastro-intestinal as well as systemic disorders.
9	Ąmaya	Roga NidĒna	Literally the term means arising due to Ąma'. It is used as a synonym of disease in general as Ąma is the most common cause of all the disorders. See also VyĒdhi, Gada.
10	ĄpaŠ	PadĒrtha VijŪĒna	The element water. One of the five eternal elements (PaŪcamahĒbhĶta), ĄpaŠ 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	Ąpta	PadĒrtha VijŪĒna	Literally means reached' or obtained'. In Ąyurveda, 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	Ąptopadeša	PadĒrtha VijŪĒna	The term refers to instructions, utterances or communications of the credible persons (Ąpta). Regarded as one of the sources of valid knowledge (PramĒīa) in Ąyurveda, the classical texts also represent a form of Ąptopadeša. It is the first among the methods to be employed to ascertain the nature and source of a disease.
13	Ąrogya	KĒyacikitsĒ	Literally the term stands for a state of diseaselessness'. Although used as a synonym of healthful state, health is not merely absence of disease. Ąrogya 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 SvĒstha also.
14	Ąrtava	đĒrĪrakriyĒ	SažskĻta term for menstrual blood. Regarded as an UpadhĒtu of Rakta, the term has been further subclassified into AntaŠpuūpa (ova or egg for fertilisation) and the BahiŠpuūpa (monthly blood discharge).
15	Ąšaya	đĒrĪrakriyĒ	Seat, receptacle or dwelling place. It refers to cavities or visceras in the body where the Doūa (humors), DhĒtu (body constituents) and Mala (waste products) are contained. These are seven in males and eight in females. Each Ąšaya is the dwelling place of particular body component and represents a paticular organ as suggested by name e.g.VĒtĒšaya (large intestine), PittĒšaya (liver & upper part of small intestine), RaktĒšaya (heart), ĄmĒšaya (stomach), AgnĒšaya (pancreas), PakvĒšaya (ceacum) & GarbhĒšaya (uterus) in females.
16	Ąšcyotana	đĒlĒkya/ KĒyacikitsĒ	One of the eye therapies mentioned in Ąyurveda, it refers to administration of eye drops. Mostly juices of herbs (Svarasa) are used for. Nature & dose of drugs used depends upon Doūa vitiation.
17	Ąsana	Svasthav Ļtta	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 Aū°ĒŽga Yoga, Ąsana 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 Ąsana has a unique therapeutic value and opens a specific energy channel. Ąyurveda regards Ąsana as fixed physical forms, having specific therapeutic as well as preventive aspects that increase or decrease Doūa by themselves.
18	Ąsava-Ariū°a	Bhaiūajya KalpanĒ	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 Ąsavas are prepared through fermentation of raw drugs or the juices, the Ariū°as 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	ĄsthĒpana	Basti KĒyacikitsĒ	Medicated decoction based cleansing enemas or intrarectals. Regarded as a part of PaŪacaKarma therapy in Ąyurveda, 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 VĒta. Also known as Niruha Basti. See Basti also.
20	ĄyuŠ	PadĒrtha VijŪĒna	Literally meaning duration or span of life, the term specifically refers to life. According to Ąyurveda, ĄyuŠ is a complex four dimensional balanced union of the body (đĒrĪra), body's senses (Indriya), mind (Satva) and the spirit (ĄtmĒ) in a harmonised and co-ordinated manner. Thus the term includes not only physical, but the mental aspects as well.
21	Ąyurveda	SažhitĒ SažskĻta	term composed of two words - ĄyuŠ (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	AbhyaŽga	KĒyacikitsĒ	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 (SvasthavĻtta), daily or periodical massage not only has regional benefits but helps to increase circulation, decrease dryness and balance the vitiated Doūa. See also Udvartana.
23	Agada	KĒyacikitsĒ	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 Tažtra	Aū°ĒŽga-Ąyurveda	he term refers to food in Ąyurveda.Whatever food is eaten or drunk, which not only provides nutrition but satisfies mind and soul, has been mentioned as ĄhĒra. Regarded as one of the three sub-pillars of healthy living (Upastambha), ĄhĒra has been given prime importance in Ąyurveda. Ąyurveda believes we are what we eat and all the diseases are also the outcome of faulty food habits.' ĄhĒra has been furthur classified into two types: wholesome diet (Hita ĄhĒra) and unwholesome diet (Ahita ĄhĒra).
25	Agni	KĒyacikitsĒ	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 Ja°harĒgni, five BhĶtĒgnis & seven DhĒtvĒgnis.
26	Agnikarma	đalya	Therapeutic thermal cauterisation. Specifically, AgniKarma refers to burning, scalding or scarring of organic tisssue by means of a hot iron rod (DagdhašalĒkĒ) or similar appliances. Regarded as the best parasurgical procedure in ancient Ąyurvedika 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 MahĒbhĶta	PadĒrtha VijŪĒna	Literally represents fire. One of the five eternal elements i.e; the PaŪcamahĒbhĶta, 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	KĒyacikitsĒ	Regarded as a gastro-intestinal disorder, the term refers to the state of Indigestion. A sequel of weak digestive fire (Ja°harĒgni), it is a source of many other abdominal disorders.
29	Akūitarpaīa	đĒlĒkya/ KĒya CikitsĒ	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 GhĻta (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 GhĻta. 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	PadĒrtha VijŪĒna	One of the six tastes (―aē Rasas). In Ąyurveda, it refers to the sour taste. It has been described as healing and stimulant, VĒta pacifying, cardiotonic or good for heart (HĻdaya), appetizer and digestive but causing heartburn if taken in excess. See also Rasa.
31	Amlapitta	KĒyacikitsĒ	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	Ažgula	RacanĒ đĒrĪra	See Ažguli
33	Ažguli	RacanĒ đĒrĪra	A type of measurement used in ancient times. It denotes measurement of a finger's width.
34	AŪjana	KĒyacikitsĒ	One of the therapies for eye mentioned in Ąyurveda, it refers to application of black pigments in the form of powder or ointment into the eyes.
35	AntaŠ ParimĒrjana	KĒyacikitsĒ	The term refers to internal therapeutics in Ąyurveda. It consists of two broad categories - Sažšodhana (purificatory therapy) & Sažšodhana (palliative therapy). Purificatory therapies includes the PaŪcaKarma while palliative therapy involves treatment through drugs, diet and lifestyle regimens according to the nature of disease. See BĒhya ParimĒrjana also.
36	Anu	PadĒrtha VijŪĒna	A common prefix of SažskĻta used frequently in Ąyurveda 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 Ąyurvedika 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	AnumĒna	PadĒrtha VijŪĒna	One of the PramĒīa (source of valid knowledge) mentioned in Ąyurveda, AnumĒna refers to inferential or deduced knowledge dependent on rational or balanced thinking (Yukti) e.g; deduction of the state of digestive fire (Ja°harĒgni) from individual's capacity to digest food.
39	AnupĒna	KĒyacikitsĒ	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 AnupĒnas 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	Anupašaya	Roga NidĒna	Fourth phase of Ąyurvedika diagnostic process (PaŪcanidĒna). It refers to diet, drugs or regimens which aggravate the condition of the patient and is contrary to Upašaya. Employed to determine the hidden sign & symptoms, Anupašaya is used for diffrential diagnosis and to ascertain the precise nature and magnitude of a disease. For example, in case of rheumatoid arthritis (ĄmavĒta), application of oils (Snehana) is Anupašaya & aggravates the condition, but it relieves Arthritis (SaždhivĒta) and is regarded as Upašaya for that. See Upašaya 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	AnuvĒsana Basti	KĒyacikitsĒ	One of the Bastis (Intra-rectal therapies) mentioned in Ąyurveda. AnuvĒsana 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 VĒta disorders.
43	ApĒna	đĒrĪrakriyĒ	One of the five subtypes of VĒta, the term literally means downward moving air. Since it is centered in large intestine, which is the main site of VĒta, it supports and controls all the other subtypes. It governs the downward moving impulses of defaecation, urination and ovulation etc.
44	ApĒna VĒyu	đĒrĪrakriyĒ	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 SiddhĒnta	The fifth Yama. Parigraha means to take, procure, to possess or to seize and A' is prefix for non in SažskĻta. Aprigraha, therefore, means non hoarding. It refers to avoidance of unnecessary acquisition of objects not essential for mantaining spiritual study.
46	Apatarpaīa	KĒyacikitsĒ	One of the two commonly used Ąyurvedika 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 Lažghana (lightening), Rukūaīa (drying) and Svedava (sudation). All these have one effect in common, i.e. to produce lightness. See Sažtarpaīa also.
47	Apathya	PadĒrtha VijŪĒna	One of the PramĒīa (source of valid knowledge) mentioned in Ąyurveda, AnumĒna refers to inferential or deduced knowledge dependent on rational or balanced thinking (Yukti) e.g; deduction of the state of digestive fire (Ja°harĒgni) from individual's capacity to digest food.
48	Apatya	KaumĒra BhĻtya	Offspring, child or descendant.
49	Ariū°a	PadĒrtha VijŪĒna	The term signifies unfavourable symptoms that predict death. Ariū°a specific to different diseases have been mentioned. Regarded as clinic discipline in Ąyurveda (Ariū°a VijŪĒna), its knowledge helps the physician to ascertain the possibility of cure of a disease. See Ąsava Ariū°a also.
50	Arka	Dravyaguīa	SažskĻta name for the medicinal plant Calotropis procera Dryand
51	Arka	Bhaiūajya KalpanĒ	A pharmaceutical preparation of volatile drugs. The term refers to distilled or concerntrated aromatic waters used both in Ąyurveda & UnĒnĪ 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	PadĒrtha VijŪĒna	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	Aū°ĒŽga Ąyurveda	PadĒrtha VijŪĒna	The eight branches/disciplines of Ąyurveda are collectively named as Aū°ĒŽga Ąyurveda. These are: KĒyacikitsĒ (internal medicine), KaumĒra BhĻtya (paediatrics), BhĶta VidyĒ (psychiatry), đĒlĒkya (otorhinolaryngology and ophthalmology), đalya (surgery), Agada Tažtra (toxicology), RasĒyana (Geriatrics) & VĒjĪkaraīa (eugenics and aphrodisiacs).
54	Aū°ĒŽga HĻdaya	SažhitĒ	One of the three major treatises of Indian medicine, a classical text of seventh century by VĒgabatta. It is regarded as a concise version of Aū°ĒŽga SaŽgraha, which is predominently based on Caraka and Sušruta SažhitĒ. The text represents scientific advancements over the ancient treatises and provides a complete description of Ąyurveda in itself.
55	Aū°avarga	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, §ūabhaka, MedĒ, MahĒmedĒ, §ddhi, VĻddhi, KĒkolĪ & KūĪrakĒkolĪ. 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 GhĻta as an adjuvant, group is an ingredient of popularly used Avleha, CyavanaprĒša.
56	Aū°avidha ParĪkūĒ	Roga NidĒna	One of the types of RogĪ ParĪkūĒ, the term literally means eight fold methods of examination. These includes the examination of NĒåĪ (pulse), Mala (stool), MĶtra (urine), JihvĒ (tongue), đabda (voice), Sparša (skin), DĻk (vision) and ĄkĻti (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	RacanĒ đĒrĪra	Bone tissue. One of the seven bodily components (DhĒtus), it is said to be derived from fat (MedĒ) & generative of bone marrow (MajjĒ). Being the hardest structure, it provides support, shape and protection to human body, apart from nourishing the bone marrow.
58	Auūadhi	KĒyacikitsĒ	ažskĻta 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 Ąyurveda (TrisĶtra), AuūadhĪ deals with the managment of the disorders. See Bheūaja also.
59	AvagĒhana	KĒyacikitsĒ	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 VĒta disorders, haemorrhoids, dysuria and other painful conditions. See Drava Sveda also.
60	Avalambaka Kapha	KriyĒ đĒrĪra	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	Bhaiūajya KalpanĒ	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, CyavanaprĒša is the most popularly used Avaleha.
1	BĒhya ParimĒrjana	KĒyacikitsĒ	External cleansing therapies. Treatment procedures through external purificatory measures. It includes several therapeutic procedures i.e. methods of external oleation e.g. AbhyaŽga, sudation (Svedana) and medicated gargles (GaīēĶūa).
2	Bala	đĒrĪrakriyĒ	SažskĻta term for strength. In Ąyurveda, 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 (KĒlaja Bala) and aquired (YuktikĻta 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	Baždha	đalya Tažtra	Literally meaning bandage. In Ąyurveda, the term specifically refers to the knots or the bandages, which are regarded as a very important aspects of surgery (đalyatažtra). Fifteen different types of bandages pertaining to different body parts and different areas have been mentioned.
5	Basti	RacanĒ đĒrĪra	SažskĻta term for urinary bladder. According to Ąyurveda, it is a vital part (Marma).
6	Basti	KĒyacikitsĒ	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 PaŪacaKarma therapy, it is the best curative & palliative procedure for VĒta disorders. Regarded as half or sometimes the whole of the therapy, the procedure has rejuvenative (health promoting) value as well.
7	BhĒnupĒka	Bhaiūajya KalpanĒ	BhĒnu stands for sun, PĒka 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	BhĒvanĒ	Bhaiūajya KalpanĒ	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	Bhaiūajya KalpanĒ	Aū°ĒŽga Ąyurveda	Ąyurvedika pharmaceutics. The term Bhaishajya' means medicine and KalpanĒ' means form. It is that branch of Ąyurveda which deals with pharmaceutical preparation of different forms of medicine e.g. syrup, tablet, powder etc.
10	Bhasma	RasašĒstra	Literally the term stands for holy ash. In Ąyurveda, 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 đodhana and MĒraīa. Water soluble Bhasmas of plants are are called as Kūara. 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 NidĒna	Literally means type, divison, variety or distinction, the term describes the types of a disease in Ąyurveda. 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 Ąyurvedika 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	đalya Tažtra	One of the eight surgical procedures (đastra Karma) in Ąyurveda. 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	đĒrĪrakriyĒ	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	BĻhažīa	KĒyacikitsĒ	Nourishing therapies in Ąyurveda. 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 (AnuvĒsana Basti). Predominently used for VĒta disorders. Can be regarded as a palliative therapy.
16	BĻhattrayĪ	SažhitĒ	The three most ancient scriptures of Ąyurveda i.e. Caraka SažhitĒ, Sušruta SažhitĒ and Aū°ĒŽga HĻdaya are collectively referred to as BĻhattrayĪ or the three supreme or paramount texts. These form the most important database of Ąyurvedika medicine at present. The treatises represent systemization of medical science of Ąyurveda upto seventh centuary A.D. Each of the texts describes not only the theoretical & philosphical basis of Ąyurveda, but also the diagnosis, therapy as well as preparation of numerous curative formulations.
17	BhrĒjaka Pitta	đĒrĪrakriyĒ	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 NidĒna	SažskĻta term meaning an illusion, deceit or wrong perception. Regarded as a mental disorder in Ąyurveda, it refers to false knowledge or mistake e.g. regarding a rope as snake.
19	BhĶtĒgni	đĒrĪrakriyĒ	Elemental fire. The form of Agni at molecular level. It is of five types corresponding to each of PaŪcamahĒbhĶta, responsible for transformation of respective element in the dietary articles, thus helping in molecular metabolism. Can be regarded as digestive enzymes.
20	BhĶta VidyĒ	Aū°ĒŽga Ąyurveda	One of the eight branches of Ąyurveda which classically deals with pacification of demons and ghosts through Yogika and divine therapies like Mažtra CikitsĒ, PrĒīĒyama and đĒntiKarma etc. Since the symptoms are psychological and the treatments are also rational, it can be regarded as Ąyurvedika psychiatry in modern era.
21	Brahmacarya	SvasthavĻtta	One of the three leading pillars of healthy living (Upastambha) and fourth part of Yama in Aū°ĒŽga yoga, it not only includes sexual restraint or abstinence but intelligent handling of sexual energy. It is the first Ąšrama i.e.department of spiritual life.
22	Brahma MĶhĶrta	SvasthavĻtta	Pre-dawn hours. It is the period roughly 1.5 hours or ninety minutes before sunrise. Ąyurveda 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	PadĒrtha VijŪĒna	SažskĻta 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	SvasthavĻtta	SažskĻta term for wheel or a disk. In Ąyurveda, 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.	Cakūu	PadĒrtha VijŪĒna	SažskĻta synonym for eye, the sense organ of vision. Regarded as faculty of sight, light and clearness, its other synonyms are Akūi, Nayana & Netra.
3.	Cakūuūya	Dravyaguīa	Literally the term signifies drugs which are RasĒyana 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	SažhitĒ	The original commentator on Caraka SažhitĒ, considered to be father of Ąyurvedika medicine.
5.	Caraka SažhitĒ	SažhitĒ	It is the most ancient and most authoritative text of Ąyurveda available today. Originally in SažskĻta 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 Ąyurvedika system of medicine is based. It remains the most authentic Ąyurvedika text on internal medicine till date.
6.	CatuūpĒda	SažhitĒ	Four props or parts of medical practice. The term signifies four essential ingredients of successful medical management. These include: Bhiūaka (physician), Dravya (drugs,diet and all other medical facilities needed in the treatment),UpasthĒtĒ (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.	CetanĒ	PadĒrtha VijŪĒna	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 (CetanĒ SthĒna) in Ąyurveda.
8.	Chardi	Roga NidĒna	Regarded as a disorder in Ąyurveda, the term refers to vomiting due to vitiation of Doūa or unpleasent sensory experience. In it especially upward moving UdĒnavĒyu is vitiated.
9.	Chedana	Dravyaguīa	Literally the term means to cut away. One of the pharmacological actions of Ąyurvedika drugs, it refers to the herbs which actively draw out the Doūa by scraping them from the tissues. For example, Marica (fruit of black pepper)
10.	Chedana	đalya Tažtra	Indicates excision. One of the eight surgical procedures (đastra 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.	CikitsĒ	KĒya CikitsĒ	Derived from the root 'Kiṭ RogĒpnayane', 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 Ąyurveda is widest and most comprehensive among all other systems of medicine. Principally, it is classified into three broad categories namely - Sažšodhana (purificatory therapies), Sažšamana (palliative therapies) and NidĒnaparivarjana (elimination of cause).
12.	Citta	PadĒrtha VijŪĒna	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 AhažkĒra (egoism).
13.	CĶrīa	Bhaiūajya KalpanĒ	Literally the term stands for powder. It signifies fine powder of a drug or fine mixture of the drugs. Commonly used form of Ąyurvedika drugs, it retains potency for one year if well preserved.
1.	DaivavyĒpĒšraya CikitsĒ (DaivĪ CikitsĒ)	KĒya CikitsĒ	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. ApasmĒra (epilepsy) and UnmĒda (psychological disorder). The treatment involves incantations (Mažtra), wearing of precious stones (Maīi/ Ratana) & sacrifices, all of which are intended to secure divine influence in order to eliminate disease.
2.	DašamĶla	KĒya CikitsĒ	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 đothahara MahĒkaūĒya in ancient texts, the group has anti-inflammatory action and is effective in KĒsa(bronchitis),(SandhigatavĒta) arthiritis , đirasĶla( headache ) , Jvra (fever) , DhĒtukūaya ( weakness ), Tandra (drowsiness) and digestive problems.
3.	Dašavidha ParĪkūĒ	Roga NidĒna	Ten-fold Ąyurvedika 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 (PrakĻti), Doūika vititation (VikĻti), quality of the tissues (SĒra), compactness of the body (Sažhanana), general stature and physical proportionality (PramĒīa ), physical strength (VyĒyĒma đakti) , adaptability (SĒtmya), emotional balance (Sattva), digestive capacity (ĄhĒra đakti), rate of ageing (Vaya).
4.	DhamanĪ	RacanĒ đĒrĪra	Literally the term stands for the blowing pipes. According to Ąyurveda, it refers to the vascular structures involved in transportation of nourishing substances to all parts of the body by action of VyĒna VĒyu. 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	SažhitĒ	Physician of the Gods. Regarded as founder of Ąyurveda, 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.	DhĒtu	đĒrĪrakriyĒ	Literally the term means that which supports, holds and binds togeather.' In Ąyurvedika 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), MĒžsa (flesh), MedĒ (fat/adipose tissue), Asthi (bones), MajjĒ (bone marrow) and đukra( semen/sperm) . Each DhĒtu is substrate for formation of next DhĒtu i.e. precursor of next DhĒtu.
7.	DhĒtu	RasašĒstra	Literally the term means that which supports, holds and binds together.' It refers to the metals used as drugs in Ąyurvedika pharmaceuticals.
8.	DhĒtvĒgni	đĒrĪrakriyĒ	Special digestive agencies for bodily tissue. It is the specific constituent fire of each DhĒtu which is responsible for its metabolism and transformation into other DhĒtu. The entire array of tissue metabolism is dependent on it which inturn is dependent on JaṭharĒgni.
9.	DhĪ	Roga NidĒna	SažskĻta 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. DhĻti and SmĻti is regarded as an important cause of diseases in Ąyurveda. See DhĻti, SmĻti and PrajŪĒparĒdha also.
10.	DhĻti	Roga NidĒna	SažskĻta 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.	DhĶmapĒna	KĒya CikitsĒ/ đĒlĒkya Tažtra	Inhalation of medicated smoke. The therapy is predominently used as treatment procedure especially in the đĒlĒkya Tažtra. Selected drugs are powdered, made into suppository, smeared with GhĻta/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	KĒya CikitsĒ	SažskĻta 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 Ąyurvedika 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.	DinacaryĒ	SvasthavĻtta	SažskĻta term for daily routine. It refers to the wholesome daily routine (day to day conduct) mentioned in ancient Ąyurvedika texts, that needs to be followed for the sustenance of a healthful living, which is one of the objective of Ąyurveda. It signifies the activities of the individual from morning to night.
15.	Doūa	đĒrĪrakriyĒ	Literally the term signifies the corrupting agent', or vitiating factor'. In context of Ąyurveda, 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 (PrakĻti). 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: đĒrĪrika (Physical) & MĒnasika (Mental). đĒrĪrika, commonly known as Tridoūa, include VĒta, Pitta & Kapha while MĒnasika include Raja & Tama.
16.	Drava	Dravyaguīa	Literally means fluid, the term indicates one of the twenty properties of matter identified in Ąyurvedika pharmacology, which combats the dryness of the body.
17.	Drava Sveda	KĒya CikitsĒ	Sudation through medicated liquids. It is used in patients with VĒta-Pitta predominance. The process is carried out either by keeping the affected part in a container filled with warm medicated liquids (AvagĒhana) or pouring the warm medicated liquids over the affected area (Pariūeka).
18.	Dravya	KĒya CikitsĒ	Literally meaning substance', the term is specifically used for the drugs; i.e. substances employed as medicine in Ąyurveda, as according to Ąyurveda, 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 (CatuūpĒda) in ancient texts.
19.	Dravya	PadĒrtha VijŪĒna	Literally meaning substance'; the term is regarded as the substances which are foundations of quality (Guīa) and action (Karma). According to Ąyurvedika philosophy, the entire universe is primarily made of nine eternal substances, i.e. KĒraīa Dravya which include PaŪcamahĒbhĶta, ĄtmĒ (Soul), Mana (Mind), KĒla (Time) and DišĒ (Space).
20.	Dravyaguīa	AūṭĒŽga Ąyurveda	Ąyurvedika pharmacology and pharmacogonosy. The branch of Ąyurveda dealing with identification, description, classification, properties and actions of the drugs, specially the plant drugs. Scattered all through AūṭĒŽga Ąyurveda, the science basically deals with the drugs (Dravya), their therapeutic properties and pharmacological actions.
21.	DĶūya	đĒrĪrakriyĒ	Literally the term means 'the corrupted factors' or the one that contaminates. It signifies the DhĒtu and Mala which are secondarily vitiated by the Doūa. Hence it indicates the deranged or disturbed tissues which are regarded as seat of disease manifestation in the body. Vitiated Doūa are also termed as DĶūya
22.	Dvandvaja / Dvidoūaja	đĒrĪrakriyĒ	A condition characterized by simultaneous predominance of two Doūa, it can be the unique somatic constitution of the person (PrakĻti) or a type of disorder.
1.	EūaīĒ	PadĒrtha VijŪĒna	Literally the term means to seek' . In Ąyurveda, it refers to pursuits of healthy living. Three pursuits of healthy living include: longevity (Paraloka EūaīĒ), to earn wealth as a mean of fulfillment of passion or desire (DhanaiūaīĒ) and to have a pleasent existence beyond (ParalokeūaīĒ).
1.	Gada	Roga NidĒna	Disease or sickness. Literally the term refers to the condition which makes one disabled.
2.	Gandhaka	RasašĒstra	SažskĻta term for Sulphur. Commonest used mineral component of Ąyurvedika formulations. Regarded as subsidiary mineral in Ąyurvedika pharmaceutics, it is used for potentiating the effect and minimising the toxicity of Mercury (PĒrada) in Ąyurvedika formulations.
3.	GaīēĶūa	đĒlĒkya/KĒya CikitsĒ	Ąyurvedika mouthwash. Described as a step in DinacaryĒ, it involves holding fluids (Mukha dhĒraīa) 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 Kažvala also.
4.	Garbha	Maulika SiddhĒnta	Literally, the term means womb, interior chamber, the inside or middle of anything.
5.	Garbha	Prasuti Tažtra	Signifies foetus or embryo. Soul (ĄtmĒ) 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.	Gražthi	đalya Tažtra	Literally meaning knot or complex. In Ąyurveda, the term refers to tumour, lump or nodule visible or palpable from the surface. It has been regarded as a specific disorder in Ąyurveda and several types have been mentioned.
12.	GrĪūma	SvasthavĻtta	Term refers to summer season. One of the three seasons of ĄdĒna KĒla. It signifies the end of ĄdĒna KĒla and ranges from Mid-May to Mid-July. As per Ąyurveda, the season is characterised by diminition of Kapha and vitiation of VĒta. See ĄdĒna KĒla, ṚtucaryĒ also.
13.	Guēa	Bhaiūajya KalpanĒ	Term used to indicate jaggery, indian raw natural sugar. It is the solidified form of sugarcane juice used as a content of many Ąyurvedika formulations. It is rejuvenative tonic, helps in elimination of urine and feaces. Contains vitamins and minerals also.
14.	Guīa	PadĒrtha VijŪĒna	SažskĻta 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 Ąyurveda 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 Ąyurveda and these include: Sattva (Quiescent, self luminous stuff), Raja (Inherent energy/Active stuff) and Tama (Heavy/ obstructing/ passive stuff).
15.	GurĶ	Dravyaguīa / Maulika SiddhĒnta	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 Ąyurvedika 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 (TĻpti) and increasing bulk of substances (BĻhažīa). For example, the drug, MĒūa (Phaseolus mungo).
16	GuṭikĒ	Bhaiūajya KalpanĒ	A ball or pustule. Ąyurvedika 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 BhĒvana 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, VĒtaka, Modaka etc.
1.	Hemanta	SvasthavĻtta	Winter season. Ranges from mid-november to mid january. One of the three seasons of the Viūarga KĒla (Strengthening period).
2.	HikkĒ	Roga NidĒna	SažskĻta 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 Ąyurveda, caused due to aggravation and upward movement of VĒta. Dietary irregularities and psychic factors like anxiety, nervouseness and anger have also been mentioned as causes for production of hiccups.
3.	Hima	Bhaiūajya KalpanĒ	One of the five fundamental pharmaceutical preparations, i.e. PaŪcavidha KaūĒya KalpanĒ. 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.	HĻdaya	RacanĒ đĒrĪra	SažskĻta term for Heart. HĻ' 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 (CetanĒ) and mind (Mana). In Ąyurveda it is also regarded as the seat of PrĒīa/life force and also the repository of eight essential drops of Ojas in the body.
5.	HĻdya	Dravyaguīa	One of the pharmaco-dynamic properties of the Ąyurvedika 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 Ąyurveda. Other examples of HĻdya herbs include Arjuna (Terminalia arjuna) and pomengranante.
1.	Indriya	RacanĒ đĒrĪra	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 (JŪĒnendriya) and five are organs of action (Karmendriya). Eleventh is the mind (ManaŠ) which is the dual organ of perception as well as action (Ubhayendriya). These are regarded as components of ĄyuŠ in Ąyurveda.
1.	JĒŽgama	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.	JĒŽgama Dravya	Dravyaguīa	Drugs or products which are derived from animals. These are widely used in Ąyurvedika 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 SiddhĒnta	See ĄpaŠ.
4.	JalĶkĒ	đalya CikitsĒ	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 (Raktamokūaīa), employed when SirĒvedha is not indicated. JalĶkĒvacĒraīa has been mentioned as individual therapy in Ąyurveda.
5.	JarĒ	Roga NidĒna	Derived from the verbal root JĻš' which means to grow old or to shorten age. The term specifically refers to old age in Ąyurveda. It has been regarded as a natural disorder (SvabhĒvaja VikĒra) in Ąyurveda treated with rejuvenative therapies, i.e. RasĒyana, also mentioned as JarĒ-CikitsĒ in ancient therapeutics.
6.	Jaṭhar	Ēgni KĒya CikitsĒ	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 (NĒbhi) between stomach (ĄmĒšaya) and duodenum (PakvĒšaya). Its vitiation is regarded as root cause of all the disorders in the body (KĒya) in Ąyurveda and is also known as bodily fire (KĒyĒgni) or the digestive fire (PĒcakAgni). See Agni also.
7.	Jaṭhara	RacanĒ đĒrĪra	Literally means hard, old or bound, the term signifies the abdominal region, the Stomach (ĄmĒšaya) in particular
8.	JĪrīa	Roga NidĒna	The term literally means old or torn out. In Ąyurvedika 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 SiddhĒnta	Derived from JĪva'; which means to live.The term refers to the living being in general. It has been regarded as a synonym of ĄtmĒ in ancient Ąyurvedika 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 SiddhĒnta	Hindi term for life. Mentioned as ĄyuŠ in Ąyurveda. See ĄyuŠ.
11.	JĪvanĪya	Dravyaguīa	Literally the term means that which is beneficial for life (JĪvana). These are rejuvenative herbs. Specifically categorised as one of the MahĒkaūĒya by Caraka, it refers to a group of drugs which include the Aūṭavarga along with JĪvantĪ (Leptidinia reticulata) and Madhuyaūṭi (Glyccrhizia glabra).
12.	JŪĒnendriya	đĒrĪrakriyĒ	The term JŪĒna' 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 (đrotra), sense of sight, the eyes (Cakūu), sense of touch, the skin (Tvak), sense of smell, the nose (Ghraīa), and the sense of taste, the tongue (RĒsanĒ).
13.	Jvara	Roga NidĒna	SažskĻta 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 Ąyurveda.
1.	KĒla	Maulika SiddhĒnta	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.	KĒla Basti	KĒya CikitsĒ	Fifteen days regimen of Basti treatment consisting of ten AnuvĒsana and six ĄsthĒpana Basti in ratio of 1:6:6:3, with one AnuvĒsana initially and three the at end and AnuvĒsana alternating with ĄsthĒpana in between. It pacifies vitiated VĒta.
3.	KĒmalĒ	Roga NidĒna	Common term for all types of Jaundice. It is the most common of all the liver disorders. Considered a Pittaja VikĒra in Ąyurveda characterised by yellowish discoloration (HĒridra 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.	KĒsa	Roga NidĒna	The term refers to cough. Cough due to different causes has been mentioned in Ąyurveda as per the vitiation of Doūa and due to external injuries (Kūataja) and loss of body tissues (Kūayaja).
5.	KĒya	Maulika SiddhĒnta	SažskĻta term for CikitsĒ 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.	KĒya CikitsĒ	AūṭĒŽga Ąyurveda	It is the foremost branch of AūṭĒŽga Ąyurveda. KĒya stands for body or the Agni and CikitsĒ refers to treatment. The term collectively stands for branch of Ąyurveda which deals with management of whole body disorders resulting mostly due to derangement of Agni e.g. Jvara (fever), Kuūṭha (skin disorders) etc. The branch comprises all specialities of general medicine.
7.	KĒya Kalpa	KĒya CikitsĒ	KĒya' 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 Ṛūi, 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	RasašĒstra	Black powder/amalgam, fine like eye-salve, prepared by repeated trituration of purified mercury (PĒrada) and purified sulphur (Gandhaka). Most primitive preparation used in Ąyurvedika 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.	KalĒ	Maulika SiddhĒnta	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 (DhĒtu) from their respective physical locations (Ąšaya). These are seven in number as per Ąyurvedika anatomy (RacanĒ đĒrĪra).
10.	Kalka	RasašĒstra	One of the five basic formulations (PaŪcavidha KaūĒya KalpanĒ) 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 GhĻta and oils. It has lower potency than the expressed juice (Svarasa).
11.	Kalpa	KĒyacikitsĒ/ Bhaiūajya KalpanĒ	The word is derived from the SažskĻta word 'KalpanĒ' 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 ĄmalakĪ (Emblica officinalis), BhallĒtaka (Semecarpus anacardium) and PipallĪ (Piper longum) when taken in Kalpa form act as RasĒyana; i.e. immuno potentiators, anti ageing and anti oxidant agents.
12.	Kažvala	SvasthavĻtta	A type of Ąyurvedika 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 GaīēĶūa also.
13.	Kapha	đĒrĪrakriyĒ	Ka' stands for water and Pha' refers to the process of biological evolution, hence the term literally means life fluid'. One of the three Doūas, it is the functional intelligence within the body regarded as the principle of cohesion. đleūma 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 Doūa, it is also potential source of strength and resistance against the diseases; i.e. it bestows immunity. It has five subtypes, namely đleūaka, Tarpaka, Bodhaka, Kledaka and Avalambaka.
14.	Karma	Maulika SiddhĒnta	Literally the term stands for action or deed. The term has multiple meanings in Ąyurveda. 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. Kuūṭha (leprosy), ApasmĒra (epilepsy) etc.
15.	Karma	Dravyaguīa/KĒya CikitsĒ	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 Doūa e.g. Vamana (emesis), Virecana (purgation) have also been mentioned as Karma (PaŪacaKarma).
16.	Karma Basti	KĒya CikitsĒ	Thirty days regimen of Basti treatment consisting of eighteen AnuvĒsana and twelve ĄsthĒpana Basti in ratio of 1:12:12:5, with one AnuvĒsana initially and five at the end and AnuvĒsana alternating with ĄsthĒpana in between. It pacifies vitiated VĒta.
17.	Karmendriya	Maulika SiddhĒnta	Organs/agents of action. These are five in number which include: Hasta (hands for movements), PĒda (feet for locomotion), Mukha (mouth for speech), Guda (anus for elimination) and Upastha (generative organs for procreation). See Indriya also.
18.	KaūĒya	Maulika SiddhĒnta	SažskĻta 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 VĒyu and PĻthvĪ, it pacifies Kapha and Pitta and increases VĒta. Excessive consumption results in dryness and thirst. See Rasa also.
19.	KaūĒya	RasašĒstra	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 Ąyurveda. See KaūĒya KalpanĒ also.
20.	KaūĒya	KalpanĒ Bhaiūajya KalpanĒ	KaūĒya' refers to the drugs used in Ąyurvedika pharmaceutics while KalpanĒ' 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 (PaŪcavidha KaūĒya KalpanĒ) 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 Ąyurvedika 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	KĒya CikitsĒ	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 DĒla) 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 SiddhĒnta	SažskĻta 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 VĒyu and Agni, it increases VĒta & Pitta and decreases Kapha. Excessive intake of the Rasa causes burning sensation. See Rasa also.
24.	KaumĒra BhĻtya	AūṭĒŽga Ąyurveda	LIterally the term means nurturing the KumĒra (child) .It is one of the eight specialised branches of Ąyurveda. 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.	Kešya	Dravyaguīa	Beneficial for hair. It refers to the natural herbs and substances that strengthen hair and hair roots. For example MadhuyaūṭI (Glycyrrhiza glabra Linn.), ĄmalakĪ (Phyllanthus emblica Linn.) and BhĻŽgarĒja (Eclipta prostrata (Linn.).
26.	Khara	Dravyaguīa	One of the twenty physico-pharmacological qualities of the drugs mentioned in Ąyurvedika pharmaceutics. It refers to roughness or coarseness of the drug. Such drugs are useful as scraping agents (Lekhana).
27.	Kiṭṭa	đĒrĪrakriyĒ	The term refers to the waste products of digestion and metabolism. Specifically it is used for the waste products of the body's tissues (DhĒtu) 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	đĒrĪrakriyĒ	One of the five subtypes of Kapha, chiefly located in stomach where it aids digestion of food along with SamĒnaVĒyu and PĒcaka 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.	Koūṭha	đĒrĪrakriyĒ	The term signifies the gastrointestinal tract. Specifically refers to status of bowel of the patient. Examination of the Koūṭha is essential so as to determine the potency of the drug to be administered, specifically for Virecana. Depending upon the predominant Doūa, three types have been mentioned. MĻdu Koūṭha (soft bowels) arises due to predominance of Pitta and intake of hot milk, GhĻta or sugarcane produces purgation. Madhyama Koūṭha (medium bowels) represents the predominance of Kapha, where mild laxatives like TriphalĒ and Isabgol produce purgation while KrĶra Koūṭha (hard bowels) represents dominance of VĒta wherein strong laxatives are required to produce purgation.
30.	KoūṭhĒgni	đĒrĪrakriyĒ	See JaṭharĒgni.
31.	KĻmi	Roga NidĒna	SažskĻta term for Worms. It includes all parasitic, bacterial, fungal and yeast infestations. It includes external (BĒhya) as well as internal (ĄbhyĒntara) parasites. Twenty in number, these have been further categorised into Kaphaja, PurĪūaja and Raktaja. Raktaja KĻmi is comparable to bacterias.
32.	KriyĒkĒla	Roga NidĒna	KriyĒ means action and KĒla means time. Hence literally the term means period for timely action/oppurtunity. The concept signifies the modes and stages of development of disease. Ąyurveda categorises development of disease into six stages. The course of each disease begins with accumulation of vitiated Doūa 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 Doūa. Each stage is an oppurtuinity to halt and revert the spread of the disease. The first three stages namely SaŪcaya, Prakopa and Prasara are the sub-clinical stages while the latter three which include SthĒnasažšraya, Vyakti and Bheda are the clinical stages of pathogenesis. The knowledge of KriyĒkĒla is indispensible to a physician for early diagnosis, prognosis and timely preventive and curative measures.
33.	KūĒra	Dravyaguīa	Literally the term means that which destroys. It is the SažskĻta term for the alkali substances. It is light, warm, acrid and moistening. Principally used for cauterisation, it forms a separate therapeutics in Ąyurveda. KūĒra of both plant and mineral origin have been used in Ąyurveda e.g. YavakūĒra (chemically pottassium carbonate prepared from ashes of barley ears) and ŊaŽkaīa (borax). It is indicated both externally and internally in ancient therapeutics.
34.	KūĒra	Karma	đalya The term refers to application of KūĒra (caustics and alkaline preparations) both externally (PratisĒraīĪya) as well as internally (PĒnĪya). It is regarded as a parasurgical measure in Ąyurveda. 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 Doūa. It comprehends multiple qualities of many drugs. KūĒra 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.	KūĒra	SĶtra	A medicated thread impregnated with paste of turmeric powder (HaridrĒ CĶrīa) and latex of Euphorbia nerifolia (SnuhĪ KūĪra) which is used in an Ąyurvedika parasurgical procedure that offers effective, ambulatory and safe alternative treatment for disorders like fistula (Bhagandara) and piles (Arša). Application of this thread helps in excision as well as healing of the unhealthy tissue and the swollen veins.
36.	Kūaya	Roga NidĒna	Literally the term stands for loss/ reduction/ atrophy. Antagonist to VĻddhi, the term signifies the loss and reduction of the body tissues. Ancient texts of Ąyurveda mention detailed sign & symptoms of the VĻddhĪ and Kshya of Doūa & DhĒtu. Specifically the term also refers to tuberculosis in Ąyurveda as the disease is characterised by wasting and atrophy of the bodily tissues. See RĒjayakūmĒ also.
37.	Kūaudra	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 Kūaudra Meha in ancient texts. Other types of Madhu include: MĒkūika, BhrĒmara, Pautika, Chatraka, Ąrghya, AudĒlaka, DĒla.
38.	KūĪra	Dravyaguīa	SažskĻta term for Milk. Milk of eight animals have been specifically mentioned for use in Ąyurvedika formulations and are collectively termed as Ashta KūĪra. 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. KūĪra Basti, KūĪra DhĒrĒ etc. This term is also used for latex of medicinal herbs
39.	KūĪra PĒka	Bhaiūajya KalpanĒ	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 KūĪrapĒka is not as dry as the drug.
40.	KūĒra	Roga NidĒna	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 Kūudra Roga. For example, AružūikĒ (dandruff), Cippa (nail bed abscess).
41.	Kuūṭha	Roga NidĒna	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.	KuṭĪprĒvešika	KĒya CikitsĒ	Indoor rejuvenative procedure. A type of RasĒyana therapy, i.e. rejuvenative measure which involves the admission of the patient into a specially designed cottage. Particular RasĒyana drugs have been mentioned which are to be administered through this method only.
43.	KvĒtha	Bhaiūajya KalpanĒ	The term refers to decoction, one of the five basic formulations (PaŪcavidha KaūĒya KalpanĒ), where one part of the selected drug or drugs is boiled over moderate fire (MadhyamĒgni) 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, GhĻta and Taila etc.
1	Laghu	Dravyaguīa	The term literally refers to lightness.One of the twenty physico-pharmacological qualities of the drugs mentioned in Ąyurvedika pharmacology, It is the property of ĄkĒša. 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	SažhitĒ	The three short or easy ancient texts namely MĒdhava NidĒna, BhĒvaprakĒša SažhitĒ and đĒrŽgadhara SažhitĒ are collectively referred to as LaghutrayĪ. The texts are of primary importance in Ąyurveda 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	Lakūaīa	Roga NidĒna	Literally the term stands for characterstics/ aspect / definition/ condition or mark. The term specifically refers to the indicators of the disease in Ąyurvedika 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 Lakūaīa' specifically refers to the Symptoms.
4	LaŽghana	Roga NidĒna	Fasting, reducing or lightening therapies. One of the six preparatory procedures (Upakrama) mentioned in Ąyurveda. It embodies techniques and procedures that reduce, eliminate, calm and purify. Such procedures reduce the body bulk. It includes four eliminative (Sažšodhana) procedures namely Vamana, Virecana, NirĶha Basti and Nasya; intake of light food (Laghu Bhojana); administration of digestive drugs (PĒcana); fasting (UpavĒsa); exercise (VyĒyĒma); exposure to sunlight and fresh air (MĒruta & Ątapa); control of thirst (TĻūīĒ). It is the prescribed therapeutic measure for treatment of Ąma. See BĻhažīa and Apatarpaīa also.
5	LasikĒ	RacanĒ đĒrĪra	Fluid in the body which resides in between the skin (Tvak) and muscle tissues (MĒžsa). The term refers to sebaceous secretions. It has been mentioned as the site of Pitta and is the vitiated factor (DĶūya) in many disorders e.g. Prameha (urinary disorders /polyurea) and Kuūṭha.
6.	Lauha	RasašĒstra	A term used for metals in general or pharmaceutical preparations containing Loha Bhasma as the main ingredient, e.g. SaptamĻta Lauha.
7.	Lavaīa	Dravyaguīa	SažskĻta 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 VĒta. If taken in excess, it causes burning sensation, high blood pressure, impotency, baldness, wrinkles and itching. See Rasa also.
8.	Lavaīa	KalpanĒ	Literally meaning salt, the term specifically refers to the salts extensively used in Ąyurvedika 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 PaŪaca Lavaīa' which are appetisers, digestives, purifiers and softening.
9.	Leha	Bhaiūajya KalpanĒ	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 VacĒ (Acorus calamus).
11	Lekhana	đalya	One of the eight surgical procedures (đastra 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 MahĒkaūĒya 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 Doūa.The drugs in this group include: Musta (Cyperus rotundus Linn. / Cyperus scariosus R. Br. / Cyperus arundinaceum Baker), Kuūṭha (Saussurea lappa Clarke), HaridrĒ (Curcuma longa), DĒru HaridrĒ (Berberis asiatica Roxb.), VacĒ (Acorus calamus Linn), AtiviūĒ (Aconitum heterophyllum Wall. ex Royle), Kaṭuki (Picrorrhiza kurroa), Citraka (Plumbago zeylanica Linn), Cirabilva (Holoptelea integrifolia (Roxb.) Planch), HaimavatĪ (Paris polyphylla Sm).
13	Lepa	Bhaiūajya KalpanĒ	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, GhĻta etc. Different types of Lepa have been mentioned in Ąyurveda for use.
14	Loha	RasašĒstra	SažskĻta 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: Muīēa, TĪkūīa and KĒnta.
1.	Maharasa	RasašĒstra	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.	MĒžsa	RacanĒ đĒrĪra	SažskĻta term for flesh. It is the third among the seven bodily constituents (DhĒtu), derived from Rakta DhĒtu and is precursor of the MedĒ DhĒtu. 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.	MĒnasa Doūa	đĒrĪrakriyĒ/ Maulika SiddhĒnta	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 Doūa. These are the psychopathogenetic factors which affect mind and produce mental disorders.
4.	MĒraīa	RasašĒstra	Literally means 'killing'. It refers to the processing of metals and minerals through oxidation in Ąyurveda 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.	MĒtrĒ	KĒyacikitsĒ	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.	MadĒtyaya	KĒyacikitsĒ	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 madĒtyaya is comparable to the third and fourth of these stages.
7.	Madhumeha	KĒyacikitsĒ / Roga NidĒna	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. Ąyurveda regards it as a type of Prameha or the urinary disorders and is mentioned to be incurable.
8.	Madhura	đĒrĪrakriyĒ	One of the six RASA mentioned in Ąyurveda, the term refers to Sweet taste.It is Guru (Heavy), Snigdha (Viscous) and đĪta (Cooling). It is nourishing, toning and calming. It helps to build up the body tissues. Composed predominentaly of PĻthvĪ & Jala elements, it increases Kapha and pacifies VĒta and Pitta. If taken in excess, it causes obesity, diabetes and lethargy. See Rasa also.
9.	Madhyama	Maulika SiddhĒnta	Term stands for intermediate' or in between'. Used for multiple meanings in Ąyurveda, It signifies the middle part of the body (trunk) anatomically and middle age from medicinal point of view.'
10.	Madya	Bhaiūajya KalpanĒ	Any intoxicating material or substance. Specifically refers to fermented alcoholic preparations.
11.	MahĒbhĶta	Maulika SiddhĒnta	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 (PĻthvĪ), Water (Jala), Fire (Teja), Air (VĒyu) and Space (ĄkĒša). Each of these five is related to a chief sense of perception and has a chief property. Collectively, these are termed as PaŪcamahĒbhĶta.
12.	MahĒkaūĒya	Dravyaguīa	KaūĒya signifies the Drugs having thearapeutic value. MahĒkaūĒya 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. MahĒkaūĒya 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 SthĒpana(pain alleviating) etc.
13.	MajjĒ	RacanĒ đĒrĪra	One of the seven bodily constituents (DhĒtu), it is derived from Asthi DhĒtu (Bone) and is generative of đukra (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 đukra (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	đĒrĪrakriyĒ	The term is derived frm the DhĒtu MĻ 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 Doūa and DhĒtu. Their formation is mandatory for the maintainence of health and excretion is equally important as these toxify if retained. PurĪūa (Faeces), MĶtra (Urine) and Sveda (Sweat) are the main Malas in the body.
15.	Mana	đĒrĪrakriyĒ	Derived from the verbal root MĻ 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 Tridaīēa (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 Ąyurvedik pharmaceutics, the term literally means slow'. It is the property of PĻthvĪ & Jala MahĒbhĶta. The drugs having this property act slowly. It provokes the Kapha and pacifies the Pitta. For example GuēucĪ (Tinospora cordifolia).
17.	Maīda	Bhaiūajya KalpanĒ	Refers to rice water. It is regarded as a preparation where one part of rice (đĒli DhĒnya) 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.	MaždĒgni	KĒyacikitsĒ	Signifies diminished digestive capacity or low digestive fire. A type of imbalance of JaṭharĒgni(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.	Mažtra	KĒyacikitsĒ	SažskĻta 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. Mažtras quieten the mind, harmonize the inner self and stimulate latent spiritual qualities. Incantation of specific Mažtras has been mentioned to be useful for treatment of psychic disorders. It forms a part of DaivĪ CikitsĒ mentioned in ancient therapeutics.
20.	Mardana	RasašĒstra	The process of trituration of drugs generally the metals & minerals to a fine state of division with or without prescribed liquid
21.	Marma	RacanĒ đĒrĪra	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 (MĒžsa), veins (SirĒ) and arteries (DhamanĪ) are intimately associated. Ąyurveda 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 SadyaprĒīahara (instant killers), KĒlĒntaraprĒīahara (causing death after some interval), Višalyaghna (causing death as soon as the foreign body is removed), Vaikalyakara (causing permanent loss or deformity of the organ), RujĒkara (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	Bhaiūajya KalpanĒ	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 AnupĒna.
23.	MedĒ	RacanĒ đĒrĪra	SažskĻta term for fat or adipose tissue. It is one of the seven bodily constituents (DhĒtu), derived from MĒžsa (flesh) and is precursor of the Asthi DhĒtu (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.	MĒraīa	đĒrĪrakriyĒ	SažskĻta 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; BrĒhmĪ (Bacopa monnieri) and đaŽkhapuūpĪ (Convolvulus pluricaulis).
26.	MithyĒyoga	Roga NidĒna	Literally means improper proportion. Regarded as one of the cause of the disorders in Ąyurveda, 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 KĒla while untrue, untimely, harsh speech indicates MithyĒyoga of speech (VĒcika). Such coordinations result in undesirable results causing disease.
27.	MĻdu	Dravyaguīa	One of the twenty physico-pharmacological qualities of the drugs mentioned in Ąyurvedika pharmaceutics, the term literally refers to softness. It is the property of ĄkĒša and Jala. The herbs having the property are easy to process, digest and soften the waste products. Such drugs enhance Kapha and pacify the VĒta and Pitta.
28.	MĶhĶrta	Maulika SiddhĒnta	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 BrĒhmamĶhĶrta also.
29.	MĶla	SiddhĒnta / 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 Ąyurvedika pharmacogonosy, the term refers to the root of a plant.
30.	MĶrcchĒ	Roga NidĒna	SažskĻta term for fainting or unconsciousness. A disease caused by vitiation of Tama, which causes blockage of sensory pathways along with other Doūa, leading to loss of mental perception of pleasure or pain. Regarded as first stage of coma.
1.	NĒbhi	RacanĒ đĒrĪra	SažskĻta term for navel or the umblicus. One of the ten specific life spots- the DašaprĒīĒyatana (seat of vital air), it is also the site of one of the six energy Cakras known as MaīipĶra Cakra. It is a SadyaŠ PrĒīahara Marma (instantly fatal) in nature. It corresponds to deep vital structures in the navel region.
2.	NĒd̂Ī	RacanĒ đĒrĪra	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 NĒd̂Īs namely Id̂Ē, PiŽgalĒ and SuūumnĒ. SuūumnĒ is the major nerve bundle which passes through the spinal column while Id̂Ē and PiŽgalĒ intertwine the spinal column.
3.	NĒd̂Ī ParĪkūĒ	Roga NidĒna	One of the Aūṭavidha ParĪkūĒ, 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 Doūika 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 AŽgula below Maīibandha SandhĪ by examining the radial artery pulse. The index, middle and ring fingers are used. VĒta Doūa 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.	NĒd̂Ī Svedana	KĒyacikitsĒ	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.	NĒnĒtmaja	KĒyacikitsĒ	A disease caused by single Doūa which is predominant, i.e. either of VĒta, Pitta or Kapha. 'Anatamaja' pertains to the one which is not produced by self. Here, the prefix 'NĒ' representing 'not' has been added to the term 'AnĒtmaja'; and literally the term means the disease which is produced from ones own self or a single Dosa only. Eighty types of VĒta, forty of Pitta & twenty types of Kapha NĒnĒtmaja disorders have been described in classical texts.
6.	Nasya	KĒyacikitsĒ	One of the five major therapeutic procedures mentioned in PaŪacakarma, 'Nasa' means nose and the term Nasya signifies nasal application of herbal medicines .The nose is the doorway to the đira 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 (đodhana), nourishing (BĻhažīa) and palliative (đamana). For each ailment a substance that gives desirable result is selected. See
7.	đirovirecana also.	NidĒna Roga NidĒna	SažskĻta 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, NidĒna is to the disease. It signifies all the aetiological factors whether endogenous, exogenous, immediate or distant.
8.	NidĒna PaŪcaka	Roga NidĒna	Etiological pentads. The term signifies the five fold methodology for examination or the five steps of the Roga ParĪkūĒ which are the means of understanding the genesis of the disease.These are employed for proper diagnosis of the disorder. It includes NidĒna (aetiological factors), PĶrvarĶpa (porodromal signs), RĶpa (signs & Symptoms), Upašaya (therapeutics tests) and SamprĒpti (pathogenesis). Though employed collectively for proper diagnosis, they are significant individually also and are applicable in different states of the disease management.
9.	NidrĒ	SažskĻta	term for sleep. When the mind is afflicted by 'Tama' at night, the Kapha Doūa increases and natural sleep is inflicted. When organs of coginition and action, i.e. ManaŠ 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 NidĒna	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	đĒrĪrakriyĒ	One of the seven bodily components; second most important after Rasa, it is the bodily fluid, i.e. blood. As per Ąyurvedika physiology, it is formed by the action of the RaŪjaka 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.MĒžsa. It vitalizes and maintains normal activities of life. It also endows on the body the natural glow of complexion.
7.	Raktamokūaīa	đalyaTažtra	Therapeutic blood letting. Regarded as one of the five purificatory procedures (PaŪcakarmma) by Sušruta, 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/ điravedha) or application of leeches (JalĶkĒ) 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.	RaŪjaka Pitta	đĒrĪrakriyĒ	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 Ąyurveda including juice, taste and essence. In Ąyurvedic 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 ―aēarasa viz. Madhura (sweet), Amla (sour), Lavaīa (saline), Kaṭu (pungent),Tikta (bitter) and KaūĒya (astringent). The existence of different types of tastes is attribuated to varying PaŪacabhautika composition. Each Rasa has a specific pacifying or vitiating effect on the Doūa and the Dravya is selected keeping in view the Rasa and the predominent Doūa in the body of the patient.
10.	Rasa	RasašĒstra	The term signifies the principal element, i.e. mercury, used in Ąyurvedic 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 PĒrada also.
11.	Rasa	đĒrĪrakriyĒ	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.	RasašĒstra	Maulika SiddhĒnta	The term literally means science of mercury'. It refers to branch of Ąyurveda 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.	Rasauūadhi	RasašĒstra	Medicaments or preparations containing metals or minerals as the main ingredient. Though all the formulations of metals and minerals are regarded as Rasauūadhi, 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 Ąyurveda and hence called as Rasendra.
14.	RasĒyana	AūṭĒŽga Ąyurveda	One of the eight clinical specialties of Ąyurveda 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 (KuṭiprĒvešika). 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 (VĒtĒtapika). A third type has been described as ĄcĒra RasĒyana 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 PrĒīayĒma (breath control). 2. As mentioned in Ąyurvedika pharmacology, it is one of the pharmacodynamic actions of drugs mentioned in Ąyurveda. 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.	ṚtucaryĒ	Svastha VĻtta	The term stands for seasonal conduct / regimen. Indian year has been divided into six seasons of two months each namely đišira, Vasanta, GrĪūma, VarūĒ, đarada 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 ṚtucaryĒ 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	NidĒna	SažskĻta 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.	Rukūaīa	KĒyacikitsĒ	One of the six preparatory treatments (Upakrama), literally the term means the one which creates dryness. Regarded as one of the three depleting therapies (LaŽghana), 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 (KaūĒya) substances. It is best suited for conditions where the channels of circulation are obstructed and there is an excessive dominance of the aggravated Doūa for example spasticity of the thighs, gout and urinary disorders.
19.	RĶkūa	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 PĻthvĪ, Agni and VĒyu. The property aggravates VĒta and pacifies Kapha. It generates dryness, hardness, and roughness over the body. Its main function is đoūaīa (to absorb), besides developing roughness, hardness and destroying strength and complexion. As for therapeutic benefits, the drugs having this property are AvĻūya (non-aphrodisiac) and a Stambhan (cease secretions) and are thus useful in diseases of excessive secretion e.g. diarrhoea.
20.	RĶpa	NidĒna	SažskĻta term that literally means what can be visualised, i.e. a form, image, figure or appearance. Third aspect of the aetiological process of diagnosis (NidĒna PaŪcaka), 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: SĒmĒnya i.e. generalised symptoms or the total nature of disease and Višeūa, i.e. the specific individual symptoms as per Doūa predominance on which alone the nature of disease rests.
1.	Sadharana Rasa	RasašĒstra	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.	đĒlĒkya	AūṭĒŽga Ąyurveda	The term đĒlĒkya' has been derived from the root đalĒkĒ which means a lancet or probe. It refers to the branch of Ąyurveda 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.	đalya	Ąyurveda	The term literally means a foreign body or material which bothers the psyche or physical body. It is the branch of AūṭĒŽga Ąyurveda which deals with extraction various types of foreign bodies that have been producing disorders. Regarded as a significant branch of Ąyurveda, it originated from the sage-physician Sušruta, 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.	đĒrĪra	đĒrĪra RacanĒ	Derived from the root đĪrūayate, 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 ĄyuŠ, 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. Doūa, DhĒtu and Mala.
5.	đĪta	Dravyaguīa	SažskĻta term signifying property of coldness of the matter. It is one of the twenty physico-pharmacological qualities of the drugs mentioned in Ąyurvedika pharmacology. Antagonist to the Uūīa Guīa (hotness), it is principally composed of Jala and is characterstic of Madhura, Tikta and KaūĒya Rasa. It aggravates Kapha and VĒta while pacifies the Pitta. The drugs having this property are capable of curing MĶrcchĒ (syncope), TĻūīĒ (thirst) and DĒha (burning sensation) in the body. Its main function being Stambhan (cease secretions) and it increases the strength and immunity power as well.
6.	đira	đĒrĪra RacanĒ	SažskĻta term for head or skull. The uppermost part of body, it is regarded as UttamĒŽga i.e. the supreme organ which controls functions of the whole body system.
7.	đleūaka Kapha	đĒrĪrakriyĒ	Derived from the root đliū ĄliŽgane' 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.
	đleūamĒ	đĒrĪrakriyĒ	See Kapha.
9.	đodhana	KĒyacikitsĒ	Purification therapy. It is the detoxification through PaŪacakarma. See Sažšodhana also.
10.	đodhana	RasašĒstra	Means purification. In Ąyurvedika 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 MĒraīa.
11.	đukra	KriyĒ đĒrĪra	It is the last of the seven bodily constituents which is the generative fluid, derived from the MajjĒ. Although in SažskĻta the term refers to the male reproductive part or the semen, as a DhĒtu 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. Sušruta is the first to accept the presence of đukra in females.
12.	SĒdhaka Pitta	đĒrĪrakriyĒ	The term is derived from the root SĒdh' 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.	SamĒna VĒyu	đĒrĪrakriyĒ	One of the five sub-types of VĒta, 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.	Sažsarjana Krama	KĒyacikitsĒ	Post- PaŪcakarma regimen or the PašcĒt Karma of PaŪcakarma therapy. After the removal of Doūas 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 Sažsarjana 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.	Sažšamana	KĒyacikitsĒ	Pacification therapy, also known as đamana.. One of the three principle types of treatments mentioned in Ąyurveda, it signifies the treatment therapies which are intended to pacify the vitiated Doūa 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 Doūa which can be physical, verbal as well as mental.
16.	Sažšodhana	KĒyacikitsĒ	One of the three principal types of treatments mentioned in Ąyurveda, it signifies the cleansing therapy which involves elimination of waste products including the vitiated Doūa from the system.The therapy is administered through five therapeutic procedures of PaŪacakarma namely Vamana (emesis), Virecana (purgation), AnuvĒsana (unctuous enema), ĄsthĒpana (non-unctuous/ decoction enema) and đirovirecana (nasal insufflation) and can thus also be defined as Internal purification throughPaŪacakarma. It is recommended as beneficial prior to all methods of treatment specially the rejuvenation (RasĒyana). The therapy is aimed at radical removal of the disease factors and complete restoration of health. It detoxifies the body and mind.
17.	Saiždhava	RasašĒstra	SažskĻta term for Rock salt. It is named after the Indus region where it is found. It is extensively used in Ąyurveda both as a drug and as an adjunct to the drug. Regarded as the best among all the salts used in Ąyurveda, it is the only one which is cold in potency (đĪtaVĪrya). It is an appetiser, improves the digestive power and is beneficial for the eyes. It acts on all the three Doūa and is capable of entering even the minutest parts of the body since it is SĶkūma.
18.	SaŪcaya	Roga NidĒna	First KriyĒkĒla marked by the stage of accumulation of vitiated Doūa. 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 Ąyurvedika pharmacology. Regarded as the characterstic of Jala, it is the opposite of Sthira and aggravates the Kapha. Its main function is to provoke Doūa into action. It is responsible for breaking the bond and release Mala (excretory product) from the body. It is useful in đodhana CikitsĒ (evacuation therapy).
20.	Sira	đĒrĪra RacanĒ	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 Doūa and seven hundred in total, these originate from the region of umblicus (NĒbhi) and spread out over the entire body.These vessels carry VĒta, 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 (SirĒvedhana), which was regarded as a curative measure.
21.	SmĻti	đĒrĪrakriyĒ/ KĒya cikitsĒ	Refers to power of recollection or the memory of an individual.
22.	SnĒyu	đĒrĪra RacanĒ	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 Ąyurveda, 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 (MĒžsa) and joints (Saždhi) including paralysis, loss of limbs and even death.
23.	Sneha	PadĒrtha VijŪĒna	SažskĻta term signifying love and affection, the term specifically refers to the unctuous substances used in Ąyurveda for Snehana (oleation therapy). The unctuous substances can be of vegetable origin i.e. Taila or of animal origin i.e. GhĻta, VasĒ and MajjĒ. Of these four types, GhĻta is considered the best.
24.	Snehana	KĒyacikitsĒ	SažskĻta 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 thePaŪacakarma. 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 BĒhya Snehana (external oleation) and ĄbhyĒntara Snehana (internal oleation). While external oleation involves oil massages and oil bath (AbhyaŽga), internal oleation involves internal administration of medicated oils and GhĻta. The method renders the system smooth, liquifies the vitiated Doūa 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 Ąyurvedika pharmacology, the term literally refers to viscid, unctuous, smooth and adhesive. It is principally composed of PĻthvĪ and Jala. The property aggravates Kapha while pacifying VĒta. 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 VĻūya (aphrodisiac) and BĻhažīa (nourishing/bulk promoting).
26.	Srotasa	KriyĒ đĒrĪra	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 Doūa and may be vitiated by their vitiation. Disease results if the circulation of these channels is arrested or impeded. In case of any morbidity, Sažšodhana 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 Ąyurvedika pharmacology. Regarded as the characterstic of PĻthvĪ, it aggravates Kapha and suppresses the VĒta 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 Ąyurvedika pharmacology, it refers to bulkiness. Characterstic of PĻthvĪ, 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.	SĶkūma	Dravyaguīa	One of the twenty physio-pharmacological qualities of the drugs mentioned in Ąyurvedika pharmacology, it refers to the minuteness or fineness. Characterstic of VĒyu, Teja and ĄkĒša, it aggravates the VĒta. 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	SvasthavĻtta	SažskĻta term which signifies a healthy human body. It is a state of balanced co-ordination amongst ĄtmĒ, Indriya, and Manah.
31.	Sirodhara	KĒyacikitsĒ	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 & KaūĒya in Rasa and appetizing, light on digestion and GrĒhĪ', 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.	TamakašvĒsa	KĒyacikitsĒ	Fifth type of đvĒsa 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 đvĒsa and with Pitta predominance, it is called Sažtamaka đvĒsa. 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 YĒpya Roga; i.e. palliative disease. See YĒpya Roga also.
3.	Tamas	Maulika SiddhĒnta	The word is derived from the root Tam' and represents darkness, inertia and heaviness. It is broadly used to signify AjŪĒna (lack of knowledge).
4.	Tamo Guīa	KĒyacikitsĒ	One of three qualities pertaining to the psyche. It has the basic qualities of Guruta' or heaviness and Ąvarīaka' or the one which conceals and repersents mental darkness, delusion, lack of knowledge or ignorance (AjŪĒna). Due to heaviness, it suppresses and controls Rajas and Satva. It is associated with inertia or Jad̂atĒ and is opposite to Rajas.
5.	TanmĒtrĒ	Maulika SiddhĒnta	Precursor of the SthĶla MahĒbhĶta or the five essential elements.These are the SĶkūma MahĒbhĶta 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 PrakĻti - Satva, Rajas and Tamas. They associate in definite proportions to give rise to the five basic elements or the MahĒbhĶta owing to an inherent tendency to associate. There are fiveTanmĒtrĒs namely PĻthvĪ, Jala, Tejas, VĒyu and AkĒša.
6.	TĒpa Sveda	KĒyacikitsĒ	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	đĒrĪrakriyĒ	One of the five subtypes of Kapha. It is located in head and nourishes supports and soothes the Mastiūka 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	SiddhĒnta	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.	TĪkūīa	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 (DhĒtu) to proliferate and may produce burning sensation, inflammation and oozing of fluids. It is derived from Agni MahĒbhĶta; e.g. Bhallataka (marking nut). It is opposite to Manda.
10.	TĪkūīĒgni	đĒrĪrakriyĒ / KĒya Cikitsa	A type of vitiated JaṭharĒgni 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.	Tridoūa	Dravyaguīa	Refers to bitter taste. One of the six Rasas, it is derived from the VĒyu and ĄkĒša MahĒbhĶta. It is Rukūa (dry), đĪta (cold) and Laghu (light) and pacifies the Pitta and Kapha Doūa. It is appetizing, wormifuge, quenches thirst and digests Ąma. Excess consumption causes destruction of structural constituents which are rich in water and fat contents like MedĒ & VasĒ (adipose tissue), MajjĒ (marrow) & LasikĒ (lymph).
12.	Tridoūa	đĒrĪrakriyĒ	VĒta, Pitta & Kapha. The three (Tri) bodily humours (Doūa) on which the ideology of Ąyurveda is based. These form the fundamental principles of Ąyurvedika 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 DhĒtu'. 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 Doūa'. In the state of equilibrium these three fundamental factors maintain the integrity of the human body
13.	Triguīa	đĒrĪrakriyĒ	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 Doūa, 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.	TĻūīĒ	KĒyacikitsĒ	Literally, it stands for thirst. Excessive and unquenchable thirst has been described as a disease under Pitta NĒnĒtmaja diseases.
1.	UdĒna VĒyu	đĒrĪrakriyĒ	One of the subtypes of VĒta Doūa. Literally the word means to breathe upwards. It is located in the Kaīṭha i.e. chest & neck and governs Bala (strength), Varīa (complexion), SmĻti (memory) and especially BhĒūaīa (verbal speech).
2.	Udaka Vaha	đĒrĪrakriyĒ	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 TĒlu (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 TĻūīĒ also.
3.	Udvartana	KĒyacikitsĒ	A type of dry massage conducted like an AbhyaŽga but with a dry medium, i.e. powders or pastes of herbs instead of oil. It reduces the Kapha and MedĒ and cleanses the skin and makes it soft. Dry massages help in increasing the surface circulation and contouring the body.
4.	UpadhĒtu	Ŧ KriyĒšĒrĪra/ RasašĒstra ŧ	Subsidiary or secondary structural units derived as the by-products of the PrasĒda (pure form) of the DhĒtu. Their main function is to support the body. They do not undergo transformation or nourish the body as their precursors (DhĒtu). These are seven viz. Stanya & Ąrtava (derived from Rasa DhĒtu); KaīēarĒ & Sira (Rakta); six dermal layers & VasĒ (MĒžsa); SnĒyu (MedĒ). 2. In RasašĒstra, it refers to subsidiary minerals. See Annex- 2
5.	UpanĒha Sveda	KĒyacikitsĒ	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	RasašĒstra	The seven subsidiary minor minerals viz. Gandhaka (sulphur), Gairika (red ochre), KĒsĪsa (iron sulphate), Sphatika (alum), HaritĒla (orpiment), ManaŠšilĒ (realgar), AŪjana (galena) & Kažkuūṭha (exudate of Garcinia morella). See Annex- 2
7.	Upašaya	KĒyacikitsĒ	Literally it means the one which is wholesome eventually'. In Ąyurveda, it stands for therapeutic test and is one of the five diagnostic tools of NidĒna PaŪcaka employed for differential diagnosis between GĶd̂haliŽga VyĒdhi' 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 (ViparĪtĒrthakĒrĪ or contrary in effect). It is righty termed as SĒtmya' or the one which is suitable for the body, on basis of the beneficial effects derived. Eighteen types of Upašaya' have been described in Ąyurveda.
8.	Upastambha	KĒyacikitsĒ	Literally the term means the sub pillars'. Like the pillars (Tridoūa) 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 Ąyurvedic philosophy-the ĄhĒra, 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 SažsthĒ	KĒyacikitsĒ	The correct technique to practice or implement instructions. These have been described in context of ĄhĒravidhi VišeūĒyatana' or practical guidelines for consuming a wholesome diet.
10.	Uūīa	Dravyaguīa	Literally means hot or warm. One of the twenty pharmaco- dynamical properties of Dravya. It is derived from the Agni MahĒbhĶta which increases the bodily heat and causes Svedana. It has stimulant action on digestive system and increases appetite and facilitates digestion of Ąma; for e.g. Citraka. Physically it can felt by sense of touch i.e. skin.
11.	UtsĒdana	đalyaTažtra	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.	UttamĒŽga	ĒŽga đĒlĒkya / đalyaTažtra	Uttama' refers to the best and 'AŽga' refers to part. In Ąyurveda 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	KĒyacikitsĒ	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 ĄsthĒpana & AnuvĒsana Basti.
1.	Vaidya	KĒyacikitsĒ	The SažskĻta term for a physician. In Ąyurveda, 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 VidyĒ (clarity of knowledge), Vitarka (a rational & critical approach); VijŪĒna (wide knowledge); SmĻti (a good memory); TatpartĒ (devotion to profession); and KriyĒ (constantly improving oneself practically). Such a physician has been called as PrĒīĒbhisara or the one who brings life back in a dying man.
2.	Vamana	KĒyacikitsĒ	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 PaŪcakarma, it may be performed in succession with other procedures or alone. Vamana Karma acts upto the level of Amasaya, i.e.seat of Kapha Doūa (stomach & first part of small intestine) and eliminates the accumulating Doūa. It has been described as the best treatment for vitiated Kapha. An adequate Vamana is PittĒnta 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.	VĒmana	KĒyacikitsĒ	VĒmana was of the reincarnations of the hindu god, Viūīu. The term stands for a dwarf. It is one of the VĒta NĒnĒtmaja VikĒra (a disorder arising from VĒta Doūa alone). When vitiated, VĒta may lead to either gigantism or a stunted growth. VĒta 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.	VĒjĪkaraīa	KĒyacikitsĒ	Eighth branch of AūṭĒŽga Ąyurveda which deals with semenology and the study of aphrodisiacs. The basic aim of this branch is the production of good quality đukra or semen which inturn will produce a better progeny. It deals with treatment of Alpa (oligospermia), Duūṭa (vitiated by Dosa) KūĪīa (weak sperms) and đuūka (dried semen or aspermia) VĪrya (semen) and the methods and medication for its Puūṭi (nourishment), đodhana (purification),VĻddhĪ (qualitative & quantitative increase)and Utpatti (origin).
5.	Varti	đalyaTažtra	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	KĒyacikitsĒ	See Basti.
7.	VĒta	KĒyacikitsĒ	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 ĄkĒša and VĒyu MahĒbhĶta and is predominantly RĒjasika. The term is derived from the root VĒ 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 VĒta. Among the three Doūa, VĒta is the most powerful and it controls the functioning of both Pitta and Kapha.
8.	VĒta VyĒdhi	KĒyacikitsĒ	Eighty diseases caused by vitiation VĒta Doūa alone. Also termed as the VĒta -NĒnĒtmaja VikĒra. Most disorders arise as a result of imbalance between the three Doūa but in these disorders, only VĒta Doūa is vitiated. For e.g. Urustambha, BĒdhirya, Nakhabheda, VipĒdikĒ etc.
9.	VĒyu	KĒyacikitsĒ	See VĒta
10.	Veda	KĒyacikitsĒ	The term stands for acquisition of knowledge or science. Ąyurveda (ĄyuŠ + Veda) is the comprehensive knowledge of the science of longevity and is derived from Atharvaveda, the fourth Veda. See ĄyuŠ also.
11.	VidĒhĪ	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. Uūīa (hot) and đita (cold) are common.
13.	VikĒsĪ	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 DhĒtu (body structures) and loosens the joints; causing depression and slackness; e.g. Kramuka (Areca catechu) & Kodrava (Paspalum scrobiculatum)
14.	VikĻti	KĒyacikitsĒ/ Maulika SiddhĒnta	Means a state of disequilibrium, imbalance or deficiency or an excess from a normal crange. It is just the opposite of PrakĻti. Disequilibrium of DhĒtu is abnormality or VikĒra and the process by which this state develops is VikĻti. In Maulika SiddhĒnta, it refers to the sixteen products which arise from Avyakta and MahĒna. See PrakĻti also.
15.	VikĻti Viūama SamavĒya	KĒyacikitsĒ	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 GhĻta 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.