https://www.carakasamhitaonline.com/mediawiki-1.32.1/api.php?action=feedcontributions&user=Agnivesha&feedformat=atomCharak Samhita - User contributions [en]2024-03-29T10:51:54ZUser contributionsMediaWiki 1.35.2https://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Contributors&diff=44786Contributors2024-03-23T05:18:46Z<p>Agnivesha: /* Contributors- Monographs, Concepts and Contemporary Practices Section-2021 onwards */</p>
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<div>{{#seo:<br />
|title=Contributors<br />
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|keywords= Who published charak samhita?, publisher, Charak Samhita New Edition, Updates in Ayurveda, evidence based ayurveda, Indian systems of medicine, authors of charak samhita, Gopal basisht, yoegsh deole, RH Singh, Gurdip Singh, M. S. Baghel, H. M. Chandola, V.K.Joshi, S.K.Khandel, R.B.Dwivedi, K.Nishteswar, Anup Thakar, Pawankumar Godatwar, Tanuja Nesari, Kishor Patwardhan, Supriya Bhalerao, Upendra Dixit, Monographs, research articles on ayurveda, charak samhita, important concepts in Charak Samhita, fundamental principles of ayurveda, dosha, dhatu, mala, updates on ayurveda, scientific evidence of ayurveda, ayurveda science, knowledge of ayurveda, reviews in ayurveda, pramana, panchamahabhuta, mahabhuta, diabetes, skin diseases, cardiac diseases, infectious diseases, obesity, fundamental principles of ayurveda, metabolic syndrome, prakriti, prakruti, phenotype, genetic disorders, gynecological disorders, pediatrics, panchakarma, medicine, alternative medicine, khandel srikrihsna, Rohit Sane, narahari S.R., acharya S.H., mukund sabnis, dilip gadgil, ram manohar, S.N.Gupta, Narayan Prakash, bhojani M.K.,.I.T.R.A., Jamnagar, learning ayurveda, Ayu (life),Manas Prakriti (psychological constitution),Purusha (holistic human being), ayurvedic pharmacology, strotasa, aatma, manas, soul, mind, sattva, rajas, tamas, memory, intelligence, meditation, Rasayana (rejuvenation and vitalizing therapy),Vajikarana (aphrodisiac or virility enhancing therapy), Dinacharya (daily regimen for health), Ritucharya (seasonal regimen for health),Ahara vidhi (dietary guidelines),Nidra (sleep), Brahmacharya Vyayama, exercise, celibacy, sexual conduct, ama, aam, viruddha ahara, incompatible food, ashayapakarsha,Smriti,Prakriti,Satmya,Aatma,Purusha,Panchamahabhuta,Akasha mahabhuta,Vayu mahabhuta,Agni mahabhuta,Jala mahabhuta,Prithvi mahabhuta,Dhatu,Rasa dhatu,Rakta dhatu,Mamsa dhatu,Meda dhatu,Asthi dhatu,Majja dhatu,Shukra dhatu,Ojas,Ahara vidhi,<br />
Tantrayukti,Guna,Panchakarma,Menstrual disorders,Prenatal care (garbhini paricharya),Kha vaigunya,Shatkriyakala,Ayurveda,Snehana (unction therapy),Swedana,Vamana,Virechana,Basti,Nasya,Raktamokshana,Mala,Purisha,Mutra,Garbha,Contraceptives,Artava,Dosha,Dinacharya,<br />
Infectious diseases,Prajnaparadha,Langhana,Indriya,Brimhana,Deepana,Rukshana,Pachana,Stambhana,Rasayana,Vajikarana,Aushadha Sevana Kala,<br />
Acid peptic diseases,Manas (Mind and mental health),Preface- Charak Samhita New Edition,Obesity and Metabolic Syndrome,Nidra, Cardiac diseases,Sutika Paricharya, Buddhi,Hetu, Interactive session on Contemporary Ayurveda,Menopausal Syndrome,Congenital disorders,Neurological diseases,Vyadhi,Neonatal care,Amavata,Agni,Skin diseases in Integrative Medicine,Pramana, Emergency medicine in Ayurveda,Deha Prakriti,Immunization,Kidney diseases,Manas Prakriti, Pratyaksha pramana, Psychiatric diseases,Cancer,Rheumatic diseases,<br />
Panchakarma in modern lifestyle,Kaarya Kaarana Siddhanta,Aaptopadesha pramana (knowledge by authoritative statement),Jwara (various fevers),Samanya Vishesha Siddhanta (Theory of similarity and dissimilarity),Karma (action),Anumana pramana (knowledge by inference),<br />
Yukti pramana (knowledge by logical application),Disha (directions),Upamana pramana (knowledge by analogy),Linga (symptomatology/features),Adhyayana (Methods of study and learning),Koshtha (gut pattern),Samavaya,Padartha,Abhava,Dravya,Vipaka,<br />
Kala,Sweda,Ayu,Sattva,Dhatvagni, Sharira, Brahmacharya, Bhutagni,Avyakta,Vata dosha,Marma,Madhutailika Basti,Rasa,Vaitarana Basti,Tamas,<br />
Tanmatra,Upavasa,Aushadha,Ritucharya,Pitta dosha,Kapha dosha,Piccha basti, Vikriti,Vyayama,Veerya,Samadhi,Swabhavoparam vada,Rajas,<br />
Prabhava,Shastra, Rogamarga,Dhriti,Dhairya,Srotasa,Janapadodhvansa,Kala Sharira,Varna, Viruddha Ahara,Dhumapana,Ashayapakarsha,Ama,<br />
Shirodhara,Asthapana basti,Yapana basti,Adharma,Samhanana,Aupasargika vyadhi,Pranavaha srotas,Annavaha srotas,Stanya,Nitya sevaniya - asevaniya dravya,Matra basti,Pakshaghata,Udakavaha Srotas,Manovaha Srotas,Pramanatah Pariksha,Udavarta,Adhyapana vidhi <br />
|description=Charak Samhita is core text of Ayurveda, the Indian System of medicine. This is new updated edition of Charak Samhita with a special section on important concepts and contemporary practices. The Charak Samhita Research, Training and Skill Development Centre is continuously working to update this edition with newer researches and evidences. <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<br />
==<big>'''Charak Samhita New Edition Project '''</big>==<br />
<br />
This edition of [[Charak Samhita]] is now being continuously updated by the team of [[Charak Samhita Research, Training and Skill Development Centre]].More information about the project is available on [[Charak_Samhita_New_Edition_(Wiki)_Project|about the project]] page. <br />
<br />
==<big>'''Editorial Board'''</big>==<br />
<br />
{| class="wikitable collapsible" border="1" style="text-align: center;<br />
|+Charak Samhita New Edition <br />
|-<br />
! colspan = "4"| Chief Editor <br />
|-<br />
|colspan ="4" | [[Gopal Basisht|'''Dr.Gopal K. Basisht''']]<br />
|-<br />
! colspan = "4"| Advisory Board<br />
|-<br />
|Prof.R.H.Singh <br />
|Prof. Gurdip Singh <br />
|Prof. M. S. Baghel [2013- 09/01/2021] <br />
|Prof. H. M. Chandola <br />
|-<br />
|Prof.V.K.Joshi <br />
|Prof. S.K.Khandel <br />
|Prof. R.B.Dwivedi <br />
|Prof.K.Nishteswar<br />
|-<br />
! colspan = "4"|Editorial Board <br />
|-<br />
|Prof. Anup Thakar <br />
|Prof. Pawankumar Godatwar<br />
|colspan="2"| Prof. Tanuja Nesari <br />
|-<br />
|Prof. Kishor Patwardhan <br />
|Dr. Supriya Bhalerao <br />
|colspan="2"| Prof. Upendra Dixit <br />
|-<br />
! colspan = "4"|Executive Editor <br />
|-<br />
|colspan ="4" | [[Deole Y.S.|Dr.Yogesh Shamrao Deole]] <br />
|-<br />
! colspan = "4"|Charak Research Fellows <br />
|-<br />
|colspan="2"|Dr.Anagha Sivanandan [2020-2021]<br />
|colspan="2"|Dr.Aneesh E.G.[2020-2021]<br />
|}<br />
<br />
== <big>'''Contributors- Charak Samhita New Edition 2020'''</big> ==<br />
<br />
A team of more than 150 [[Ayurveda]] scholars from topmost [[Ayurveda]] institutes in India have contributed to this project since its inception in 2013 till the release of the first version in December 2018. The list of contributors in various capacities is given. <br />
<br />
{| class="wikitable collapsible" border="1" style="text-align: center;<br />
|+ '''List of Contributors''' 2013-20 <br />
|-<br />
! scope="col"| Sr. No.<br />
! scope="col"| Title<br />
! scope="col"| Authors (Translators and commentators)<br />
! scope="col"| Reviewer(s)<br />
! scope="col"| Editor(s)<br />
|-<br />
| <br />
| '''[[Preface- Charak Samhita New Edition]]'''<br />
| '''[[Basisht G.]]'''<br />
| --<br />
| '''[[Deole Y.S.]]'''<br />
|-<br />
| <br />
| '''[[Charak Samhita]]'''<br />
| '''Singh R.H.'''<br />
| '''[[Basisht G.]]'''<br />
| '''[[Deole Y.S.]],[[Basisht G.]]'''<br />
|-<br />
| '''I'''<br />
| '''[[Sutra Sthana]] - Preamble'''<br />
| '''Dwivedi R.B.'''<br />
|[[Basisht G.|'''Basisht G.''']]<br />
| '''[[Deole Y.S.]],[[Basisht G.]]'''<br />
|-<br />
| 1<br />
| [[Deerghanjiviteeya Adhyaya]]<br />
| Singh R.H., Singh G., Sodhi J.S., Dixit U.<br />
| Panse A.<br />
| Dixit U.,[[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 2<br />
| [[Apamarga Tanduliya Adhyaya]]<br />
| Nesari T., Mallya S., Sawant B.<br />
| Sawant B.<br />
| Sawant B., [[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 3<br />
| [[Aragvadhiya Adhyaya]]<br />
| Dubey S.D., Sen B., [[Deole Y.S.]]<br />
| Jani D., Sirdeshpande M.<br />
| Jani D., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 4<br />
| [[Shadvirechanashatashritiya Adhyaya]]<br />
| Dubey S.D., Singh A., [[Deole Y.S.]]<br />
| Jani D., Sawant B.<br />
| Jani D., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Matrashiteeya Adhyaya]]<br />
| Nair S.S.R., [[Deole Y.S.]],Rao M.<br />
| Reddy P.S.<br />
| Reddy P.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 6<br />
| [[Tasyashiteeya Adhyaya]]<br />
| Nathani N.<br />
| Reddy P.S.<br />
| Reddy P.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 7<br />
| [[Naveganadharaniya Adhyaya]]<br />
| [[Deole Y.S.]]<br />
| Rao M.<br />
| Reddy P.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 8<br />
| [[Indriyopakramaniya Adhyaya]]<br />
| Tripathi J.S., [[Deole Y.S.]]<br />
| Rao M., Chandola H.M., Tanna I.<br />
| Reddy P.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 9<br />
| [[Khuddakachatushpada Adhyaya]]<br />
| Tomar G.S., Kumar N.<br />
| Gujarathi R., Godatwar P.<br />
| Dixit U., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 10<br />
| [[Mahachatushpada Adhyaya]]<br />
| Chandola H.M., Kajaria D.<br />
| Gujarathi R., Godatwar P.<br />
| Dixit U., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 11<br />
| [[Tistraishaniya Adhyaya]]<br />
| Tiwari P.<br />
| Panja A., Godatwar P.<br />
| Dixit U., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 12<br />
| [[Vatakalakaliya Adhyaya]]<br />
| Khandel S.K., Rai S.<br />
| Panja A., Godatwar P.<br />
| Dixit U., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 13<br />
| [[Sneha Adhyaya]]<br />
| Thakar A. B., Auti S.<br />
| Dwivedi L.K., Galib, Sabnis M., Patil V.<br />
| Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 14<br />
| [[Sweda Adhyaya]]<br />
| Mangalasseri P.<br />
| Galib, Dwivedi L.K., Thakar A. B., Patil V.<br />
| Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 15<br />
| [[Upakalpaniya Adhyaya]]<br />
| Shrivastav V.K., Srivastava A., [[Deole Y. S.]]<br />
| Galib<br />
| Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 16<br />
| [[Chikitsaprabhritiya Adhyaya]]<br />
| Murthy A.R.V., Magare R.<br />
| Galib, Sabnis M.<br />
| Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 17<br />
| [[Kiyanta Shiraseeya Adhyaya]]<br />
| Goyal M.,Singh G.<br />
| Pol A.<br />
| Kar A., Rai S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 18<br />
| [[Trishothiya Adhyaya]]<br />
| Prasad R., Deole Y. S.<br />
| Pol A.<br />
| Kar A., Rai S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 19<br />
| [[Ashtodariya Adhyaya]]<br />
| Kar A.C., Sharma R.<br />
| Pol A.<br />
| Kar A.C., Rai S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 20<br />
| [[Maharoga Adhyaya]]<br />
| Byadgi P.S., Saini N.<br />
| Pol A.<br />
| Kar A.C., Rai S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 21<br />
| [[Ashtauninditiya Adhyaya]]<br />
| Pandey A.<br />
| Byadgi P.S.<br />
| Dwivedi R.B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 22<br />
| [[Langhanabrimhaniya Adhyaya]]<br />
| Murthy K.N., Deole Y. S.<br />
| Byadgi P.S.<br />
| Dwivedi R.B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 23<br />
| [[Santarpaniya Adhyaya]]<br />
| Sabnis M., Deole Y. S.<br />
| Byadgi P.S.<br />
| Dwivedi R.B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 24<br />
| [[Vidhishonitiya Adhyaya]]<br />
| Bharadwaj P.K., Sharma A.K.<br />
| Byadgi P.S.<br />
| Dwivedi R.B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 25<br />
| [[Yajjah Purushiya Adhyaya]]<br />
| Dwivedi B.K., Deole Y. S., Kutty Ashwathy, Narayanan Rakesh V.<br />
| Nishteswar K.<br />
| Dwivedi R.B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 26<br />
| [[Atreyabhadrakapyiya Adhyaya]]<br />
| Dubey S.D., Singh A.N., Singh A., Deole Y. S.<br />
| Nishteswar K., Sirdeshpande M.K.<br />
| Sirdeshpande M.K., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 27<br />
| [[Annapanavidhi Adhyaya]]<br />
| Jaiswal M.L., Mandal S.K., Deole Y. S.<br />
| Aacharya R.<br />
| Sirdeshpande M.K., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 28<br />
| [[Vividhashitapitiya Adhyaya]]<br />
| Rao M.<br />
| Deole Y. S.<br />
| Patwardhan K., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 29<br />
| [[Dashapranayataneeya Adhyaya]]<br />
| Manohar P.R.<br />
| Paliwal M.<br />
| Patwardhan K., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 30<br />
| [[Arthedashmahamooliya Adhyaya]]<br />
| Patwardhan K., Upadhyaya W.<br />
| Gujarathi R.<br />
| Dwivedi R.B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| '''II'''<br />
| '''[[Nidana Sthana]]- Preamble'''<br />
| '''[[Deole Y. S.]]'''<br />
| '''[[Basisht G.]]'''<br />
| '''[[Basisht G.]]'''<br />
|-<br />
| 1<br />
| [[Jwara Nidana Adhyaya]]<br />
| Dwivedi R.B.,Dubey S.D., Gujarathi R.,Singh A.Khandel S.K., Rai S.<br />
| Kar A.C.<br />
| Khandel S.K., Godatwar P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 2<br />
| [[Raktapitta Nidana Adhyaya]]<br />
| Joshi V.K., Ghildiyal S.<br />
| Kar A.C., Nimbalkar R.<br />
| Khandel S.K., Godatwar P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 3<br />
| [[Gulma Nidana Adhyaya]]<br />
| Sahu M., Fatmi U., [[Deole Y.S.]]<br />
| Kar A.C., Gadgil D.<br />
| Khandel S.K., Godatwar P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 4<br />
| [[Prameha Nidana Adhyaya]]<br />
| Chandola H.M., Kajaria D.<br />
| Kar A.C., Byadgi P.S., Sabnis M.<br />
| Khandel S.K., Godatwar P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Kushtha Nidana Adhyaya]]<br />
| Baghel M.S., Mandal S.K.<br />
| Nimbalkar R.<br />
| Khandel S.K, Godatwar P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 6<br />
| [[Shosha Nidana Adhyaya]]<br />
| Singh R.H., Sodhi J.S<br />
| Nimbalkar R., Ghadi R.<br />
| Khandel S.K, Godatwar P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 7<br />
| [[Unmada Nidana Adhyaya]]<br />
| Tripathi J.S., [[Deole Y.S.]]<br />
| Godatwar P., Mamidi P.<br />
| Khandel S.K, Godatwar P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 8<br />
| [[Apasmara Nidana Adhyaya]]<br />
| [[Deole Y.S.]]<br />
| Khandel S.K<br />
| Khandel S.K, Godatwar P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| '''III'''<br />
| '''[[Vimana Sthana]]- Preamble'''<br />
| '''[[Deole Y.S.]]'''<br />
| '''[[Basisht G.]]'''<br />
| '''[[Basisht G.]]'''<br />
|-<br />
| 1<br />
| [[Rasa Vimana Adhyaya]]<br />
| Joshi V.K., Ghildiyal S.<br />
| Panja A.<br />
| Khandel S.K., Bhagwat M., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 2<br />
| [[Trividhakukshiya Vimana Adhyaya]]<br />
| Tripathi J.S., Mali V., Mali P.<br />
| Panja A.<br />
| [[Deole Y.S.]], [[Basisht G.]], Khandel S.K., Bhagwat M. <br />
|-<br />
| 3<br />
| [[Janapadodhvansaniya Vimana Adhyaya]]<br />
| Nishteswar K.<br />
| Panja A.<br />
| Pol A., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 4<br />
| [[Trividha Roga Vishesha Vijnaniya Vimana Adhyaya]]<br />
| Dwivedi R.B., Gujarathi R.<br />
| Paliwal M., Sapra U.<br />
| Pol A., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Sroto Vimana Adhyaya]]<br />
| Singh R.H., Sodhi J.S<br />
| Paliwal M.<br />
| Pol A., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 6<br />
| [[Roganika Vimana Adhyaya]]<br />
| Chandola H.M., Kajaria D.<br />
| Paliwal M., Sapra U.<br />
| Pol A., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 7<br />
| [[Vyadhita Rupiya Vimana Adhyaya]]<br />
| Baghel M.S., Mandal S.K.<br />
| Paliwal M., Tengase V.<br />
| Khandel S.K., Bhagwat M., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 8<br />
| [[Rogabhishagjitiya Vimana Adhyaya]]<br />
| Dubey S.D., Singh A.N., Singh A., Singh A., Samant A., Deole Y. S.<br />
| Khandel S.K., Ram J.P.<br />
| Khandel S.K., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| '''IV'''<br />
| '''[[Sharira Sthana]]-Preamble'''<br />
| '''Kumar A.'''<br />
| '''[[Basisht G.]]'''<br />
| '''[[Deole Y.S.]]''','''[[Basisht G.]]'''<br />
|-<br />
| 1<br />
| [[Katidhapurusha Sharira Adhyaya]]<br />
| Dwivedi R.B., Gujarathi R.<br />
| Rajagopala S., Chandola H.M., Tanna I. <br />
| Bhalerao S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 2<br />
| [[Atulyagotriya Sharira Adhyaya]]<br />
| Dwivedi M., Rai A.<br />
| Rajagopala S., Shukla (Upadhyaya) K.<br />
| Bhalerao S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 3<br />
| [[Khuddika Garbhavakranti Sharira Adhyaya]]<br />
| Patwardhan K., Upadhyaya W.<br />
| Kasar N., Shukla (Upadhyaya) K.<br />
| Bhalerao S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 4<br />
| [[Mahatigarbhavakranti Sharira Adhyaya]]<br />
| Gehlot S., Singh B.M., Gujarathi J.<br />
| Rajagopala S., Shukla K. (Upadhyaya)<br />
| Bhalerao S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Purusha Vichaya Sharira Adhyaya]]<br />
| Awasthi H.H., Singh R., [[Deole Y.S.]]<br />
| Bhalerao S.<br />
| Bhalerao S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 6<br />
| [[Sharira Vichaya Sharira Adhyaya]]<br />
| Bhalerao S., Kulkarni S.<br />
| Patwardhan K., Shilvant A.<br />
| Patwardhan K., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 7<br />
| [[Sharira Sankhya Sharira Adhyaya]]<br />
| Tiwari S.P., [[Deole Y.S.]]<br />
| Patwardhan K., Shilvant A.<br />
| Bhalerao S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 8<br />
| [[Jatisutriya Sharira Adhyaya]]<br />
| Rajagopala S., Gujarathi J., [[Deole Y.S.]]<br />
| Patwardhan K.<br />
| Bhalerao S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| '''V'''<br />
| '''[[Indriya Sthana]]-Preamble'''<br />
| '''Khandel S.K.'''<br />
| '''[[Basisht G.]]'''<br />
| '''[[Deole Y.S.]]''','''[[Basisht G.]]'''<br />
|-<br />
| 1<br />
| [[Varnasvariyam Indriyam Adhyaya]]<br />
| Gopakumar <br />
| Babu S.P.<br />
| Khandel S.K., Babu S.P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 2<br />
| [[Pushpitakam Indriyam Adhyaya]]<br />
| Khandel S.K., Rai S.<br />
| Babu S.<br />
| Khandel S.K., Babu S.P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 3<br />
| [[Parimarshaneeyam Indriyam Adhyaya]]<br />
| Baghel M.S., Nadkarni M.<br />
| Babu S.P.<br />
| Khandel S.K., Babu S.P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 4<br />
| [[Indriyaneekam Indriyam Adhyaya]]<br />
| Khandel S.K., Rai S.<br />
| Babu S.P.<br />
| Khandel S.K., Babu S.P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Purvarupeeyam Indriyam Adhyaya]]<br />
| Godatwar P., Sharma R.<br />
| Babu S.P.<br />
| Khandel S.K., Babu S.P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 6<br />
| [[Katamanisharireeyam Indriyam Adhyaya]]<br />
| Gopakumar<br />
| Babu S.P.<br />
| Khandel S.K., Babu S.P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 7<br />
| [[Pannarupiyam Indriyam Adhyaya]]<br />
| Byadgi P.S, Singh A.<br />
| Babu S.P.<br />
| Khandel S.K., Babu S.P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 8<br />
| [[Avakshiraseeyam Indriyam Adhyaya]]<br />
| Baghel M.S., Tengase V.<br />
| Babu S.P.<br />
| Khandel S.K., Babu S.P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 9<br />
| [[Yasyashyavanimittiyam Indriyam Adhyaya]]<br />
| Godatwar P.,Sharma R.<br />
| Babu S.P.<br />
| Khandel S.K., Babu S.P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 10<br />
| [[Sadyomaraneeyam Indriyam Adhyaya]]<br />
| Byadgi P.S.,Jitendra Kumar <br />
| Babu S.P.<br />
| Khandel S.K., Babu S.P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 11<br />
| [[Anujyotiyam Indriyam Adhyaya]]<br />
| Pandya D.<br />
| Babu S.P.<br />
| Khandel S.K., Babu S.P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 12<br />
| [[Gomayachurniyam Indriyam Adhyaya]]<br />
| Pandya D. <br />
| Babu S.P.<br />
| Khandel S.K., Babu S.P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| '''VI'''<br />
| '''[[Chikitsa Sthana]]-Preamble'''<br />
| '''Singh G.'''<br />
| '''[[Basisht G.]]'''<br />
| '''[[Deole Y.S.]]''','''[[Basisht G.]]'''<br />
|-<br />
| 1<br />
| [[Rasayana Adhyaya]]<br />
| Singh R.H.,Sodhi J.S., Dixit U. <br />
| Dixit U. <br />
| Dixit U., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 2<br />
| [[Vajikarana Adhyaya]]<br />
| Godatwar P.<br />
| Dixit U., Prasad B.S.<br />
| Dixit U., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 3<br />
| [[Jwara Chikitsa Adhyaya]]<br />
| Khandel S.K.,Rai S. <br />
| Chandola H.M. <br />
| Baghel M.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 4<br />
| [[Raktapitta Chikitsa Adhyaya]]<br />
| Joshi V.K.,Ghildiyal S. <br />
| Chandola H.M. <br />
| Baghel M.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Gulma Chikitsa Adhyaya]]<br />
| Singh G. <br />
| Bhagwat M., Tripathi J.S., Gadgil D.<br />
| Baghel M.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 6<br />
| [[Prameha Chikitsa Adhyaya]]<br />
| Chandola H.M.,Kajaria D. <br />
| Singh R.H., Sabnis M. <br />
| Baghel M.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 7<br />
| [[Kushtha Chikitsa Adhyaya]]<br />
| Ojha S.N.,Samant A.<br />
| Chandola H.M. <br />
| Baghel M.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 8<br />
| [[Rajayakshma Chikitsa Adhyaya]]<br />
| Sewatkar B.K.,Vaish G., Choudhary P.<br />
| Singh R.H., Ghadi R.<br />
| Baghel M.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 9<br />
| [[Unmada Chikitsa Adhyaya]]<br />
| Tripathi J.S.,[[Deole Y.S.]] <br />
| Singh R.H., Mamidi P.<br />
| Baghel M.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 10<br />
| [[Apasmara Chikitsa Adhyaya]]<br />
| Deole Y. S.<br />
| Bhagwat M., Tripathi J.S. <br />
| Baghel M.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 11<br />
| [[Kshatakshina Chikitsa Adhyaya]]<br />
| Tiwari S.K., [[Deole Y.S.]]<br />
| Singh G., Ghadi R.<br />
| Singh G., Goyal M., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 12<br />
| [[Shvayathu Chikitsa Adhyaya]]<br />
| Goyal M.<br />
| Singh G. <br />
| Singh G., Goyal M., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 13<br />
| [[Udara Chikitsa Adhyaya]]<br />
| Acharya G.S. <br />
| Goyal M.<br />
| Singh G., Goyal M., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 14<br />
| [[Arsha Chikitsa Adhyaya]]<br />
| Dudhamal T.S. <br />
| Goyal M.<br />
| Singh G., Goyal M., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 15<br />
| [[Grahani Chikitsa Adhyaya]]<br />
| Patwardhan K., Ojha S.N.,Upadhyaya W., Samant A.<br />
| Dharmadhikari A., Kajaria D.<br />
| Singh G., Goyal M., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 16<br />
| [[Pandu Chikitsa Adhyaya]]<br />
| Kar A.C.,Rai S., Aladoriya N., [[Deole Y.S.]]<br />
| Ojha S.N. <br />
| Singh G., Goyal M., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 17<br />
| [[Hikka Shwasa Chikitsa Adhyaya]]<br />
| Rao M.<br />
| Ojha S.N., Mali P.<br />
| Singh G., Goyal M., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 18<br />
| [[Kasa Chikitsa Adhyaya]]<br />
| Nesari T.,Mallya S.,Deole Y. S.<br />
| Prasad B.S., Mali P.<br />
| Singh G., Goyal M., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 19<br />
| [[Atisara Chikitsa Adhyaya]]<br />
| Byadgi P.S.,Dube N. <br />
| Prasad B.S. <br />
| Singh G., Goyal M., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 20<br />
| [[Chhardi Chikitsa Adhyaya]]<br />
| Murthy A.R.V.,Jani D. <br />
| Prasad B.S. <br />
| Singh G., Goyal M., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 21<br />
| [[Visarpa Chikitsa Adhyaya]]<br />
| Kendre M.<br />
| Ojha S.N. <br />
| Ojha S.N., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 22<br />
| [[Trishna Chikitsa Adhyaya]]<br />
| Sharma R.<br />
| Pande A.<br />
| Ojha S.N., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 23<br />
| [[Visha Chikitsa Adhyaya]]<br />
| Gopikrishna,Bhatt S.,Binorkar S.<br />
| Binorkar S.<br />
| Binorkar S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 24<br />
| [[Madatyaya Chikitsa Adhyaya]]<br />
| Wanjarkhedkar P.<br />
| Deole Y. S.<br />
| Ojha S.N., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 25<br />
| [[Dwivraniya Chikitsa Adhyaya]]<br />
| Singh L.,Sharma A.,Dudhamal T.S.<br />
| Dudhamal T.S.<br />
| Dudhamal T.S., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 26<br />
| [[Trimarmiya Chikitsa Adhyaya]]<br />
| Ojha S.N., Samant A.<br />
| Dixit U.<br />
| Ojha S.N., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 27<br />
| [[Urustambha Chikitsa Adhyaya]]<br />
| Rajkumar, Deole Y. S.<br />
| Rastogi S.<br />
| Ojha S.N., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 28<br />
| [[Vatavyadhi Chikitsa Adhyaya]]<br />
| Mangalasseri P.<br />
| Ojha S.N. <br />
| Ojha S.N., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 29<br />
| [[Vatarakta Chikitsa Adhyaya]]<br />
| Sati R.,[[Deole Y.S.]]<br />
| Ram Manohar P., Kadlimatti S.<br />
| Ojha S.N., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 30<br />
| [[Yonivyapat Chikitsa Adhyaya]] <br />
| Suman S. Wanjarkhedkar P., Sabnis M., Gujarathi J.,[[Deole Y.S.]]<br />
| Roy A.,Gujarathi J.<br />
| Gujarathi J., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| '''VI'''<br />
| '''[[Kalpa Sthana]]-Preamble'''<br />
| '''Nishteswar K.'''<br />
| '''[[Basisht G.]]'''<br />
| '''[[Deole Y.S.]]''','''[[Basisht G.]]'''<br />
|-<br />
| 1<br />
| [[Madana Kalpa Adhyaya]]<br />
| Joshi V.K.,Ghildiyal S.,Chavan S. <br />
| Chavan S., Nishteswar K.<br />
|Nishteswar K., Sawant B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 2<br />
| [[Jimutaka Kalpa Adhyaya]]<br />
| Nishteswar K.<br />
| Chavan S., Nishteswar K.<br />
| Nishteswar K., Sawant B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 3<br />
| [[Ikshvaku Kalpa Adhyaya]]<br />
| Nishteswar K.<br />
| Chavan S., Nishteswar K.<br />
| Nishteswar K., Sawant B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 4<br />
| [[Dhamargava Kalpa Adhyaya]]<br />
| Dwivedi K.N.,Sharma P. <br />
| Sawant B., Nishteswar K.<br />
| Nishteswar K., Sawant B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Vatsaka Kalpa Adhyaya]]<br />
| Dwivedi K.N.,Sharma P.<br />
| Chavan S., Nishteswar K.<br />
| Nishteswar K., Sawant B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 6<br />
| [[Kritavedhana Kalpa Adhyaya]]<br />
| Dwivedi K.N.,Sharma P. <br />
| Chavan S., Nishteswar K.<br />
| Nishteswar K., Sawant B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 7<br />
| [[Shyamatrivrita Kalpa Adhyaya]]<br />
| Sitaram B.,Sawant B. <br />
| Sawant B., Nishteswar K.<br />
| Nishteswar K., Sawant B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 8<br />
| [[Chaturangula Kalpa Adhyaya]]<br />
| Rao R.<br />
| Sawant B., Nishteswar K.<br />
| Nishteswar K., Sawant B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 9<br />
| [[Tilvaka Kalpa Adhyaya]]<br />
| Rao R.,<br />
| Sawant B., Nishteswar K.<br />
| Nishteswar K., Sawant B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 10<br />
| [[Sudha Kalpa Adhyaya]]<br />
| Rao R.<br />
| Sawant B. , Nishteswar K.<br />
| Nishteswar K., Sawant B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 11<br />
| [[Saptalashankhini Kalpa Adhyaya]]<br />
| Singh A.K.,Singh A.<br />
| Sawant B., Nishteswar K.<br />
| Nishteswar K., Sawant B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 12<br />
| [[Dantidravanti Kalpa Adhyaya]]<br />
| Bairi S.,Ravikrishna S.<br />
| Sawant B., Nishteswar K.<br />
| Nishteswar K., Sawant B., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| '''VI'''<br />
| '''[[Siddhi Sthana]]-Preamble'''<br />
| '''Thakar A.B. & Mangalasseri P.'''<br />
| '''[[Basisht G.]]'''<br />
| '''[[Deole Y.S.]]''','''[[Basisht G.]]'''<br />
|-<br />
| 1<br />
| [[Kalpana Siddhi Adhyaya]]<br />
| Thakar A. B.,Auti S.<br />
| Mangalasseri P.<br />
| Thakar A. B., Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 2<br />
| [[Panchakarmiya Siddhi Adhyaya]]<br />
| Paliwal M.<br />
| Mangalasseri P., Auti S.<br />
| Thakar A. B., Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 3<br />
| [[Bastisutriyam Siddhi Adhyaya]]<br />
| Patil V.<br />
| Mangalasseri P., Auti S.<br />
| Thakar A. B., Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 4<br />
| [[Snehavyapat Siddhi Adhyaya]]<br />
| Thakar A. B.,Auti S.<br />
| Mangalasseri P., Auti S.<br />
| Thakar A. B., Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Netrabastivyapat Siddhi Adhyaya]]<br />
| Jayadevan C.V.<br />
| Mangalasseri P.<br />
| Thakar A. B., Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 6<br />
| [[Vamana Virechana Vyapat Siddhi Adhyaya]]<br />
| Ramya A.<br />
| Mangalasseri P.<br />
| Thakar A. B., Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 7<br />
| [[Bastivyapat Siddhi Adhyaya]]<br />
| Prasad B.S.,Sajjan S., Giridhar V.<br />
| Panse A.<br />
| Thakar A. B., Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 8<br />
| [[Prasrita Yogiyam Siddhi Adhyaya]]<br />
| Gupta S.N. <br />
| Panse A.<br />
| Thakar A. B., Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 9<br />
| [[Trimarmiya Siddhi Adhyaya]]<br />
| Shenoy R.<br />
| Panse A.<br />
| Thakar A. B., Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 10<br />
| [[Basti Siddhi Adhyaya]]<br />
| Bhatted S.,Bhojani M.<br />
| Panse A.<br />
| Thakar A. B., Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 11<br />
| [[Phalamatra Siddhi Adhyaya]]<br />
| Upadhyaya P.S.,Singh S.Y. <br />
| Thakar A. B.<br />
| Thakar A.B., Mangalasseri P., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 12<br />
| [[Uttar Basti Siddhi Adhyaya]]<br />
| Singh R., Dixit U., Meena D.K.<br />
| Thakar A. B., Dixit U., Mhetre R.<br />
| Thakar A. B., Mangalasseri P., Dixit U., [[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
|}<br />
<br />
== <big>'''Contributors- Monographs, Concepts and Contemporary Practices Section-2021 onwards'''</big> ==<br />
<br />
The team of [[Charak Samhita Research, Training and Skill Development Centre]] in collaboration with scholars from eminent institutes in India are continuously working to publish important [[Concepts and Contemporary Practices]] with updates in [[Ayurveda]] in this edition. The chapters are hyperlinked with original [[Charak Samhita]] text. The list can also be seen on the [[Monographs]] page. The important concepts of [[Ayurveda]] and their contemporary practices are published in this section.<br />
<br />
{| class="wikitable"<br />
|+ '''List of Contributors''' 2021 onwards<br />
'''Total chapters in section IX:''' '''160'''<br />
!colspan="5"|'''Section IX: [[Concepts and Contemporary Practices|Monographs on Concepts and Contemporary Practices]]'''<br />
|-<br />
! scope="col"| Sr. No.<br />
! scope="col"| Title<br />
! scope="col"| Author(s) <br />
! scope="col"| Reviewer(s)<br />
! scope="col"| Editor(s)<br />
|-<br />
!colspan="5"| '''Fundamental Concepts of [[Ayurveda]]'''<br />
|-<br />
| 1<br />
| [[Ayurveda | Ayurveda (knowledge or science of life)]]<br />
| [[Deole Y.S.]]<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
|2<br />
|[[Shastra]] <br />
|Bhojani M.K., Joglekar A.A.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|3<br />
| [[Ayu|Ayu (life)]]<br />
|Bhojani M.K., Yadav Vandana<br />
|[[Basisht G.]], Khandel S.K.<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 4<br />
| [[Tantrayukti | Tantrayukti (technical tricks to understand texts)]]<br />
| Dixit U., [[Deole Y.S.]]<br />
| Mhetre H.<br />
| [[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Prakriti | Prakriti (fundamental constitution)]]<br />
| [[Deole Y.S.]]<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
| 6<br />
| [[Deha Prakriti | Deha Prakriti (somatic constitution)]]<br />
| Bhojani M.K., Tanwar Ankur Kumar<br />
| [[Basisht G.]]<br />
| [[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 7<br />
| [[Manas prakriti| Manas Prakriti (psychological constitution)]]<br />
| Bhojani M.K., Tanwar Ankur Kumar<br />
| [[Basisht G.]]<br />
| [[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 8<br />
|[[Purusha | Purusha (holistic human being)]]<br />
| Aneesh E.G., [[Deole Y.S.]]<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
|9<br />
|[[Tanmatra]]<br />
|Nawkar Madhumati S.<br />
| [[Basisht G.]]<br />
| [[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
!colspan="5"| ''' Fundamental Concepts - [[Panchamahabhuta]]'''<br />
|-<br />
| 1<br />
| [[Panchamahabhuta | Panchamahabhuta (five fundamental elements)]]<br />
| Aneesh E.G., [[Deole Y.S.]]<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
| 2<br />
| [[Akasha mahabhuta|Akasha mahabhuta (ether or space element)]]<br />
| Aneesh E.G., [[Deole Y.S.]]<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
| 3<br />
| [[Vayu mahabhuta | Vayu mahabhuta (air element)]]<br />
| Aneesh E.G., [[Deole Y.S.]]<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
| 4<br />
| [[Agni mahabhuta | Agni mahabhuta (fire element)]]<br />
| Aneesh E.G., [[Deole Y.S.]]<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Jala mahabhuta | Jala mahabhuta (water element)]]<br />
| Aneesh E.G., [[Deole Y.S.]]<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
| 6<br />
| [[Prithvi mahabhuta | Prithvi mahabhuta (earth element)]]<br />
| Aneesh E.G., [[Deole Y.S.]]<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
!colspan="5"| ''' Fundamental Concepts of [[Ayurveda]] -[[Pramana|Methods of acquiring knowledge- Pramana]]'''<br />
|-<br />
| 1<br />
| [[Pramana | Pramana (methods of acquiring knowledge)]]<br />
| Bhojani M.K., Joglekar A.A.<br />
| [[Basisht G.]]<br />
| [[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 2<br />
| [[Pratyaksha pramana | Pratyaksha pramana (knowledge by direct perception)]]<br />
| Bhojani M.K., Joglekar A.A.<br />
| [[Basisht G.]]<br />
| [[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 3<br />
| [[Anumana pramana | Anumana pramana (knowledge by inference)]]<br />
| Bhojani M.K., Joglekar A.A.<br />
| [[Basisht G.]]<br />
| [[Deole Y.S.]],[[Basisht G.]]<br />
|- <br />
| 4<br />
|[[Aaptopadesha pramana | Aaptopadesha pramana (knowledge by authoritative statement)]]<br />
| Bhojani M.K., Joglekar A.A.<br />
|[[Basisht G.]]<br />
| [[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 5<br />
| [[ Yukti pramana | Yukti pramana (knowledge by logical application)]]<br />
| Bhojani M.K., Joglekar A.A.<br />
| [[Basisht G.]]<br />
| [[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 6<br />
| [[ Upamana pramana | Upamana pramana (knowledge by analogy)]]<br />
| Bhojani M.K., Joglekar A.A.<br />
| [[Basisht G.]]<br />
| [[Deole Y.S.]],[[Basisht G.]]<br />
|- <br />
!colspan="5"| ''' Fundamental Concepts of Ayurveda - Theories and applications- Siddhanta''' <br />
|-<br />
| 1<br />
| [[Kaarya Kaarana Siddhanta| Kaarya Kaarana Siddhanta (cause and effect theory)]] <br />
| Bhojani M.K., Kabadwal Dipti, Tanwar Ankur Kumar <br />
| [[Basisht G.]]<br />
| [[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|2<br />
|[[Avyakta]] <br />
|Joshi M. R., Janbandhu P. P.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 3<br />
|[[Padartha]]<br />
| Bhojani M.K., Joglekar A.A.<br />
| Jamdade Y., [[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 4<br />
| [[Disha | Disha (directions)]]<br />
| Bhojani M. K. , Arun Lal<br />
| [[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Samanya Vishesha Theory| Samanya Vishesha Siddhanta (Theory of similarity and dissimilarity)]]<br />
| Bhojani M.K.,Yadav Vandana<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 6<br />
| [[Samavaya| Samavaya ( Inseparable relationship)]]<br />
| Bhojani M.K., Deepankar Rahul, Tanwar Ankur kumar<br />
| Jamdade Y., [[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 7<br />
|[[Abhava| Abhava (Non existence )]]<br />
| Bhojani M.K., Jain Rahul, Tanwar Ankur kumar<br />
| Mali V., [[Basisht G.]]<br />
| [[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|8<br />
|[[Kala]] [[Kala|(Time)]]<br />
|Bhojani M.K., Sharma Raksha, Rahul Anand<br />
|Mali V., [[Basisht G.]], Khandel S.K.<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|9<br />
|[[Swabhavoparam vada|Swabhavoparam vada (theory of natural destruction)]]<br />
| Mali Vaishali P. , Nawkar Madhumati S.<br />
| Kashikar V.A.,[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
!colspan="5"| ''' Fundamental Concepts of [[Ayurveda]] pharmacology ''' <br />
|-<br />
| 1<br />
| [[Dravya | Dravya (matter or substance)]]<br />
| Bhojani M.K., Durga Rani, Tanwar Ankur kumar<br />
| T.Saketh Ram, [[Basisht G.]], Khandel S.K.<br />
| [[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 2<br />
| [[Guna |Guna (qualities or properties)]]<br />
|[[Deole Y.S.]], Aneesh E.G.<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
|3<br />
|[[Karma |Karma (action)]]<br />
|Bhojani M.K., Rahul Anand<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|4<br />
|[[Rasa|Rasa (taste and its pharmacology)]]<br />
|T. Saketh Ram, [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|5<br />
|[[Veerya|Veerya (potency)]]<br />
|Bhojani M. K. ,Joglekar Aishwarya ,<br />
Joshi Sumedh<br />
|[[Deole Y.S.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|6<br />
|[[Vipaka|Vipaka (post digestive effect)]]<br />
|Bhojani M.K., Joshi Sumedh<br />
|T. Saketh Ram, [[Basisht G.]], Khandel S.K.<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|7<br />
|[[Prabhava|Prabhava (influencial effect)]]<br />
|S. Pavan Kumar<br />
|Sawant B.,[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 8<br />
|[[Satmya | Satmya (adaptability or suitability)]]<br />
| Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 9<br />
|[[Aushadha Sevana Kala | Aushadha Sevana Kala (times of administration of medicines, chronopharmacology)]]<br />
| Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|10<br />
|[[Nama Rupa Vijnana|Nama Rupa Vijnana (Science of identification and nomenclature)]] <br />
|Bhojani M. K., Joshi Sumedh,<br />
Joglekar Aishwarya<br />
|[[Basisht G.|Basisht G]]., [[Deole Y.S.]]<br />
|[[Basisht G.|Basisht G]]., [[Deole Y.S.]]<br />
|-<br />
!colspan="5"| ''' Components of Health- [[Sharira]] & [[Dosha]]'''<br />
|-<br />
|1<br />
|[[Sharira|Sharira (body)]]<br />
|Bhojani M.K., Yadav Vandana <br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|2<br />
|[[Srotasa|Srotas (Channels of transport and transformation)]]<br />
|Bhojani M. K., Kabadwal Dipti, <br />
Saini Deepika<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 3<br />
|[[Dosha]]<br />
| [[Deole Y.S.]], Shilwant A.A.<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|4<br />
|[[Vata dosha]]<br />
|Bhojani M. K. , Tanwar Ankur Kumar<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|5<br />
|[[Pitta dosha]]<br />
|Bhojani M. K. , Tanwar Ankur Kumar<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|6<br />
|[[Kapha dosha]]<br />
|Bhojani M. K. , Tanwar Ankur Kumar<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|7<br />
|[[Marma]]<br />
|Kasar N.V.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|8<br />
|[[Kala Sharira]]<br />
|Kasar N.V., Mali S.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|9<br />
|[[Pranavaha srotas]]<br />
|Bhojani M. K., Sharma Raksha[[Yogesh Deole|, [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|10<br />
|[[Udakavaha srotas]]<br />
|Bhojani M. K. , Tanwar Ankur Kumar<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|11<br />
|[[Annavaha srotas]]<br />
|Bhojani M. K., Arun Lal <br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
!colspan="5"| ''' Components of Health- [[Agni]]'''<br />
|-<br />
| 1<br />
| [[Agni]]<br />
|[[Deole Y.S.]], Bhojani M.K., Kabadwal Dipti, Joglekar A.<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|2<br />
|[[Dhatvagni]]<br />
|Bhojani M.K., Sharma Raksha , Joglekar A.A.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|3<br />
|[[Bhutagni]]<br />
|Bhojani M.K., Durga Rani<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|4<br />
|[[Koshtha |Koshtha (gut pattern)]]<br />
|Karthik K.P.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|5<br />
|[[Varna]]<br />
|Bhojani M.K., Yadav Vandana <br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
! colspan="5" |'''Components of Health- [[Dhatu]]'''<br />
|-<br />
| 1<br />
| [[Dhatu | Dhatu (body tissues or components)]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
| 2<br />
|[[Rasa dhatu | Rasa dhatu (body fluids)]]<br />
|[[Deole Y.S.]], Anagha S.<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 3<br />
| [[Rakta dhatu | Rakta dhatu (blood tissue)]]<br />
|[[Deole Y.S.]],Anagha S.<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 4<br />
| [[Mamsa dhatu | Mamsa dhatu (muscle tissue)]]<br />
|Anagha S., [[Deole Y.S.]], Shilwant A.A.<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Meda dhatu | Meda dhatu (fats or lipid tissue elements)]]<br />
|[[Deole Y.S.]],Anagha S.<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 6<br />
|[[Asthi dhatu | Asthi dhatu (osseous or bone tissue)]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 7<br />
|[[Majja dhatu | Majja dhatu (marrow tissue)]] <br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 8<br />
|[[Shukra dhatu | Shukra dhatu (reproductive tissue elements)]]<br />
| Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 9<br />
| [[Ojas | Ojas (vital essence)]] <br />
|[[Deole Y.S.]], Shilwant A.A.<br />
|[[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
! colspan="5" |'''Components of Health -[[Mala]]'''<br />
|-<br />
| 1<br />
|[[Mala | Mala (Excretory products)]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 2<br />
|[[Purisha | Purisha (stools)]]<br />
| Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 3<br />
|[[Mutra | Mutra (urine)]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 4<br />
|[[Sweda | Sweda (sweat)]]<br />
| Bhojani M.K., Durga Rani, Jogalekar A.A.<br />
|[[Basisht G.]],Khandel S.K.<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
! colspan="5" |''' Components of Health -[[Aatma]],[[Indriya]], [[Manas]]'''<br />
|-<br />
| 1<br />
|[[Aatma | Aatma (soul or spirit)]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 2<br />
|[[Indriya | Indriya (sense and motor organs)]]<br />
|[[Deole Y.S.]], Anagha S., Shilwant A.A.<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 3<br />
|[[Manas | Manas (Mind and mental health)]]<br />
|[[Deole Y.S.]]<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
|4<br />
|[[Manovaha srotas]]<br />
|Bhojani M. K., Varma Swati, [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|5<br />
|[[Sattva|Sattva (Purity and mental strength)]]<br />
|Bhojani M.K., Sharma Raksha , Joglekar A.A.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|6<br />
|[[Rajas|Rajas (Activity and indulgence)]]<br />
|Bhojani M.K., Jain Rahul, Joglekar Aishwarya<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|7<br />
|[[Tamas|Tamas (Ignorance and illusion)]]<br />
|Bhojani M. K. , Kabadwal Dipti<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 8<br />
|[[Buddhi | Buddhi (Intellect and intelligence)]]<br />
|[[Deole Y.S.]],Anagha S.<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|9<br />
|[[Dhriti|Dhriti (restraint)]]<br />
|Bhojani M. K. , Verma Swati<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 10<br />
|[[Smriti | Smriti (memory)]]<br />
|[[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|11<br />
|[[Dhairya|Dhairya (courage)]]<br />
|Bhojani M. K. , Verma Swati<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 12<br />
|[[Samadhi|Samadhi (deep meditation)]]<br />
| Bhojani M. K., Singh Priti, Jain Rahul<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
! colspan="5" |'''Concepts and Practices of Preventive and Promotive Health in Chikitsa '''<br />
|-<br />
| 1<br />
| [[Rasayana | Rasayana (rejuvenation and vitalizing therapy)]]<br />
|[[Deole Y.S.]], Aneesh E.G.<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
| 2<br />
|[[Vajikarana | Vajikarana (aphrodisiac or virility enhancing therapy)]]<br />
|Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 3<br />
|[[Dinacharya | Dinacharya (daily regimen for health)]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|4<br />
|[[Ritucharya|Ritucharya (seasonal regimen for health)]]<br />
|P.Sudhakar Reddy, Beena M.D., <br />
Nimmi A.N.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 5<br />
|[[Ahara vidhi | Ahara vidhi (dietary guidelines)]]<br />
|[[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 6<br />
|[[Nidra | Nidra (sleep)]]<br />
|Resmi B.G., Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|7<br />
|[[Brahmacharya]]<br />
|Bhojani M.K., Jain Rahul<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|8<br />
|[[Vyayama]]<br />
|Anupama Krishnan, Blessymol EV<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|9<br />
|[[Dhumapana]]<br />
|Bhojani M. K. , Jain Rahul, Singh Priti, [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|10<br />
|[[Nitya sevaniya - asevaniya dravya]]<br />
|Deshmukh Saylee<br />
|[[Basisht G.]], Khandel S.K.<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
! colspan="5" |''' Fundamental Concepts of Diagnosis and Management in [[Ayurveda]] ([[Nidana]]) and ([[Chikitsa]])'''<br />
|-<br />
| 1<br />
|[[Hetu | Hetu (causes)]]<br />
|[[Deole Y.S.]],Anagha S.<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 2<br />
|[[Linga | Linga (symptomatology/features)]]<br />
| Bhojani M.K., Siddharth Kumar, Tanwar Ankur Kumar<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|3<br />
|[[Aushadha|Aushadha (therapeutics)]]<br />
|Bhojani M.K., Rahul Anand<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 4<br />
|[[Prajnaparadha | Prajnaparadha (intellectual errors)]]<br />
|[[Deole Y.S.]],Anagha S.<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 5<br />
|[[Shatkriyakala | Shatkriyakala (Six stages of disease evolution and treatment intervention)]]<br />
|Khandel S.K., Baghel M. S.<br />
| [[Basisht G.]]<br />
|[[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 6<br />
| [[Kha vaigunya | Kha vaigunya (defects in body systems)]]<br />
|Khandel S.K.,Baghel M. S.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
|7<br />
|[[Vikriti|Vikriti (abnormalities)]]<br />
|Rai Shalini , Manjusha P. <br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 8<br />
|[[Vyadhi | Vyadhi (disease)]]<br />
|[[Deole Y.S.]],Anagha S.<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|9<br />
|[[Rogamarga|Rogamarga (disease pathways)]]<br />
|Bhojani M. K. , Dwivedi Rambabu ,<br />
Vyas Mahesh, Bhatted Santoshkumar<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|10<br />
|[[Viruddha Ahara]]<br />
|Dubey M., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|11<br />
|[[Ashayapakarsha]]<br />
| Mali Pavan, [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|12<br />
|[[Ama]]<br />
|Dubey M., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|13<br />
|[[Aupasargika vyadhi|Aupasargika vyadhi (contagious diseases)]]<br />
|Sapra Umesh, [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|14<br />
|[[Janapadodhvansa]] (endemics, epidemic, pandemic diseases)<br />
|Bhojani M. K., Joglekar Aishwarya<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|15<br />
|[[Adharma]]<br />
|Bhojani M. K. , Joglekar Aishwarya<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|16<br />
|[[Pramanatah Pariksha]]<br />
|Bhojani M. K., Rahul Anand<br />
|[[Basisht G.]]<br />
|[[Basisht G.]], [[Deole Y.S.]]<br />
|-<br />
|17<br />
|[[Samhanana|Samhanana Pariksha]]<br />
|Bhojani M. K.,Rahul Anand<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|18<br />
|[[Jwara |Jwara (various fevers)]]<br />
|[[Deole Y.S.]], Aneesh E.G.<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|19<br />
|[[Amavata]]<br />
|Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|20<br />
|[[Udavarta]]<br />
|Dubey M., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|21<br />
|[[Pakshaghata]]<br />
|Adarsh P. M., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
! colspan="5" |''' Concepts and Practices in Chikitsa - Major therapies (shad vidha upakrama)'''<br />
|-<br />
| 1<br />
|[[Langhana | Langhana (reducing/depleting/fasting therapy)]]<br />
| Aneesh E.G., Choudhary Sujata, [[Deole Y.S.]]<br />
| [[Basisht G.]]<br />
| [[Basisht G.]]<br />
|-<br />
| 2<br />
| [[Brimhana | Brimhana (nourishing therapy)]]<br />
|Aneesh E.G., Choudhary Sujata, [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 3<br />
|[[Rukshana | Rukshana (drying or absorbing therapy)]] <br />
|Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 4<br />
|[[Stambhana | Stambhana (styptic or stopping therapy)]] <br />
|Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 5<br />
| [[Snehana (unction therapy)]]<br />
|Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 6<br />
|[[Swedana | Swedana (sudation or fomentation therapy)]]<br />
| Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]], Gandhi R.<br />
|[[Basisht G.]]<br />
|-<br />
|7<br />
|[[Upavasa|Upavasa (therapeutic fasting)]]<br />
|Bhojani M. K. ,Acharya Rashmi Rekha, Deepankar Rahul<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]]<br />
|-<br />
! colspan="5" |''' Concepts and Practices in Chikitsa - [[Panchakarma]]'''<br />
|-<br />
| 1<br />
|[[Panchakarma | Panchakarma (five therapeutic purification procedures)]]<br />
| Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 2<br />
|[[Deepana | Deepana (therapy for kindling digestion)]]<br />
|Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 3<br />
|[[Pachana | Pachana (therapy for promoting digestion)]] <br />
|Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 4<br />
|[[Vamana | Vamana (therapeutic emesis)]] <br />
|Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 5<br />
|[[Virechana | Virechana (therapeutic purgation)]] <br />
|Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 6<br />
|[[Basti | Basti (therapeutic enema)]]<br />
|Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 7<br />
|[[Nasya | Nasya (intra nasal administration)]]<br />
|Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 8<br />
|[[Raktamokshana | Raktamokshana (blood letting therapy)]] <br />
|Aneesh E.G., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|9<br />
|[[Madhutailika Basti]]<br />
|Kabra Diksha, Bhatted Santoshkumar<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|10<br />
|[[Vaitarana Basti]]<br />
|Patil Rajkala P., Gupta Rishanki<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|11<br />
|[[Piccha basti]]<br />
|Auti Swapnil<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|12<br />
|[[Yapana basti]]<br />
|Kulkarni Gajanan, [[Deole Y.S.]], <br />
Bhatt Hemisha<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|13<br />
|[[Asthapana basti]]<br />
|Adarsh P. M. , [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|14<br />
|[[Matra basti]]<br />
|Bhatted Santoshkumar , Shende Harshali <br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|15<br />
|[[Shirodhara]]<br />
|Adarsh P. M. , [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
! colspan="5" |'''Concepts and Practices in gynecology, obstetrics and pediatrics (Kaumarabhritya tantra) in [[Ayurveda]]'''<br />
|-<br />
| 1<br />
|[[Artava | Artava (ovum and menstruation)]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 2<br />
|[[Menstrual disorders]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]], Tandon S.<br />
|[[Basisht G.]]<br />
|-<br />
| 3<br />
|[[Garbha | Garbha (fetus or embryo)]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 4<br />
|[[Prenatal care (garbhini paricharya)]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 5<br />
|[[Sutika Paricharya | Sutika Paricharya (Postnatal care)]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 6<br />
|[[Contraceptives]]<br />
|Girija S., Anagha S.<br />
|[[Basisht G.]], Tandon S.<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 7<br />
|[[Menopausal Syndrome]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
| 8<br />
|[[Congenital disorders]]<br />
|Anagha S., [[Deole Y.S.]]<br />
|[[Basisht G.]], Chavan-Gautam P.<br />
|[[Basisht G.]]<br />
|-<br />
| 9<br />
|[[Neonatal care]]<br />
|Karthik K.P., Anagha S.<br />
| Bhinde S., [[Basisht G.]]<br />
|[[Deole Y.S.]], [[Basisht G.]]<br />
|-<br />
| 10<br />
|[[Immunization]]<br />
|Karthik K.P., [[Deole Y.S.]]<br />
|Rekhi Rachna, [[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|11<br />
|[[Stanya|Stanya (breast milk)]]<br />
|Bhojani M. K. , Joglekar Aishwarya<br />
|[[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|-<br />
! colspan="5" |'''Diagnosis and management of prevalent diseases (Based on lectures in Prof.M.S.Baghel Memorial Lecture Series)'''<br />
|-<br />
| 1<br />
|[[Infectious diseases]]<br />
|Khandel S.K., Baghel M. S.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], Aneesh E.G., [[Basisht G.]]<br />
|-<br />
| 2<br />
|[[Cancer]]<br />
|Gadgil D.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], Aneesh E.G., [[Basisht G.]]<br />
|-<br />
| 3<br />
|[[Acid peptic diseases]]<br />
|Chandola H.M.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], Anagha S., [[Basisht G.]]<br />
|-<br />
| 4<br />
|[[Obesity and Metabolic Syndrome]]<br />
|Sabnis M.S.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], Aneesh E.G., [[Basisht G.]]<br />
|-<br />
| 5<br />
|[[Cardiac diseases]]<br />
| Sane Rohit<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], Aneesh E.G., [[Basisht G.]]<br />
|-<br />
| 6<br />
|[[Neurological diseases]]<br />
| Acharya S.H.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], Anagha S., [[Basisht G.]]<br />
|-<br />
| 7<br />
|[[Skin diseases in Integrative Medicine]]<br />
| Narahari S.R.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], Aneesh E.G., [[Basisht G.]]<br />
|-<br />
| 8<br />
|[[Psychiatric diseases]]<br />
| Narayan Prakash B. <br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], Aneesh E.G., [[Basisht G.]]<br />
|-<br />
| 9<br />
|[[Emergency medicine in Ayurveda]]<br />
| Dixit U.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], Aneesh E.G., [[Basisht G.]]<br />
|-<br />
| 10<br />
|[[Rheumatic diseases]]<br />
| Ram Manohar P. <br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], Aneesh E.G., [[Basisht G.]]<br />
|-<br />
| 11<br />
|[[Kidney diseases]]<br />
| Gupta S. N.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], Anagha S., [[Basisht G.]]<br />
|-<br />
| 12<br />
|[[Panchakarma in modern lifestyle]]<br />
| Thakar A. B.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]], Aneesh E.G., [[Basisht G.]]<br />
|-<br />
! colspan="5" |''' Education and Research '''<br />
|-<br />
| 1<br />
|[[Interactive session on Contemporary Ayurveda]] (Based on interactive session)<br />
|Singh R.H.<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
| 2<br />
|[[Adhyayana]] (Methods of study and learning)<br />
| Bhojani M. K., Sheetal Rani<br />
|[[Basisht G.]]<br />
|[[Deole Y.S.]],[[Basisht G.]]<br />
|-<br />
|3<br />
|[[Adhyapana vidhi|Adhyapana vidhi (Methods of teaching)]]<br />
|Bhojani M. K. ,<br />
Joglekar Aishwarya, [[Deole Y.S.]]<br />
|[[Basisht G.]]<br />
|[[Basisht G.]]<br />
|-<br />
|}<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Monographs&diff=44785Monographs2024-03-20T07:14:55Z<p>Agnivesha: added row</p>
<hr />
<div>{{#seo:<br />
|title=Monographs<br />
|titlemode=append<br />
|keywords=Monographs, research articles on ayurveda, charak samhita, important concepts in Charak Samhita, fundamental principles of ayurveda, dosha, dhatu, mala, updates on ayurveda, gopal basisht, deole yogesh, scientific evidence of ayurveda, ayurveda science, knowledge of ayurveda, reviews in ayurveda, pramana, panchamahabhuta, diabetes, skin diseases, cardiac diseases, infectious diseases, obesity, fundamental principles of ayurveda, metabolic syndrome, prakriti, prakruti, phenotype, genetic disorders, gynecological disorders, pediatrics, panchakarma, medicine, alternative medicine, baghel madhav, khandel srikrihsna, chandola H.M., Rohit Sane, anup thakar, narahari S.R., Upendra dixit, acharya S.H., mukund sabnis, dilip gadgil, ram manohar, S.N.Gupta, Narayan Prakash, R.H.Singh, bhojani M.K..I.T.R.A., Jamnagar,Smriti,Prakriti,Satmya,Aatma,Purusha,Panchamahabhuta,Akasha mahabhuta,Vayu mahabhuta,Agni mahabhuta,Jala mahabhuta,Prithvi mahabhuta,Dhatu,Rasa dhatu,Rakta dhatu,Mamsa dhatu,Meda dhatu,Asthi dhatu,Majja dhatu,Shukra dhatu,Ojas,Ahara vidhi,<br />
Tantrayukti,Guna,Panchakarma,Menstrual disorders,Prenatal care (garbhini paricharya),Kha vaigunya,Shatkriyakala,Ayurveda,Snehana (unction therapy),Swedana,Vamana,Virechana,Basti,Nasya,Raktamokshana,Mala,Purisha,Mutra,Garbha,Contraceptives,Artava,Dosha,Dinacharya,<br />
Infectious diseases,Prajnaparadha,Langhana,Indriya,Brimhana,Deepana,Rukshana,Pachana,Stambhana,Rasayana,Vajikarana,Aushadha Sevana Kala,<br />
Acid peptic diseases,Manas (Mind and mental health),Preface- Charak Samhita New Edition,Obesity and Metabolic Syndrome,Nidra, Cardiac diseases,Sutika Paricharya, Buddhi,Hetu, Interactive session on Contemporary Ayurveda,Menopausal Syndrome,Congenital disorders,Neurological diseases,Vyadhi,Neonatal care,Amavata,Agni,Skin diseases in Integrative Medicine,Pramana, Emergency medicine in Ayurveda,Deha Prakriti,Immunization,Kidney diseases,Manas Prakriti, Pratyaksha pramana, Psychiatric diseases,Cancer,Rheumatic diseases,<br />
Panchakarma in modern lifestyle,Kaarya Kaarana Siddhanta,Aaptopadesha pramana (knowledge by authoritative statement),Jwara (various fevers),Samanya Vishesha Siddhanta (Theory of similarity and dissimilarity),Karma (action),Anumana pramana (knowledge by inference),<br />
Yukti pramana (knowledge by logical application),Disha (directions),Upamana pramana (knowledge by analogy),Linga (symptomatology/features),Adhyayana (Methods of study and learning),Koshtha (gut pattern),Samavaya,Padartha,Abhava,Dravya,Vipaka,<br />
Kala,Sweda,Ayu,Sattva,Dhatvagni, Sharira, Brahmacharya, Bhutagni,Avyakta,Vata dosha,Marma,Madhutailika Basti,Rasa,Vaitarana Basti,Tamas,<br />
Tanmatra,Upavasa,Aushadha,Ritucharya,Pitta dosha,Kapha dosha,Piccha basti, Vikriti,Vyayama,Veerya,Samadhi,Swabhavoparam vada,Rajas,<br />
Prabhava,Shastra, Rogamarga,Dhriti,Dhairya,Srotasa,Janapadodhvansa,Kala Sharira,Varna, Viruddha Ahara,Dhumapana,Ashayapakarsha,Ama,<br />
Shirodhara,Asthapana basti,Yapana basti,Adharma,Samhanana,Aupasargika vyadhi,Pranavaha srotas,Annavaha srotas,Stanya,Nitya sevaniya - asevaniya dravya,Matra basti,Pakshaghata,Udakavaha Srotas,Manovaha Srotas,Pramanatah Pariksha,Udavarta,Adhyapana vidhi, <br />
|description=The important concepts of Ayurveda are in process of publication on this link. Please note that the list is in chronological order of their formation. <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<br />
<br />
'''<big>Concepts and Contemporary Practices</big>''' <br />
<br />
'''Total chapters: 160'''<br />
<br />
<p style='text-align:justify;'>The important concepts of [[Ayurveda]] and their contemporary practices are published in this section. If you wish to contribute, then see the links [[Contribute_to_the_Charak_Samhita_New_Edition_Project|Contribute online ]] and [[guidelines for writing]] or contact us. </p><br />
<br />
==Basic learning of [[Ayurveda]]==<br />
<br />
#[[Ayurveda | What is Ayurveda (knowledge or science of life)?]]<br />
#[[Shastra | What is Shastra (science)?]] <br />
#[[Adhyayana | Adhyayana (Methods of study and learning)]]<br />
#[[Adhyapana vidhi| Teaching methods in Ayurveda (Adhyapana vidhi)]]<br />
#[[Tantrayukti | Tantrayukti (technical tricks to understand texts)]]<br />
#[[Interactive session on Contemporary Ayurveda]] (Based on interactive session)<br />
<br />
==Fundamental Concepts of [[Ayurveda]]==<br />
<br />
#[[Prakriti | Prakriti (fundamental constitution)]] <br />
#[[Deha Prakriti | Deha Prakriti (somatic constitution)]]<br />
#[[Manas prakriti| Manas Prakriti (psychological constitution)]]<br />
#[[Purusha | Purusha (holistic human being)]]<br />
#[[Tanmatra]]<br />
#[[Avyakta]] <br />
<br />
==Fundamental Concepts - [[Panchamahabhuta | Panchamahabhuta (five fundamental elements)]]==<br />
<br />
# [[Panchamahabhuta | Panchamahabhuta (five fundamental elements)]]<br />
#[[Akasha mahabhuta|Akasha mahabhuta (ether or space element)]]<br />
#[[Vayu mahabhuta | Vayu mahabhuta (air element)]]<br />
#[[Agni mahabhuta | Agni mahabhuta (fire element)]]<br />
#[[Jala mahabhuta | Jala mahabhuta (water element)]]<br />
#[[Prithvi mahabhuta | Prithvi mahabhuta (earth element)]]<br />
<br />
== Fundamental Concepts of Ayurveda - [[Pramana | Pramana (methods of acquiring knowledge)]] == <br />
<br />
#[[Pramana| Pramana (methods of acquiring knowledge)]]<br />
#[[Pratyaksha Pramana| Pratyaksha pramana (knowledge by direct perception)]]<br />
#[[Anumana Pramana| Anumana pramana (knowledge by inference)]]<br />
#[[Aaptopadesha Pramana|Aaptopadesha pramana (knowledge by authoritative statement)]]<br />
#[[Yukti Pramana|Yukti pramana (knowledge by logical application)]]<br />
#[[Upamana Pramana|Upamana pramana (knowledge by analogy)]]<br />
<br />
== Fundamental Concepts of Ayurveda - Theories and applications- Siddhanta == <br />
<br />
#[[Kaarya Kaarana Siddhanta| Kaarya Kaarana Siddhanta (cause and effect theory)]]<br />
#[[Swabhavoparam vada|Swabhavoparam vada (theory of natural destruction)]]<br />
#[[Padartha]]<br />
#[[Samanya Vishesha Theory| Samanya Vishesha Siddhanta (Theory of similarity and dissimilarity)]] <br />
#[[Samavaya| Samavaya ( Inseparable relationship)]]<br />
#[[Abhava| Abhava(Non existence)]] <br />
#[[Disha | Disha (directions)]] <br />
#[[Kala]] [[Kala|(Time)]]<br />
<br />
== Fundamental Concepts of [[Ayurveda]] pharmacology == <br />
<br />
# [[Dravya | Dravya (matter or substance)]]<br />
# [[Guna |Guna (qualities or properties)]]<br />
# [[Karma | Karma (action)]] <br />
# [[Rasa|Rasa (taste and its pharmacology)]]<br />
# [[Veerya|Veerya (potency)]]<br />
# [[Vipaka|Vipaka (post digestive effect)]]<br />
# [[Prabhava|Prabhava (influential effect)]]<br />
# [[Satmya | Satmya (adaptability or suitability)]]<br />
# [[Aushadha Sevana Kala | Aushadha Sevana Kala (times of administration of medicines, chronopharmacology)]]<br />
# [[Nama Rupa Vijnana|Nama Rupa Vijnana (Science of identification and nomenclature)]]<br />
<br />
== Components of Health- [[Sharira]] & [[Dosha]] ==<br />
<br />
# [[Ayu|Ayu (life)]]<br />
# [[Sharira|Sharira (body)]]<br />
# [[Srotasa|Srotas (Channels of transport and transformation)]]<br />
# [[Marma]]<br />
# [[Kala Sharira]]<br />
# [[Dosha]] <br />
# [[Vata dosha]]<br />
# [[Pitta dosha]]<br />
# [[Kapha dosha]]<br />
<br />
== Components of Health- [[Agni]] ==<br />
<br />
# [[Agni]]<br />
# [[Dhatvagni]]<br />
# [[Bhutagni]]<br />
# [[Koshtha |Koshtha (gut pattern)]]<br />
# [[Varna]]<br />
<br />
== Components of Health- [[Dhatu | Dhatu (body tissues or components)]] ==<br />
<br />
# [[Dhatu | Dhatu (body tissues or components)]]<br />
# [[Rasa dhatu | Rasa dhatu (body fluids)]]<br />
# [[Rakta dhatu | Rakta dhatu (blood tissue)]]<br />
# [[Mamsa dhatu | Mamsa dhatu (muscle tissue)]]<br />
# [[Meda dhatu | Meda dhatu (fats or lipid tissue elements)]]<br />
# [[Asthi dhatu | Asthi dhatu (osseous or bone tissue)]]<br />
# [[Majja dhatu | Majja dhatu (marrow tissue)]]<br />
# [[Shukra dhatu | Shukra dhatu (reproductive tissue elements)]]<br />
# [[Ojas | Ojas (vital essence)]] <br />
<br />
== Components of Health -[[Mala | Mala (Excretory products)]] ==<br />
<br />
# [[Mala | Mala (Excretory products)]]<br />
# [[Purisha | Purisha (stools)]]<br />
# [[Mutra | Mutra (urine)]]<br />
# [[Sweda | Sweda (sweat)]]<br />
<br />
== Components of Health -[[Aatma]],[[Indriya]], [[Manas]] ==<br />
<br />
# [[Aatma | Aatma (soul or spirit)]]<br />
# [[Indriya | Indriya (sense and motor organs)]]<br />
# [[Manas | Manas (Mind and mental health)]]<br />
# [[Manovaha srotas]]<br />
# [[Sattva|Sattva (Purity and mental strength)]]<br />
# [[Rajas|Rajas (Activity and indulgence)]]<br />
# [[Tamas|Tamas (Ignorance and illusion)]]<br />
# [[Buddhi | Buddhi (Intellect and intelligence)]]<br />
# [[Dhriti|Dhriti (restraint)]]<br />
# [[Smriti | Smriti (memory)]]<br />
# [[Prajnaparadha | Prajnaparadha (intellectual errors)]]<br />
# [[Dhairya| Dhairya (courage)]]<br />
# [[Samadhi| Samadhi (deep meditation)]]<br />
<br />
== Concepts and Practices of Preventive and Promotive Health in Chikitsa ==<br />
<br />
# [[Rasayana | Rasayana (rejuvenation and vitalizing therapy)]]<br />
# [[Vajikarana | Vajikarana (aphrodisiac or virility enhancing therapy)]]<br />
# [[Dinacharya | Dinacharya (daily regimen for health)]]<br />
# [[Ritucharya|Ritucharya (seasonal regimen for health)]]<br />
# [[Nitya sevaniya - asevaniya dravya|Nitya sevaniya - asevaniya Dravya (Daily consumable & non consumable foods)]]<br />
# [[Ahara vidhi | Ahara vidhi (dietary guidelines)]]<br />
# [[Nidra | Nidra (sleep)]]<br />
# [[Brahmacharya]]<br />
# [[Vyayama]] [[Vyayama|(exercise)]]<br />
# [[Dhumapana]] <br />
<br />
== Fundamental Concepts of Diagnosis and Management in [[Ayurveda]] ([[Nidana]]) and ([[Chikitsa]]) ==<br />
<br />
# [[ Hetu | Hetu (causes)]]<br />
# [[ Linga | Linga (symptomatology/features)]]<br />
# [[ Aushadha|Aushadha (therapeutics)]]<br />
# [[Vikriti|Vikriti (abnormalities)]]<br />
# [[Shatkriyakala | Shatkriyakala (Six stages of disease evolution and treatment intervention)]]<br />
# [[Kha vaigunya | Kha vaigunya (defects in body systems)]]<br />
# [[Vyadhi | Vyadhi (disease)]]<br />
# [[Rogamarga|Rogamarga (disease pathways)]]<br />
# [[Viruddha Ahara]] [[Viruddha Ahara|(incompatible food)]]<br />
# [[Ama]]<br />
# [[Ashayapakarsha]]<br />
# [[Aupasargika vyadhi|Aupasargika vyadhi (Contagious diseases)]]<br />
# [[Adharma]]<br />
# [[Pranavaha srotas]]<br />
# [[Udakavaha srotas]]<br />
# [[Annavaha srotas]]<br />
# [[Pramanatah Pariksha]]<br />
# [[Samhanana|Samhanana Pariksha]]<br />
<br />
== Diagnosis and management of prevalent diseases==<br />
<br />
# [[Amavata]]<br />
# [[Jwara | Jwara (various fevers)]]<br />
# [[Infectious diseases]]<br />
# [[Cancer]]<br />
# [[Acid peptic diseases]]<br />
# [[Obesity and Metabolic Syndrome]]<br />
# [[Cardiac diseases]]<br />
# [[Neurological diseases]]<br />
# [[Skin diseases in Integrative Medicine]]<br />
# [[Psychiatric diseases]]<br />
# [[Emergency medicine in Ayurveda]]<br />
# [[Rheumatic diseases]]<br />
# [[Kidney diseases]]<br />
# [[Janapadodhvansa]]<br />
# [[Udavarta]]<br />
# [[Pakshaghata|Pakshaghata (hemiplegia)]]<br />
<br />
== Concepts and Practices in [[Chikitsa]] - Major therapies (shad vidha upakrama) ==<br />
<br />
# [[Langhana | Langhana (reducing/depleting/fasting therapy)]]<br />
# [[Brimhana | Brimhana (nourishing therapy)]]<br />
# [[Rukshana | Rukshana (drying or absorbing therapy)]] <br />
# [[Stambhana | Stambhana (styptic or stopping therapy)]] <br />
# [[Snehana (unction therapy)]]<br />
# [[Swedana | Swedana (sudation or fomentation therapy)]]<br />
# [[Upavasa|Upavasa (therapeutic fasting)]]<br />
<br />
== Concepts and Practices in Chikitsa - [[Panchakarma | Panchakarma (five therapeutic purification procedures)]]==<br />
<br />
# [[Panchakarma | Panchakarma (five therapeutic purification procedures)]]<br />
# [[Panchakarma in modern lifestyle]]<br />
# [[Deepana |Deepana (therapy for kindling digestion)]]<br />
# [[Pachana |Pachana (therapy for promoting digestion)]]<br />
# [[Vamana | Vamana (therapeutic emesis)]] <br />
# [[Virechana | Virechana (therapeutic purgation)]] <br />
# [[Nasya | Nasya (intra nasal administration)]]<br />
# [[Raktamokshana | Raktamokshana (blood letting therapy)]] <br />
# [[Basti | Basti (therapeutic enema)]]<br />
# [[Asthapana basti]]<br />
# [[Madhutailika Basti]]<br />
# [[Vaitarana Basti]]<br />
# [[Piccha basti]]<br />
# [[Matra basti]]<br />
# [[Yapana basti]]<br />
# [[Shirodhara]]<br />
<br />
== Concepts and Practices in gynecology, obstetrics and pediatrics (Kaumarabhritya tantra) ==<br />
<br />
# [[Artava | Artava (ovum and menstruation)]]<br />
# [[Menstrual disorders]]<br />
# [[Garbha | Garbha (fetus or embryo)]]<br />
# [[Prenatal care (garbhini paricharya)]]<br />
# [[Sutika Paricharya | Sutika Paricharya (Postnatal care)]]<br />
# [[Contraceptives]]<br />
# [[Menopausal Syndrome]]<br />
# [[Congenital disorders]]<br />
# [[Neonatal care]]<br />
# [[Immunization]]<br />
# [[Stanya|Stanya (breast milk)]]<br />
<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44784Nama Rupa Vijnana2024-03-19T05:26:17Z<p>Agnivesha: minor edits</p>
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{{#seo:<br />
|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
|titlemode=append<br />
|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of nama rupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S., dravyaguna vijnana, ayurveda, pharmacognosy, Indian systems of medicine, caraka samhita, methods to identify herbs, knowing drugs, knowing matraia medica<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<p style="text-align:justify;">Nama- Rupa [[vijnana]], is a science that deals with the identification and classification of various entities, including [[Vyadhi|diseases]], medicinal plants, and therapeutic processes. Nama rupa [[vijnana]] is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different [[Herbs details|herbs]], [[Vyadhi|diseases]] etc. The nama refers to the name of the entity, while [[Rupa|rupa]] refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the [[Herbs details|herbs]]. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant [[Tulasi]], known for its numerous [[Health|health]] benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's [[Health|health]] and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = [[Basisht G.]]<sup>4</sup><br/>[[Deole Y.S.]]<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa [[vijnana]] ==<br />
<p style="text-align:justify;">The origins of namarupa [[vijnana]] can be traced back to both the [[Charak Samhita New Edition|Charak Samhita]] and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of [[Herbs details|herbs]] no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the [[Herbs details|herbs]] is termed a pharmacologist, but a physician should understand the medicinal properties and utility of [[Herbs details|herbs]] as a whole. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters ([[Rupa|rupa]]) and properties ([[Guna|guna]]) for purpose of successful treatment and avoidance of complications. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different [[Herbs details|herbs]]. [Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of nama rupa [[vijnana]], basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna [[vijnana]] (materia medica of [[Ayurveda|ayurveda]]) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna [[vijnana]], Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of [[Ayurveda|Ayurveda]], particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa [[vijnana]]m- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling [[Sharira|body]] parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''[[Pippali|Pippali- Piper longum]]'')<br />
|-<br />
|[[Kutaja|Kutaja (''Holarrhena antidysentrica'')]]<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|[[Saptaparna|Saptaparna (''Alstonia scholaris'')]]<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|[[Ashmantaka|Ashmantaka]] and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|[[Abhaya|Abhaya (''Terminalia chebula'')]]<br />
|Which eliminates fear of [[Vyadhi|diseases]]<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna [[vijnana]]m Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and nama rupa [[vijnana]] ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa [[vijnana]] and taxonomy ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both nama rupa [[vijnana]] and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while nama rupa [[vijnana]] explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Nama rupa [[vijnana]], on the other hand, focuses on the interplay between names (nama) and the forms or concepts (rupa) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Nama rupa [[vijnana]], while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa [[vijnana]] can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, nama rupa [[vijnana]] can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and nama rupa [[vijnana]] have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Nama rupa [[vijnana]], in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of nama rupa [[vijnana]] ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Nama rupa [[vijnana]] involves the systematic naming and categorization of [[Vyadhi|diseases]], [[Herbs details|herbs]], and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding [[dosha]]: [[Ayurveda|ayurveda]] identifies three fundamental [[dosha]]<br/><span style="font-weight:normal">[[Vata dosha|Vata]], [[Pitta dosha|Pitta]], and [[Kapha dosha|Kapha]] – that govern an individual's physical and mental constitution. Nama rupa [[vijnana]] plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three [[dosha]] as well as the description of function of [[Dosha|dosha]] is the application of nama-rupa [[vijnana]] for understanding the fundamental concepts.</span></li><br />
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<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Nama rupa [[vijnana]] extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of [[Manas|mind]], [[Sharira|body]], and [[spirit]], recognizing that imbalances in one area can affect the whole.</span></li><br />
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<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Nama rupa [[vijnana]] enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
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<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the nama rupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
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<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">Nama rupa [[vijnana]] emphasizes the importance of maintaining balance in one's [[Dosha|doshas]], diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines ([[dinacharya]]) and seasonal practices ([[ritucharya]]).</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by contemporary medicine and technology, [[Ayurveda|Ayurveda]], with its reliance on nama rupa [[vijnana]], continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering [[Manas|mind]], [[Sharira|body]], and [[spirit]] in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in [[Ayurveda|ayurveda]] is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in [[Ayurveda|ayurveda]]:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in [[Ayurveda|ayurveda]]. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">[[Herbs details|Herbs]] and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "[[Tulasi]]" (Ocimum sanctum) is also known as Holy Basil. Its name "[[Tulasi]]" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">[[Rasa|Rasa]], virya, and [[Vipaka|vipaka]]:<br/><span style="font-weight:normal">The [[Rasa|taste (rasa)]], potency ([[virya]]), and post-digestive effect ([[Vipaka|vipaka]]) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the [[Sharira|body]]. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the [[Sharira|body]]. For instance, chilly is termed as katuveerya, Picrorhizza as [[katuka]]. </span><li><br />
<li style="font-weight:bold">Classifying [[Sharira|body]] constituents:<br/><span style="font-weight:normal">In [[Ayurveda|Ayurveda]], the [[Sharira|body]] is described in terms of its doshika composition and its physical and functional components, known as "[[Dhatu|dhatu]]" and "[[Mala|mala]]." Each of these components is named and classified according to its specific attributes. For example, "[[Rakta dhatu|rakta]]" represents blood, and it is characterized by its red colour, liquid nature, and association with the [[Pitta dosha|pitta dosha]].</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in [[Ayurveda|ayurveda]] are named based on their techniques, effects, and the substances involved. For instance, "[[Shirodhara|shirodhara]]" involves the continuous pouring of herbal oils or liquids onto the forehead ([[shira]]) and is used for relaxation and balancing the [[Manas|mind]].</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in [[Ayurveda|ayurveda]] carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in [[Ayurveda|ayurveda]] is a comprehensive system that combines linguistic precision, doshika considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of [[Ayurveda|ayurveda]] as a healthcare system.</p><br />
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== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in [[Ayurveda|ayurveda]] is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in [[Ayurveda|ayurveda]] serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of [[Herbs details|herbs]] and plants.</p><br />
<ol><li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in [[Ayurveda|ayurveda]]. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
<br />
<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify [[Herbs details|herbs]] accurately and understand their therapeutic potential. For example:<br />
<ul><li style="font-weight:bold">[[Ashwagandha|Ashwagandha]]<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">[[Amalaki|Amalaki]]<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul></span><li><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities ([[Guna|guna]]) and actions ([[karma]]) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:<br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul></span><li><br />
<li style="font-weight:bold">[[Rasa|Taste (rasa)]], potency ([[Veerya|virya]]), and post-digestive effect ([[Vipaka|vipaka]]):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of [[Herbs details|herbs]]. These attributes help in understanding how [[Herbs details|herbs]] interact with the [[Sharira|body]] and [[Manas|mind]]. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''[[Tikta|Tikta]]'' indicates a [[Tikta|bitter taste (tikta rasa)]], ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect ([[Madhura|madhura]] [[Vipaka|vipaka]]).</span><li></ul></span><li><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">[[Ayurveda|Ayurveda]] categorizes [[Herbs details|herbs]] based on their influence on the three [[Dosha|doshas]] ([[Vata dosha|Vata]], [[Pitta dosha|Pitta]], and [[Kapha dosha|Kapha]]). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, [[Eranda|Eranda (''Ricinus communis'')]] is termed as Vaatari (enemy of [[Vata dosha|vata dosha]]) due to its potent [[Vata dosha|vata]] pacifying actions.</span><li><br />
<li style="font-weight:bold">Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in [[Ayurveda|ayurveda]] carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, [[Pippali|Pippali]] is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.<ref name="ref10">Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132</ref> For instance, [[Neem]] (in English) is termed as [[Nimba]] in [[Ayurveda|Ayurveda]] texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
<br />
== Sources for deciphering the nama rupa as per the principles of [[ayurveda]] ==<br />
<p style="text-align:justify;">Nighantu were developed in the sangraha kaala to decipher the pharmacological, pharmacognostical and taxonomical basis of [[ayurveda]] [[dravya]]. The nighantu like Bhavaprakasha Nighantu, Raja Nighantu, Shiva Kosha provides main sources for understanding the pharmacological basis of [[Herbs details|Ayurveda herbs]]. The texts like Amarkosha help to decode the exact meaning and synonyms of any herb in [[Ayurveda|ayurveda]]. <br/>In conclusion, the nomenclature of plants in [[Ayurveda|ayurveda]] is a carefully crafted system that combines linguistic precision, descriptive elements, qualities, doshika considerations, and cultural references. This system aids in the accurate identification, classification, and utilization of [[Herbs details|herbs]] and plants for therapeutic purposes, contributing to the effectiveness and richness of ayurvedic herbal medicine. In recent, many databases like ENVIS<ref name="ref11"/> by FRLHT are developed to understand the various aspects of plant morphology and utility. Similarly, “IMPPAT: Indian Medicinal Plants, Phytochemistry and Therapeutics” is a curated database that is resultant of digitalization of information from more than 100 books on traditional Indian medicine and more than 7000 published research articles and other existing resources.<ref name="ref12">Available from: https://cb.imsc.res.in/imppat/home</ref></p><br />
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== Pharmacognosy and nama-rupa [[vijnana]] ==<br />
<p style="text-align:justify;">Pharmacognosy is the study of the structural, physical, biochemical and therapeutic properties of various [[Herbs details|herbs]] obtained from natural sources.<ref name="ref13">Merriam-Webster. (n.d.). Pharmacognosy. In Merriam-Webster.com dictionary. Retrieved November 22, 2023, from https://www.merriam-webster.com/dictionary/pharmacognosy</ref> It is a broad science dealing with plethora of medicinal [[Herbs details|herbs]] and taxonomy along with naam rupa [[vijnana]] are parts of science of Pharmacognosy. Thus, the extensive study of naam rupa [[vijnana]] can contribute to understanding pharmacognosy of any plant mentioned in the classical texts. </p><br />
<br />
== Related articles ==<br />
<ol style="text-align:justify;"><li>In the article entitled, “Glory of Synonyms of Plants in [[Ayurveda|Ayurveda]] with Special Reference to Nama rupa [[vijnana]]m- A Review” authors have mentioned the importance of application of knowledge of Basonyms and Synonyms in understanding the nomenclature and salient features of different [[Herbs details|herbs]].<ref name="ref14">Satish P, Chetana B, Glory of Synonyms of Plants In [[Ayurveda|Ayurveda]] With Special Reference to Namarupa [[vijnana]]m- A Review ayurpub; III(5): 1105-1110</ref></li><br />
<li>An Insight into ‘Charakokta [[Dravya]]-Pariksha Vidhi’ and its Applicability<ref name="ref15">An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability [Internet]. [cited 2023 Nov 22]. Available from: https://europub.co.uk/articles/an-insight-into-charakokta-dravya-pariksha-vidhi-and-its-applicability-A-287756</ref> is an article that describes the utility of nama rupa [[vijnana]] in understanding the various aspects of [[Herbs details|herbs]] mentioned in samhita. </li><br />
<li>Ayusoft has published informative article on the pharmacognosy and [[Ayurveda|ayurveda]] where various historical and etymological aspects of [[Herbs details|herbs]] are discussed along with ample examples focusing on different aspects of classification and nomenclature of [[Herbs details|herbs]].<ref name="ref16">Utility of Nama and Roopa for the correct identification of Ayurvedic drugs (Pharmacognosy) – Ayusoft [Internet]. [cited 2023 Nov 22]. Available from: https://ayusoft.ayush.gov.in/utility-of-nama-and-roopa-for-the-correct-identification-of-ayurvedic-drugs-pharmacognosy/</ref></li><br />
<li>The article “Importance of Nama rupa [[vijnana]] & concept of basonyms and synonyms of dravya.” It describes the various aspects of understanding basonyms and synonyms for the proper description of any herb.<ref name="ref17">Singh, Ritu et al. “importance of namarupa [[vijnana]] & concept of basonyms and synonyms of dravya.” (2015).</ref></li><br />
<li>In the article ‘Role of Pharmacognosy in [[Ayurveda|Ayurveda]]’, the authors have highlighted the role of pharmacognosy in identification and characterization of [[Ayurveda|Ayurveda]] [[Herbs details|herbs]].<ref name="ref18">Ramaseshan S, Bikshapathi T. Role of Pharmacognosy in Ayurveda. Ayurveda Mahasammelana Patrika. 2006 Feb 1;93:79–87.</ref></li></ol><br />
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== Related chapters ==<br />
* [[Deerghanjiviteeya Adhyaya|Deerghanjeevitiya Adhyaya]] [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1],<br />
* Bhumiprabhighagiyam Adhyayam [Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36]<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44783Nama Rupa Vijnana2024-03-19T05:17:42Z<p>Agnivesha: </p>
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{{#seo:<br />
|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
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|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of nama rupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S., dravyaguna vijnana, ayurveda, pharmacognosy, Indian systems of medicine, caraka samhita, methods to identify herbs, knowing drugs, knowing matraia medica<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
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<p style="text-align:justify;">Nama- Rupa [[vijnana]], is a science that deals with the identification and classification of various entities, including [[Vyadhi|diseases]], medicinal plants, and therapeutic processes. Nama rupa [[vijnana]] is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different [[Herbs details|herbs]], [[Vyadhi|diseases]] etc. The nama refers to the name of the entity, while [[Rupa|rupa]] refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the [[Herbs details|herbs]]. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant [[Tulasi]], known for its numerous [[Health|health]] benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's [[Health|health]] and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
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|label3 = Reviewers & Editors <br />
|data3 = [[Basisht G.]]<sup>4</sup><br/>[[Deole Y.S.]]<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
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|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
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|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
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|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
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|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
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== Samhita-based references of namarupa [[vijnana]] ==<br />
<p style="text-align:justify;">The origins of namarupa [[vijnana]] can be traced back to both the [[Charak Samhita New Edition|Charak Samhita]] and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of [[Herbs details|herbs]] no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the [[Herbs details|herbs]] is termed a pharmacologist, but a physician should understand the medicinal properties and utility of [[Herbs details|herbs]] as a whole. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters ([[Rupa|rupa]]) and properties ([[Guna|guna]]) for purpose of successful treatment and avoidance of complications. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different [[Herbs details|herbs]]. [Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36/10]</p><br />
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== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of nama rupa [[vijnana]], basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna [[vijnana]] (materia medica of [[Ayurveda|ayurveda]]) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna [[vijnana]], Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of [[Ayurveda|Ayurveda]], particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa [[vijnana]]m- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling [[Sharira|body]] parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''[[Pippali|Pippali- Piper longum]]'')<br />
|-<br />
|[[Kutaja|Kutaja (''Holarrhena antidysentrica'')]]<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|[[Saptaparna|Saptaparna (''Alstonia scholaris'')]]<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|[[Ashmantaka|Ashmantaka]] and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|[[Abhaya|Abhaya (''Terminalia chebula'')]]<br />
|Which eliminates fear of [[Vyadhi|diseases]]<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna [[vijnana]]m Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and nama rupa [[vijnana]] ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa [[vijnana]] and taxonomy ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both nama rupa [[vijnana]] and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while nama rupa [[vijnana]] explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Nama rupa [[vijnana]], on the other hand, focuses on the interplay between names (nama) and the forms or concepts (rupa) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa [[vijnana]], while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa [[vijnana]] can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa [[vijnana]] can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa [[vijnana]] have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa [[vijnana]], in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa [[vijnana]] ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa [[vijnana]] involves the systematic naming and categorization of [[Vyadhi|diseases]], [[Herbs details|herbs]], and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding [[dosha]]: [[Ayurveda|ayurveda]] identifies three fundamental [[dosha]]<br/><span style="font-weight:normal">[[Vata dosha|Vata]], [[Pitta dosha|Pitta]], and [[Kapha dosha|Kapha]] – that govern an individual's physical and mental constitution. Namarupa [[vijnana]] plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of [[Dosha|dosha]] is the application of nama-rupa [[vijnana]] for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa [[vijnana]] extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of [[Manas|mind]], [[Sharira|body]], and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa [[vijnana]] enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa [[vijnana]]'' emphasizes the importance of maintaining balance in one's [[Dosha|doshas]], diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, [[Ayurveda|Ayurveda]], with its reliance on namarupa [[vijnana]], continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering [[Manas|mind]], [[Sharira|body]], and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in [[Ayurveda|ayurveda]] is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in [[Ayurveda|ayurveda]]:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in [[Ayurveda|ayurveda]]. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">[[Herbs details|Herbs]] and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">[[Rasa|Rasa]], virya, and [[Vipaka|vipaka]]:<br/><span style="font-weight:normal">The [[Rasa|taste (rasa)]], potency (virya), and post-digestive effect ([[Vipaka|vipaka]]) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the [[Sharira|body]]. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the [[Sharira|body]]. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying [[Sharira|body]] constituents:<br/><span style="font-weight:normal">In [[Ayurveda|Ayurveda]], the [[Sharira|body]] is described in terms of its doshika composition and its physical and functional components, known as "[[Dhatu|dhatu]]" and "[[Mala|mala]]." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the [[Pitta dosha|pitta dosha]].</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in [[Ayurveda|ayurveda]] are named based on their techniques, effects, and the substances involved. For instance, "[[Shirodhara|shirodhara]]" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the [[Manas|mind]].</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in [[Ayurveda|ayurveda]] carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in [[Ayurveda|ayurveda]] is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of [[Ayurveda|ayurveda]] as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in [[Ayurveda|ayurveda]] is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in [[Ayurveda|ayurveda]] serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of [[Herbs details|herbs]] and plants.</p><br />
<ol><li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in [[Ayurveda|ayurveda]]. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
<br />
<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify [[Herbs details|herbs]] accurately and understand their therapeutic potential. For example:<br />
<ul><li style="font-weight:bold">[[Ashwagandha|Ashwagandha]]<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">[[Amalaki|Amalaki]]<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul></span><li><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities ([[Guna|guna]]) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:<br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul></span><li><br />
<li style="font-weight:bold">[[Rasa|Taste (rasa)]], potency (virya), and post-digestive effect ([[Vipaka|vipaka]]):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of [[Herbs details|herbs]]. These attributes help in understanding how [[Herbs details|herbs]] interact with the [[Sharira|body]] and [[Manas|mind]]. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''[[Tikta|Tikta]]'' indicates a [[Tikta|bitter taste (tikta rasa)]], ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect ([[Madhura|madhura]] [[Vipaka|vipaka]]).</span><li></ul></span><li><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">[[Ayurveda|Ayurveda]] categorizes [[Herbs details|herbs]] based on their influence on the three [[Dosha|doshas]] ([[Vata dosha|Vata]], [[Pitta dosha|Pitta]], and [[Kapha dosha|Kapha]]). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, [[Eranda|Eranda (''Ricinus communis'')]] is termed as Vaatari (enemy of [[Vata dosha|vata dosha]]) due to its potent ''[[Vata dosha|vata]]'' pacifying actions.</span><li><br />
<li style="font-weight:bold">Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in [[Ayurveda|ayurveda]] carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, [[Pippali|Pippali]] is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.<ref name="ref10">Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132</ref> For instance, Neem (in English) is termed as Nimba in [[Ayurveda|Ayurveda]] texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
<br />
== Sources for deciphering the nama rupa as per the principles of ayurveda ==<br />
<p style="text-align:justify;">Nighantu were developed in the sangraha kaala to decipher the pharmacological, pharmacognostical and taxonomical basis of ayurveda dravya. The nighantu like Bhavaprakasha Nighantu, Raja Nighantu, Shiva Kosha provides main sources for understanding the pharmacological basis of [[Herbs details|Ayurveda herbs]]. The texts like Amarkosha help to decode the exact meaning and synonyms of any herb in [[Ayurveda|ayurveda]]. <br/>In conclusion, the nomenclature of plants in [[Ayurveda|ayurveda]] is a carefully crafted system that combines linguistic precision, descriptive elements, qualities, doshika considerations, and cultural references. This system aids in the accurate identification, classification, and utilization of [[Herbs details|herbs]] and plants for therapeutic purposes, contributing to the effectiveness and richness of ayurvedic herbal medicine. In recent, many databases like ENVIS<ref name="ref11"/> by FRLHT are developed to understand the various aspects of plant morphology and utility. Similarly, “IMPPAT: Indian Medicinal Plants, Phytochemistry and Therapeutics” is a curated database that is resultant of digitalization of information from more than 100 books on traditional Indian medicine and more than 7000 published research articles and other existing resources.<ref name="ref12">Available from: https://cb.imsc.res.in/imppat/home</ref></p><br />
<br />
== Pharmacognosy and nama-rupa [[vijnana]] ==<br />
<p style="text-align:justify;">Pharmacognosy is the study of the structural, physical, biochemical and therapeutic properties of various [[Herbs details|herbs]] obtained from natural sources.<ref name="ref13">Merriam-Webster. (n.d.). Pharmacognosy. In Merriam-Webster.com dictionary. Retrieved November 22, 2023, from https://www.merriam-webster.com/dictionary/pharmacognosy</ref> It is a broad science dealing with plethora of medicinal [[Herbs details|herbs]] and taxonomy along with naam rupa [[vijnana]] are parts of science of Pharmacognosy. Thus, the extensive study of naam rupa [[vijnana]] can contribute to understanding pharmacognosy of any plant mentioned in the classical texts. </p><br />
<br />
== Related articles ==<br />
<ol style="text-align:justify;"><li>In the article entitled, “Glory of Synonyms of Plants in [[Ayurveda|Ayurveda]] with Special Reference to Namarupa [[vijnana]]m- A Review” authors have mentioned the importance of application of knowledge of Basonyms and Synonyms in understanding the nomenclature and salient features of different [[Herbs details|herbs]].<ref name="ref14">Satish P, Chetana B, Glory of Synonyms of Plants In [[Ayurveda|Ayurveda]] With Special Reference to Namarupa [[vijnana]]m- A Review ayurpub; III(5): 1105-1110</ref></li><br />
<li>An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability<ref name="ref15">An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability [Internet]. [cited 2023 Nov 22]. Available from: https://europub.co.uk/articles/an-insight-into-charakokta-dravya-pariksha-vidhi-and-its-applicability-A-287756</ref> is an article that describes the utility of nama rupa [[vijnana]] in understanding the various aspects of [[Herbs details|herbs]] mentioned in samhita. </li><br />
<li>Ayusoft has published informative article on the pharmacognosy and [[Ayurveda|ayurveda]] where various historical and etymological aspects of [[Herbs details|herbs]] are discussed along with ample examples focusing on different aspects of classification and nomenclature of [[Herbs details|herbs]].<ref name="ref16">Utility of Nama and Roopa for the correct identification of Ayurvedic drugs (Pharmacognosy) – Ayusoft [Internet]. [cited 2023 Nov 22]. Available from: https://ayusoft.ayush.gov.in/utility-of-nama-and-roopa-for-the-correct-identification-of-ayurvedic-drugs-pharmacognosy/</ref></li><br />
<li>The article “Importance of Namarupa [[vijnana]] & concept of basonyms and synonyms of dravya.” It describes the various aspects of understanding basonyms and synonyms for the proper description of any herb.<ref name="ref17">Singh, Ritu et al. “importance of namarupa [[vijnana]] & concept of basonyms and synonyms of dravya.” (2015).</ref></li><br />
<li>In the article ‘Role of Pharmacognosy in [[Ayurveda|Ayurveda]]’, the authors have highlighted the role of pharmacognosy in identification and characterization of [[Ayurveda|Ayurveda]] [[Herbs details|herbs]].<ref name="ref18">Ramaseshan S, Bikshapathi T. Role of Pharmacognosy in Ayurveda. Ayurveda Mahasammelana Patrika. 2006 Feb 1;93:79–87.</ref></li></ol><br />
<br />
== Related adhyaya ==<br />
* [[Deerghanjiviteeya Adhyaya|Deerghanjeevitiya Adhyaya]] (Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1), <br />
* Bhumiprabhighagiyam Adhyayam (Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36)<br />
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|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including [[Vyadhi|diseases]], medicinal plants, and therapeutic processes. Nama rupa vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different [[Herbs details|herbs]], [[Vyadhi|diseases]] etc. The nama refers to the name of the entity, while [[Rupa|rupa]] refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the [[Herbs details|herbs]]. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant [[Tulasi]], known for its numerous [[Health|health]] benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's [[Health|health]] and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
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|label3 = Reviewers & Editors <br />
|data3 = [[Basisht G.]]<sup>4</sup><br/>[[Deole Y.S.]]<sup>5</sup> <br />
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|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
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|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
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|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
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== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the [[Charak Samhita New Edition|Charak Samhita]] and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of [[Herbs details|herbs]] no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the [[Herbs details|herbs]] is termed a pharmacologist, but a physician should understand the medicinal properties and utility of [[Herbs details|herbs]] as a whole. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters ([[Rupa|rupa]]) and properties ([[Guna|guna]]) for purpose of successful treatment and avoidance of complications. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different [[Herbs details|herbs]]. [Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of nama rupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of [[Ayurveda|ayurveda]]) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of [[Ayurveda|Ayurveda]], particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling [[Sharira|body]] parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''[[Pippali|Pippali- Piper longum]]'')<br />
|-<br />
|[[Kutaja|Kutaja (''Holarrhena antidysentrica'')]]<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|[[Saptaparna|Saptaparna (''Alstonia scholaris'')]]<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|[[Ashmantaka|Ashmantaka]] and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|[[Abhaya|Abhaya (''Terminalia chebula'')]]<br />
|Which eliminates fear of [[Vyadhi|diseases]]<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and nama rupa vijnana ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both nama rupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while nama rupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Nama rupa vijnana, on the other hand, focuses on the interplay between names (nama) and the forms or concepts (rupa) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of [[Vyadhi|diseases]], [[Herbs details|herbs]], and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding [[dosha]]: [[Ayurveda|ayurveda]] identifies three fundamental [[dosha]]<br/><span style="font-weight:normal">[[Vata dosha|Vata]], [[Pitta dosha|Pitta]], and [[Kapha dosha|Kapha]] – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of [[Dosha|dosha]] is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of [[Manas|mind]], [[Sharira|body]], and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's [[Dosha|doshas]], diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, [[Ayurveda|Ayurveda]], with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering [[Manas|mind]], [[Sharira|body]], and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in [[Ayurveda|ayurveda]] is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in [[Ayurveda|ayurveda]]:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in [[Ayurveda|ayurveda]]. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">[[Herbs details|Herbs]] and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">[[Rasa|Rasa]], virya, and [[Vipaka|vipaka]]:<br/><span style="font-weight:normal">The [[Rasa|taste (rasa)]], potency (virya), and post-digestive effect ([[Vipaka|vipaka]]) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the [[Sharira|body]]. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the [[Sharira|body]]. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying [[Sharira|body]] constituents:<br/><span style="font-weight:normal">In [[Ayurveda|Ayurveda]], the [[Sharira|body]] is described in terms of its doshika composition and its physical and functional components, known as "[[Dhatu|dhatu]]" and "[[Mala|mala]]." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the [[Pitta dosha|pitta dosha]].</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in [[Ayurveda|ayurveda]] are named based on their techniques, effects, and the substances involved. For instance, "[[Shirodhara|shirodhara]]" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the [[Manas|mind]].</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in [[Ayurveda|ayurveda]] carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in [[Ayurveda|ayurveda]] is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of [[Ayurveda|ayurveda]] as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in [[Ayurveda|ayurveda]] is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in [[Ayurveda|ayurveda]] serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of [[Herbs details|herbs]] and plants.</p><br />
<ol><li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in [[Ayurveda|ayurveda]]. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
<br />
<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify [[Herbs details|herbs]] accurately and understand their therapeutic potential. For example:<br />
<ul><li style="font-weight:bold">[[Ashwagandha|Ashwagandha]]<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">[[Amalaki|Amalaki]]<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul></span><li><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities ([[Guna|guna]]) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:<br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul></span><li><br />
<li style="font-weight:bold">[[Rasa|Taste (rasa)]], potency (virya), and post-digestive effect ([[Vipaka|vipaka]]):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of [[Herbs details|herbs]]. These attributes help in understanding how [[Herbs details|herbs]] interact with the [[Sharira|body]] and [[Manas|mind]]. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''[[Tikta|Tikta]]'' indicates a [[Tikta|bitter taste (tikta rasa)]], ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect ([[Madhura|madhura]] [[Vipaka|vipaka]]).</span><li></ul></span><li><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">[[Ayurveda|Ayurveda]] categorizes [[Herbs details|herbs]] based on their influence on the three [[Dosha|doshas]] ([[Vata dosha|Vata]], [[Pitta dosha|Pitta]], and [[Kapha dosha|Kapha]]). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, [[Eranda|Eranda (''Ricinus communis'')]] is termed as Vaatari (enemy of [[Vata dosha|vata dosha]]) due to its potent ''[[Vata dosha|vata]]'' pacifying actions.</span><li><br />
<li style="font-weight:bold">Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in [[Ayurveda|ayurveda]] carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, [[Pippali|Pippali]] is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.<ref name="ref10">Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132</ref> For instance, Neem (in English) is termed as Nimba in [[Ayurveda|Ayurveda]] texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
<br />
== Sources for deciphering the nama rupa as per the principles of ayurveda ==<br />
<p style="text-align:justify;">Nighantu were developed in the sangraha kaala to decipher the pharmacological, pharmacognostical and taxonomical basis of ayurveda dravya. The nighantu like Bhavaprakasha Nighantu, Raja Nighantu, Shiva Kosha provides main sources for understanding the pharmacological basis of [[Herbs details|Ayurveda herbs]]. The texts like Amarkosha help to decode the exact meaning and synonyms of any herb in [[Ayurveda|ayurveda]]. <br/>In conclusion, the nomenclature of plants in [[Ayurveda|ayurveda]] is a carefully crafted system that combines linguistic precision, descriptive elements, qualities, doshika considerations, and cultural references. This system aids in the accurate identification, classification, and utilization of [[Herbs details|herbs]] and plants for therapeutic purposes, contributing to the effectiveness and richness of ayurvedic herbal medicine. In recent, many databases like ENVIS<ref name="ref11"/> by FRLHT are developed to understand the various aspects of plant morphology and utility. Similarly, “IMPPAT: Indian Medicinal Plants, Phytochemistry and Therapeutics” is a curated database that is resultant of digitalization of information from more than 100 books on traditional Indian medicine and more than 7000 published research articles and other existing resources.<ref name="ref12">Available from: https://cb.imsc.res.in/imppat/home</ref></p><br />
<br />
== Pharmacognosy and nama-rupa vijnana ==<br />
<p style="text-align:justify;">Pharmacognosy is the study of the structural, physical, biochemical and therapeutic properties of various [[Herbs details|herbs]] obtained from natural sources.<ref name="ref13">Merriam-Webster. (n.d.). Pharmacognosy. In Merriam-Webster.com dictionary. Retrieved November 22, 2023, from https://www.merriam-webster.com/dictionary/pharmacognosy</ref> It is a broad science dealing with plethora of medicinal [[Herbs details|herbs]] and taxonomy along with naam rupa vijnana are parts of science of Pharmacognosy. Thus, the extensive study of naam rupa vijnana can contribute to understanding pharmacognosy of any plant mentioned in the classical texts. </p><br />
<br />
== Related articles ==<br />
<ol style="text-align:justify;"><li>In the article entitled, “Glory of Synonyms of Plants in [[Ayurveda|Ayurveda]] with Special Reference to Namarupa Vijnanam- A Review” authors have mentioned the importance of application of knowledge of Basonyms and Synonyms in understanding the nomenclature and salient features of different [[Herbs details|herbs]].<ref name="ref14">Satish P, Chetana B, Glory of Synonyms of Plants In [[Ayurveda|Ayurveda]] With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref></li><br />
<li>An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability<ref name="ref15">An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability [Internet]. [cited 2023 Nov 22]. Available from: https://europub.co.uk/articles/an-insight-into-charakokta-dravya-pariksha-vidhi-and-its-applicability-A-287756</ref> is an article that describes the utility of nama rupa vijnana in understanding the various aspects of [[Herbs details|herbs]] mentioned in samhita. </li><br />
<li>Ayusoft has published informative article on the pharmacognosy and [[Ayurveda|ayurveda]] where various historical and etymological aspects of [[Herbs details|herbs]] are discussed along with ample examples focusing on different aspects of classification and nomenclature of [[Herbs details|herbs]].<ref name="ref16">Utility of Nama and Roopa for the correct identification of Ayurvedic drugs (Pharmacognosy) – Ayusoft [Internet]. [cited 2023 Nov 22]. Available from: https://ayusoft.ayush.gov.in/utility-of-nama-and-roopa-for-the-correct-identification-of-ayurvedic-drugs-pharmacognosy/</ref></li><br />
<li>The article “Importance of Namarupa Vijnana & concept of basonyms and synonyms of dravya.” It describes the various aspects of understanding basonyms and synonyms for the proper description of any herb.<ref name="ref17">Singh, Ritu et al. “importance of namarupa vijnana & concept of basonyms and synonyms of dravya.” (2015).</ref></li><br />
<li>In the article ‘Role of Pharmacognosy in [[Ayurveda|Ayurveda]]’, the authors have highlighted the role of pharmacognosy in identification and characterization of [[Ayurveda|Ayurveda]] [[Herbs details|herbs]].<ref name="ref18">Ramaseshan S, Bikshapathi T. Role of Pharmacognosy in Ayurveda. Ayurveda Mahasammelana Patrika. 2006 Feb 1;93:79–87.</ref></li></ol><br />
<br />
== Related adhyaya ==<br />
* [[Deerghanjiviteeya Adhyaya|Deerghanjeevitiya Adhyaya]] (Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1), <br />
* Bhumiprabhighagiyam Adhyayam (Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36)<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44781Nama Rupa Vijnana2024-03-17T08:01:29Z<p>Agnivesha: </p>
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{{#seo:<br />
|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
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|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including [[Vyadhi|diseases]], medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different [[Herbs details|herbs]], [[Vyadhi|diseases]] etc. The nama refers to the name of the entity, while [[Rupa|rupa]] refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the [[Herbs details|herbs]]. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous [[Health|health]] benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's [[Health|health]] and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the [[Charak Samhita New Edition|Charak Samhita]] and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of [[Herbs details|herbs]] no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the [[Herbs details|herbs]] is termed a pharmacologist, but a physician should understand the medicinal properties and utility of [[Herbs details|herbs]] as a whole. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters ([[Rupa|rupa]]) and properties ([[Guna|guna]]) for purpose of successful treatment and avoidance of complications. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different [[Herbs details|herbs]]. [Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of [[Ayurveda|ayurveda]]) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of [[Ayurveda|Ayurveda]], particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling [[Sharira|body]] parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''[[Pippali|Pippali- Piper longum]]'')<br />
|-<br />
|[[Kutaja|Kutaja (''Holarrhena antidysentrica'')]]<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|[[Saptaparna|Saptaparna (''Alstonia scholaris'')]]<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|[[Ashmantaka|Ashmantaka]] and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|[[Abhaya|Abhaya (''Terminalia chebula'')]]<br />
|Which eliminates fear of [[Vyadhi|diseases]]<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
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== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
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== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of [[Vyadhi|diseases]], [[Herbs details|herbs]], and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
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<li style="font-weight:bold">Understanding [[Dosha|doshas]]: [[Ayurveda|ayurveda]] identifies three fundamental [[Dosha|doshas]]<br/><span style="font-weight:normal">[[Vata dosha|Vata]], [[Pitta dosha|Pitta]], and [[Kapha dosha|Kapha]] – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of [[Dosha|dosha]] is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
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<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of [[Manas|mind]], [[Sharira|body]], and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
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<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
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<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
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<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's [[Dosha|doshas]], diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
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== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, [[Ayurveda|Ayurveda]], with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering [[Manas|mind]], [[Sharira|body]], and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in [[Ayurveda|ayurveda]] is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in [[Ayurveda|ayurveda]]:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in [[Ayurveda|ayurveda]]. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">[[Herbs details|Herbs]] and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">[[Rasa|Rasa]], virya, and [[Vipaka|vipaka]]:<br/><span style="font-weight:normal">The [[Rasa|taste (rasa)]], potency (virya), and post-digestive effect ([[Vipaka|vipaka]]) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the [[Sharira|body]]. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the [[Sharira|body]]. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying [[Sharira|body]] constituents:<br/><span style="font-weight:normal">In [[Ayurveda|Ayurveda]], the [[Sharira|body]] is described in terms of its doshika composition and its physical and functional components, known as "[[Dhatu|dhatu]]" and "[[Mala|mala]]." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the [[Pitta dosha|pitta dosha]].</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in [[Ayurveda|ayurveda]] are named based on their techniques, effects, and the substances involved. For instance, "[[Shirodhara|shirodhara]]" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the [[Manas|mind]].</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in [[Ayurveda|ayurveda]] carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in [[Ayurveda|ayurveda]] is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of [[Ayurveda|ayurveda]] as a healthcare system.</p><br />
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== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in [[Ayurveda|ayurveda]] is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in [[Ayurveda|ayurveda]] serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of [[Herbs details|herbs]] and plants.</p><br />
<ol><li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in [[Ayurveda|ayurveda]]. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
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<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify [[Herbs details|herbs]] accurately and understand their therapeutic potential. For example:<br />
<ul><li style="font-weight:bold">[[Ashwagandha|Ashwagandha]]<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">[[Amalaki|Amalaki]]<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul></span><li><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities ([[Guna|guna]]) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:<br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul></span><li><br />
<li style="font-weight:bold">[[Rasa|Taste (rasa)]], potency (virya), and post-digestive effect ([[Vipaka|vipaka]]):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of [[Herbs details|herbs]]. These attributes help in understanding how [[Herbs details|herbs]] interact with the [[Sharira|body]] and [[Manas|mind]]. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''[[Tikta|Tikta]]'' indicates a [[Tikta|bitter taste (tikta rasa)]], ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect ([[Madhura|madhura]] [[Vipaka|vipaka]]).</span><li></ul></span><li><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">[[Ayurveda|Ayurveda]] categorizes [[Herbs details|herbs]] based on their influence on the three [[Dosha|doshas]] ([[Vata dosha|Vata]], [[Pitta dosha|Pitta]], and [[Kapha dosha|Kapha]]). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, [[Eranda|Eranda (''Ricinus communis'')]] is termed as Vaatari (enemy of [[Vata dosha|vata dosha]]) due to its potent ''[[Vata dosha|vata]]'' pacifying actions.</span><li><br />
<li style="font-weight:bold">Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in [[Ayurveda|ayurveda]] carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, [[Pippali|Pippali]] is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.<ref name="ref10">Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132</ref> For instance, Neem (in English) is termed as Nimba in [[Ayurveda|Ayurveda]] texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
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== Sources for deciphering the nama rupa as per the principles of ayurveda ==<br />
<p style="text-align:justify;">Nighantu were developed in the sangraha kaala to decipher the pharmacological, pharmacognostical and taxonomical basis of ayurveda dravya. The nighantu like Bhavaprakasha Nighantu, Raja Nighantu, Shiva Kosha provides main sources for understanding the pharmacological basis of [[Herbs details|Ayurveda herbs]]. The texts like Amarkosha help to decode the exact meaning and synonyms of any herb in [[Ayurveda|ayurveda]]. <br/>In conclusion, the nomenclature of plants in [[Ayurveda|ayurveda]] is a carefully crafted system that combines linguistic precision, descriptive elements, qualities, doshika considerations, and cultural references. This system aids in the accurate identification, classification, and utilization of [[Herbs details|herbs]] and plants for therapeutic purposes, contributing to the effectiveness and richness of ayurvedic herbal medicine. In recent, many databases like ENVIS<ref name="ref11"/> by FRLHT are developed to understand the various aspects of plant morphology and utility. Similarly, “IMPPAT: Indian Medicinal Plants, Phytochemistry and Therapeutics” is a curated database that is resultant of digitalization of information from more than 100 books on traditional Indian medicine and more than 7000 published research articles and other existing resources.<ref name="ref12">Available from: https://cb.imsc.res.in/imppat/home</ref></p><br />
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== Pharmacognosy and nama-rupa vijnana ==<br />
<p style="text-align:justify;">Pharmacognosy is the study of the structural, physical, biochemical and therapeutic properties of various [[Herbs details|herbs]] obtained from natural sources.<ref name="ref13">Merriam-Webster. (n.d.). Pharmacognosy. In Merriam-Webster.com dictionary. Retrieved November 22, 2023, from https://www.merriam-webster.com/dictionary/pharmacognosy</ref> It is a broad science dealing with plethora of medicinal [[Herbs details|herbs]] and taxonomy along with naam rupa vijnana are parts of science of Pharmacognosy. Thus, the extensive study of naam rupa vijnana can contribute to understanding pharmacognosy of any plant mentioned in the classical texts. </p><br />
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== Related articles ==<br />
<ol style="text-align:justify;"><li>In the article entitled, “Glory of Synonyms of Plants in [[Ayurveda|Ayurveda]] with Special Reference to Namarupa Vijnanam- A Review” authors have mentioned the importance of application of knowledge of Basonyms and Synonyms in understanding the nomenclature and salient features of different [[Herbs details|herbs]].<ref name="ref14">Satish P, Chetana B, Glory of Synonyms of Plants In [[Ayurveda|Ayurveda]] With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref></li><br />
<li>An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability<ref name="ref15">An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability [Internet]. [cited 2023 Nov 22]. Available from: https://europub.co.uk/articles/an-insight-into-charakokta-dravya-pariksha-vidhi-and-its-applicability-A-287756</ref> is an article that describes the utility of nama rupa vijnana in understanding the various aspects of [[Herbs details|herbs]] mentioned in samhita. </li><br />
<li>Ayusoft has published informative article on the pharmacognosy and [[Ayurveda|ayurveda]] where various historical and etymological aspects of [[Herbs details|herbs]] are discussed along with ample examples focusing on different aspects of classification and nomenclature of [[Herbs details|herbs]].<ref name="ref16">Utility of Nama and Roopa for the correct identification of Ayurvedic drugs (Pharmacognosy) – Ayusoft [Internet]. [cited 2023 Nov 22]. Available from: https://ayusoft.ayush.gov.in/utility-of-nama-and-roopa-for-the-correct-identification-of-ayurvedic-drugs-pharmacognosy/</ref></li><br />
<li>The article “Importance of Namarupa Vijnana & concept of basonyms and synonyms of dravya.” It describes the various aspects of understanding basonyms and synonyms for the proper description of any herb.<ref name="ref17">Singh, Ritu et al. “importance of namarupa vijnana & concept of basonyms and synonyms of dravya.” (2015).</ref></li><br />
<li>In the article ‘Role of Pharmacognosy in [[Ayurveda|Ayurveda]]’, the authors have highlighted the role of pharmacognosy in identification and characterization of [[Ayurveda|Ayurveda]] [[Herbs details|herbs]].<ref name="ref18">Ramaseshan S, Bikshapathi T. Role of Pharmacognosy in Ayurveda. Ayurveda Mahasammelana Patrika. 2006 Feb 1;93:79–87.</ref></li></ol><br />
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== Related adhyaya ==<br />
* [[Deerghanjiviteeya Adhyaya|Deerghanjeevitiya Adhyaya]] (Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1), <br />
* Bhumiprabhighagiyam Adhyayam (Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36)<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44780Nama Rupa Vijnana2024-03-16T14:20:48Z<p>Agnivesha: </p>
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|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
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|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including [[Vyadhi|diseases]], medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different [[Herbs details|herbs]], [[Vyadhi|diseases]] etc. The nama refers to the name of the entity, while [[Rupa|rupa]] refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the [[Herbs details|herbs]]. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous [[Health|health]] benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's [[Health|health]] and well-being. </p><br />
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{{Infobox<br />
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|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
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|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
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|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
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|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
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|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
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|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
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|label8 = DOI<br />
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== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the [[Charak Samhita New Edition|Charak Samhita]] and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of [[Herbs details|herbs]] no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the [[Herbs details|herbs]] is termed a pharmacologist, but a physician should understand the medicinal properties and utility of [[Herbs details|herbs]] as a whole. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters ([[Rupa|rupa]]) and properties ([[Guna|guna]]) for purpose of successful treatment and avoidance of complications. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different [[Herbs details|herbs]]. [Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of [[Ayurveda|ayurveda]]) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of [[Ayurveda|Ayurveda]], particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''[[Pippali|Pippali- Piper longum]]'')<br />
|-<br />
|[[Kutaja|Kutaja (''Holarrhena antidysentrica'')]]<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|[[Saptaparna|Saptaparna (''Alstonia scholaris'')]]<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|[[Ashmantaka|Ashmantaka]] and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|[[Abhaya|Abhaya (''Terminalia chebula'')]]<br />
|Which eliminates fear of [[Vyadhi|diseases]]<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of [[Vyadhi|diseases]], [[Herbs details|herbs]], and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding [[Dosha|doshas]]: [[Ayurveda|ayurveda]] identifies three fundamental [[Dosha|doshas]]<br/><span style="font-weight:normal">[[Vata dosha|Vata]], [[Pitta dosha|Pitta]], and [[Kapha dosha|Kapha]] – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of [[Dosha|dosha]] is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of [[Manas|mind]], [[Sharira|body]], and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's [[Dosha|doshas]], diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, [[Ayurveda|Ayurveda]], with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering mind, body, and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in [[Ayurveda|ayurveda]] is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in [[Ayurveda|ayurveda]]:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in [[Ayurveda|ayurveda]]. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">[[Herbs details|Herbs]] and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">Rasa, virya, and vipaka:<br/><span style="font-weight:normal">The taste (rasa), potency (virya), and post-digestive effect (vipaka) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the body. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the body. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying body constituents:<br/><span style="font-weight:normal">In [[Ayurveda|Ayurveda]], the body is described in terms of its doshika composition and its physical and functional components, known as "dhatu" and "mala." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the [[Pitta dosha|pitta dosha]].</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in [[Ayurveda|ayurveda]] are named based on their techniques, effects, and the substances involved. For instance, "shirodhara" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the mind.</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in [[Ayurveda|ayurveda]] carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in [[Ayurveda|ayurveda]] is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of [[Ayurveda|ayurveda]] as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in [[Ayurveda|ayurveda]] is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in [[Ayurveda|ayurveda]] serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of [[Herbs details|herbs]] and plants.</p><br />
<ol><li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in [[Ayurveda|ayurveda]]. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
<br />
<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify [[Herbs details|herbs]] accurately and understand their therapeutic potential. For example:<br />
<ul><li style="font-weight:bold">Ashwagandha<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">Amalaki<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul></span><li><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities ([[Guna|guna]]) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:<br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul></span><li><br />
<li style="font-weight:bold">Taste (rasa), potency (virya), and post-digestive effect (vipaka):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of [[Herbs details|herbs]]. These attributes help in understanding how [[Herbs details|herbs]] interact with the body and mind. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''Tikta'' indicates a bitter taste (tikta rasa), ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect (madhura vipaka).</span><li></ul></span><li><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">[[Ayurveda|Ayurveda]] categorizes [[Herbs details|herbs]] based on their influence on the three [[Dosha|doshas]] ([[Vata dosha|Vata]], [[Pitta dosha|Pitta]], and [[Kapha dosha|Kapha]]). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, Eranda (''Ricinus communis'') is termed as Vaatari (enemy of [[Vata dosha|vata dosha]]) due to its potent ''[[Vata dosha|vata]]'' pacifying actions.</span><li><br />
<li style="font-weight:bold">Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in [[Ayurveda|ayurveda]] carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, [[Pippali|Pippali]] is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.<ref name="ref10">Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132</ref> For instance, Neem (in English) is termed as Nimba in [[Ayurveda|Ayurveda]] texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
<br />
== Sources for deciphering the nama rupa as per the principles of ayurveda ==<br />
<p style="text-align:justify;">Nighantu were developed in the sangraha kaala to decipher the pharmacological, pharmacognostical and taxonomical basis of ayurveda dravya. The nighantu like Bhavaprakasha Nighantu, Raja Nighantu, Shiva Kosha provides main sources for understanding the pharmacological basis of [[Herbs details|Ayurveda herbs]]. The texts like Amarkosha help to decode the exact meaning and synonyms of any herb in [[Ayurveda|ayurveda]]. <br/>In conclusion, the nomenclature of plants in [[Ayurveda|ayurveda]] is a carefully crafted system that combines linguistic precision, descriptive elements, qualities, doshika considerations, and cultural references. This system aids in the accurate identification, classification, and utilization of [[Herbs details|herbs]] and plants for therapeutic purposes, contributing to the effectiveness and richness of ayurvedic herbal medicine. In recent, many databases like ENVIS<ref name="ref11"/> by FRLHT are developed to understand the various aspects of plant morphology and utility. Similarly, “IMPPAT: Indian Medicinal Plants, Phytochemistry and Therapeutics” is a curated database that is resultant of digitalization of information from more than 100 books on traditional Indian medicine and more than 7000 published research articles and other existing resources.<ref name="ref12">Available from: https://cb.imsc.res.in/imppat/home</ref></p><br />
<br />
== Pharmacognosy and nama-rupa vijnana ==<br />
<p style="text-align:justify;">Pharmacognosy is the study of the structural, physical, biochemical and therapeutic properties of various [[Herbs details|herbs]] obtained from natural sources.<ref name="ref13">Merriam-Webster. (n.d.). Pharmacognosy. In Merriam-Webster.com dictionary. Retrieved November 22, 2023, from https://www.merriam-webster.com/dictionary/pharmacognosy</ref> It is a broad science dealing with plethora of medicinal [[Herbs details|herbs]] and taxonomy along with naam rupa vijnana are parts of science of Pharmacognosy. Thus, the extensive study of naam rupa vijnana can contribute to understanding pharmacognosy of any plant mentioned in the classical texts. </p><br />
<br />
== Related articles ==<br />
<ol style="text-align:justify;"><li>In the article entitled, “Glory of Synonyms of Plants in [[Ayurveda|Ayurveda]] with Special Reference to Namarupa Vijnanam- A Review” authors have mentioned the importance of application of knowledge of Basonyms and Synonyms in understanding the nomenclature and salient features of different [[Herbs details|herbs]].<ref name="ref14">Satish P, Chetana B, Glory of Synonyms of Plants In [[Ayurveda|Ayurveda]] With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref></li><br />
<li>An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability<ref name="ref15">An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability [Internet]. [cited 2023 Nov 22]. Available from: https://europub.co.uk/articles/an-insight-into-charakokta-dravya-pariksha-vidhi-and-its-applicability-A-287756</ref> is an article that describes the utility of nama rupa vijnana in understanding the various aspects of [[Herbs details|herbs]] mentioned in samhita. </li><br />
<li>Ayusoft has published informative article on the pharmacognosy and [[Ayurveda|ayurveda]] where various historical and etymological aspects of [[Herbs details|herbs]] are discussed along with ample examples focusing on different aspects of classification and nomenclature of [[Herbs details|herbs]].<ref name="ref16">Utility of Nama and Roopa for the correct identification of Ayurvedic drugs (Pharmacognosy) – Ayusoft [Internet]. [cited 2023 Nov 22]. Available from: https://ayusoft.ayush.gov.in/utility-of-nama-and-roopa-for-the-correct-identification-of-ayurvedic-drugs-pharmacognosy/</ref></li><br />
<li>The article “Importance of Namarupa Vijnana & concept of basonyms and synonyms of dravya.” It describes the various aspects of understanding basonyms and synonyms for the proper description of any herb.<ref name="ref17">Singh, Ritu et al. “importance of namarupa vijnana & concept of basonyms and synonyms of dravya.” (2015).</ref></li><br />
<li>In the article ‘Role of Pharmacognosy in [[Ayurveda|Ayurveda]]’, the authors have highlighted the role of pharmacognosy in identification and characterization of [[Ayurveda|Ayurveda]] [[Herbs details|herbs]].<ref name="ref18">Ramaseshan S, Bikshapathi T. Role of Pharmacognosy in Ayurveda. Ayurveda Mahasammelana Patrika. 2006 Feb 1;93:79–87.</ref></li></ol><br />
<br />
== Related adhyaya ==<br />
* [[Deerghanjiviteeya Adhyaya|Deerghanjeevitiya Adhyaya]] (Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1), <br />
* Bhumiprabhighagiyam Adhyayam (Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36)<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44779Nama Rupa Vijnana2024-03-16T13:49:06Z<p>Agnivesha: </p>
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{{#seo:<br />
|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
|titlemode=append<br />
|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including [[Vyadhi|diseases]], medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different [[Herbs details|herbs]], [[Vyadhi|diseases]] etc. The nama refers to the name of the entity, while [[Rupa|rupa]] refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the [[Herbs details|herbs]]. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous [[Health|health]] benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's [[Health|health]] and well-being. </p><br />
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{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
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|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the [[Charak Samhita New Edition|Charak Samhita]] and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of [[Herbs details|herbs]] no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the [[Herbs details|herbs]] is termed a pharmacologist, but a physician should understand the medicinal properties and utility of [[Herbs details|herbs]] as a whole. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters ([[Rupa|rupa]]) and properties ([[Guna|guna]]) for purpose of successful treatment and avoidance of complications. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different [[Herbs details|herbs]]. [Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36/10]</p><br />
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== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of [[Ayurveda|ayurveda]]) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of [[Ayurveda|Ayurveda]], particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''[[Pippali|Pippali- Piper longum]]'')<br />
|-<br />
|[[Kutaja|Kutaja (''Holarrhena antidysentrica'')]]<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|[[Saptaparna|Saptaparna (''Alstonia scholaris'')]]<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|[[Ashmantaka|Ashmantaka]] and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|[[Abhaya|Abhaya (''Terminalia chebula'')]]<br />
|Which eliminates fear of [[Vyadhi|diseases]]<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of [[Vyadhi|diseases]], [[Herbs details|herbs]], and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: [[Ayurveda|ayurveda]] identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, [[Ayurveda|Ayurveda]], with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering mind, body, and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in [[Ayurveda|ayurveda]] is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in [[Ayurveda|ayurveda]]:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in [[Ayurveda|ayurveda]]. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">[[Herbs details|Herbs]] and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">Rasa, virya, and vipaka:<br/><span style="font-weight:normal">The taste (rasa), potency (virya), and post-digestive effect (vipaka) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the body. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the body. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying body constituents:<br/><span style="font-weight:normal">In [[Ayurveda|Ayurveda]], the body is described in terms of its doshika composition and its physical and functional components, known as "dhatu" and "mala." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the pitta dosha.</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in [[Ayurveda|ayurveda]] are named based on their techniques, effects, and the substances involved. For instance, "shirodhara" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the mind.</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in [[Ayurveda|ayurveda]] carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in [[Ayurveda|ayurveda]] is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of [[Ayurveda|ayurveda]] as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in [[Ayurveda|ayurveda]] is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in [[Ayurveda|ayurveda]] serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of [[Herbs details|herbs]] and plants.</p><br />
<ol><li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in [[Ayurveda|ayurveda]]. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
<br />
<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify [[Herbs details|herbs]] accurately and understand their therapeutic potential. For example:<br />
<ul><li style="font-weight:bold">Ashwagandha<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">Amalaki<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul></span><li><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities ([[Guna|guna]]) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:<br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul></span><li><br />
<li style="font-weight:bold">Taste (rasa), potency (virya), and post-digestive effect (vipaka):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of [[Herbs details|herbs]]. These attributes help in understanding how [[Herbs details|herbs]] interact with the body and mind. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''Tikta'' indicates a bitter taste (tikta rasa), ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect (madhura vipaka).</span><li></ul></span><li><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">[[Ayurveda|Ayurveda]] categorizes [[Herbs details|herbs]] based on their influence on the three doshas (Vata, Pitta, and Kapha). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, Eranda (''Ricinus communis'') is termed as Vaatari (enemy of vata dosha) due to its potent ''vata'' pacifying actions.</span><li><br />
<li style="font-weight:bold">Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in [[Ayurveda|ayurveda]] carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, [[Pippali|Pippali]] is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.<ref name="ref10">Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132</ref> For instance, Neem (in English) is termed as Nimba in [[Ayurveda|Ayurveda]] texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
<br />
== Sources for deciphering the nama rupa as per the principles of ayurveda ==<br />
<p style="text-align:justify;">Nighantu were developed in the sangraha kaala to decipher the pharmacological, pharmacognostical and taxonomical basis of ayurveda dravya. The nighantu like Bhavaprakasha Nighantu, Raja Nighantu, Shiva Kosha provides main sources for understanding the pharmacological basis of [[Herbs details|Ayurveda herbs]]. The texts like Amarkosha help to decode the exact meaning and synonyms of any herb in [[Ayurveda|ayurveda]]. <br/>In conclusion, the nomenclature of plants in [[Ayurveda|ayurveda]] is a carefully crafted system that combines linguistic precision, descriptive elements, qualities, doshika considerations, and cultural references. This system aids in the accurate identification, classification, and utilization of [[Herbs details|herbs]] and plants for therapeutic purposes, contributing to the effectiveness and richness of ayurvedic herbal medicine. In recent, many databases like ENVIS<ref name="ref11"/> by FRLHT are developed to understand the various aspects of plant morphology and utility. Similarly, “IMPPAT: Indian Medicinal Plants, Phytochemistry and Therapeutics” is a curated database that is resultant of digitalization of information from more than 100 books on traditional Indian medicine and more than 7000 published research articles and other existing resources.<ref name="ref12">Available from: https://cb.imsc.res.in/imppat/home</ref></p><br />
<br />
== Pharmacognosy and nama-rupa vijnana ==<br />
<p style="text-align:justify;">Pharmacognosy is the study of the structural, physical, biochemical and therapeutic properties of various [[Herbs details|herbs]] obtained from natural sources.<ref name="ref13">Merriam-Webster. (n.d.). Pharmacognosy. In Merriam-Webster.com dictionary. Retrieved November 22, 2023, from https://www.merriam-webster.com/dictionary/pharmacognosy</ref> It is a broad science dealing with plethora of medicinal [[Herbs details|herbs]] and taxonomy along with naam rupa vijnana are parts of science of Pharmacognosy. Thus, the extensive study of naam rupa vijnana can contribute to understanding pharmacognosy of any plant mentioned in the classical texts. </p><br />
<br />
== Related articles ==<br />
<ol style="text-align:justify;"><li>In the article entitled, “Glory of Synonyms of Plants in [[Ayurveda|Ayurveda]] with Special Reference to Namarupa Vijnanam- A Review” authors have mentioned the importance of application of knowledge of Basonyms and Synonyms in understanding the nomenclature and salient features of different [[Herbs details|herbs]].<ref name="ref14">Satish P, Chetana B, Glory of Synonyms of Plants In [[Ayurveda|Ayurveda]] With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref></li><br />
<li>An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability<ref name="ref15">An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability [Internet]. [cited 2023 Nov 22]. Available from: https://europub.co.uk/articles/an-insight-into-charakokta-dravya-pariksha-vidhi-and-its-applicability-A-287756</ref> is an article that describes the utility of nama rupa vijnana in understanding the various aspects of [[Herbs details|herbs]] mentioned in samhita. </li><br />
<li>Ayusoft has published informative article on the pharmacognosy and [[Ayurveda|ayurveda]] where various historical and etymological aspects of [[Herbs details|herbs]] are discussed along with ample examples focusing on different aspects of classification and nomenclature of [[Herbs details|herbs]].<ref name="ref16">Utility of Nama and Roopa for the correct identification of Ayurvedic drugs (Pharmacognosy) – Ayusoft [Internet]. [cited 2023 Nov 22]. Available from: https://ayusoft.ayush.gov.in/utility-of-nama-and-roopa-for-the-correct-identification-of-ayurvedic-drugs-pharmacognosy/</ref></li><br />
<li>The article “Importance of Namarupa Vijnana & concept of basonyms and synonyms of dravya.” It describes the various aspects of understanding basonyms and synonyms for the proper description of any herb.<ref name="ref17">Singh, Ritu et al. “importance of namarupa vijnana & concept of basonyms and synonyms of dravya.” (2015).</ref></li><br />
<li>In the article ‘Role of Pharmacognosy in [[Ayurveda|Ayurveda]]’, the authors have highlighted the role of pharmacognosy in identification and characterization of [[Ayurveda|Ayurveda]] [[Herbs details|herbs]].<ref name="ref18">Ramaseshan S, Bikshapathi T. Role of Pharmacognosy in Ayurveda. Ayurveda Mahasammelana Patrika. 2006 Feb 1;93:79–87.</ref></li></ol><br />
<br />
== Related adhyaya ==<br />
* [[Deerghanjiviteeya Adhyaya|Deerghanjeevitiya Adhyaya]] (Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1), <br />
* Bhumiprabhighagiyam Adhyayam (Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36)<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44778Nama Rupa Vijnana2024-03-16T12:34:03Z<p>Agnivesha: </p>
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|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
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|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including [[Vyadhi|diseases]], medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different [[Herbs details|herbs]], [[Vyadhi|diseases]] etc. The nama refers to the name of the entity, while [[Rupa|rupa]] refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the [[Herbs details|herbs]]. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous [[Health|health]] benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's [[Health|health]] and well-being. </p><br />
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{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the [[Charak Samhita New Edition|Charak Samhita]] and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of [[Herbs details|herbs]] no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the [[Herbs details|herbs]] is termed a pharmacologist, but a physician should understand the medicinal properties and utility of [[Herbs details|herbs]] as a whole. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters ([[Rupa|rupa]]) and properties ([[Guna|guna]]) for purpose of successful treatment and avoidance of complications. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different [[Herbs details|herbs]]. [Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36/10]</p><br />
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== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of [[Ayurveda|ayurveda]]) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of [[Ayurveda|Ayurveda]], particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of [[Vyadhi|diseases]]<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of [[Vyadhi|diseases]], [[Herbs details|herbs]], and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: [[Ayurveda|ayurveda]] identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, [[Ayurveda|Ayurveda]], with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering mind, body, and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in [[Ayurveda|ayurveda]] is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in [[Ayurveda|ayurveda]]:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in [[Ayurveda|ayurveda]]. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">[[Herbs details|Herbs]] and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">Rasa, virya, and vipaka:<br/><span style="font-weight:normal">The taste (rasa), potency (virya), and post-digestive effect (vipaka) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the body. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the body. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying body constituents:<br/><span style="font-weight:normal">In [[Ayurveda|Ayurveda]], the body is described in terms of its doshika composition and its physical and functional components, known as "dhatu" and "mala." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the pitta dosha.</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in [[Ayurveda|ayurveda]] are named based on their techniques, effects, and the substances involved. For instance, "shirodhara" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the mind.</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in [[Ayurveda|ayurveda]] carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in [[Ayurveda|ayurveda]] is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of [[Ayurveda|ayurveda]] as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in [[Ayurveda|ayurveda]] is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in [[Ayurveda|ayurveda]] serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of [[Herbs details|herbs]] and plants.</p><br />
<ol><li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in [[Ayurveda|ayurveda]]. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
<br />
<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify [[Herbs details|herbs]] accurately and understand their therapeutic potential. For example:<br />
<ul><li style="font-weight:bold">Ashwagandha<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">Amalaki<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul></span><li><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities ([[Guna|guna]]) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:<br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul></span><li><br />
<li style="font-weight:bold">Taste (rasa), potency (virya), and post-digestive effect (vipaka):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of [[Herbs details|herbs]]. These attributes help in understanding how [[Herbs details|herbs]] interact with the body and mind. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''Tikta'' indicates a bitter taste (tikta rasa), ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect (madhura vipaka).</span><li></ul></span><li><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">[[Ayurveda|Ayurveda]] categorizes [[Herbs details|herbs]] based on their influence on the three doshas (Vata, Pitta, and Kapha). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, Eranda (''Ricinus communis'') is termed as Vaatari (enemy of vata dosha) due to its potent ''vata'' pacifying actions.</span><li><br />
<li style="font-weight:bold">Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in [[Ayurveda|ayurveda]] carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, Pippali is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.<ref name="ref10">Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132</ref> For instance, Neem (in English) is termed as Nimba in [[Ayurveda|Ayurveda]] texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
<br />
== Sources for deciphering the nama rupa as per the principles of ayurveda ==<br />
<p style="text-align:justify;">Nighantu were developed in the sangraha kaala to decipher the pharmacological, pharmacognostical and taxonomical basis of ayurveda dravya. The nighantu like Bhavaprakasha Nighantu, Raja Nighantu, Shiva Kosha provides main sources for understanding the pharmacological basis of [[Herbs details|Ayurveda herbs]]. The texts like Amarkosha help to decode the exact meaning and synonyms of any herb in [[Ayurveda|ayurveda]]. <br/>In conclusion, the nomenclature of plants in [[Ayurveda|ayurveda]] is a carefully crafted system that combines linguistic precision, descriptive elements, qualities, doshika considerations, and cultural references. This system aids in the accurate identification, classification, and utilization of [[Herbs details|herbs]] and plants for therapeutic purposes, contributing to the effectiveness and richness of ayurvedic herbal medicine. In recent, many databases like ENVIS<ref name="ref11"/> by FRLHT are developed to understand the various aspects of plant morphology and utility. Similarly, “IMPPAT: Indian Medicinal Plants, Phytochemistry and Therapeutics” is a curated database that is resultant of digitalization of information from more than 100 books on traditional Indian medicine and more than 7000 published research articles and other existing resources.<ref name="ref12">Available from: https://cb.imsc.res.in/imppat/home</ref></p><br />
<br />
== Pharmacognosy and nama-rupa vijnana ==<br />
<p style="text-align:justify;">Pharmacognosy is the study of the structural, physical, biochemical and therapeutic properties of various [[Herbs details|herbs]] obtained from natural sources.<ref name="ref13">Merriam-Webster. (n.d.). Pharmacognosy. In Merriam-Webster.com dictionary. Retrieved November 22, 2023, from https://www.merriam-webster.com/dictionary/pharmacognosy</ref> It is a broad science dealing with plethora of medicinal [[Herbs details|herbs]] and taxonomy along with naam rupa vijnana are parts of science of Pharmacognosy. Thus, the extensive study of naam rupa vijnana can contribute to understanding pharmacognosy of any plant mentioned in the classical texts. </p><br />
<br />
== Related articles ==<br />
<ol style="text-align:justify;"><li>In the article entitled, “Glory of Synonyms of Plants in [[Ayurveda|Ayurveda]] with Special Reference to Namarupa Vijnanam- A Review” authors have mentioned the importance of application of knowledge of Basonyms and Synonyms in understanding the nomenclature and salient features of different [[Herbs details|herbs]].<ref name="ref14">Satish P, Chetana B, Glory of Synonyms of Plants In [[Ayurveda|Ayurveda]] With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref></li><br />
<li>An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability<ref name="ref15">An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability [Internet]. [cited 2023 Nov 22]. Available from: https://europub.co.uk/articles/an-insight-into-charakokta-dravya-pariksha-vidhi-and-its-applicability-A-287756</ref> is an article that describes the utility of nama rupa vijnana in understanding the various aspects of [[Herbs details|herbs]] mentioned in samhita. </li><br />
<li>Ayusoft has published informative article on the pharmacognosy and [[Ayurveda|ayurveda]] where various historical and etymological aspects of [[Herbs details|herbs]] are discussed along with ample examples focusing on different aspects of classification and nomenclature of [[Herbs details|herbs]].<ref name="ref16">Utility of Nama and Roopa for the correct identification of Ayurvedic drugs (Pharmacognosy) – Ayusoft [Internet]. [cited 2023 Nov 22]. Available from: https://ayusoft.ayush.gov.in/utility-of-nama-and-roopa-for-the-correct-identification-of-ayurvedic-drugs-pharmacognosy/</ref></li><br />
<li>The article “Importance of Namarupa Vijnana & concept of basonyms and synonyms of dravya.” It describes the various aspects of understanding basonyms and synonyms for the proper description of any herb.<ref name="ref17">Singh, Ritu et al. “importance of namarupa vijnana & concept of basonyms and synonyms of dravya.” (2015).</ref></li><br />
<li>In the article ‘Role of Pharmacognosy in [[Ayurveda|Ayurveda]]’, the authors have highlighted the role of pharmacognosy in identification and characterization of [[Ayurveda|Ayurveda]] [[Herbs details|herbs]].<ref name="ref18">Ramaseshan S, Bikshapathi T. Role of Pharmacognosy in Ayurveda. Ayurveda Mahasammelana Patrika. 2006 Feb 1;93:79–87.</ref></li></ol><br />
<br />
== Related adhyaya ==<br />
* [[Deerghanjiviteeya Adhyaya|Deerghanjeevitiya Adhyaya]] (Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1), <br />
* Bhumiprabhighagiyam Adhyayam (Su. Sa. [[Sutra Sthana|Sutra Sthana]] 36)<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44777Nama Rupa Vijnana2024-03-15T19:52:01Z<p>Agnivesha: /* Related articles */</p>
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{{#seo:<br />
|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
|titlemode=append<br />
|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: ayurveda identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, Ayurveda, with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering mind, body, and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in ayurveda is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in ayurveda:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in ayurveda. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">Herbs and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">Rasa, virya, and vipaka:<br/><span style="font-weight:normal">The taste (rasa), potency (virya), and post-digestive effect (vipaka) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the body. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the body. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying body constituents:<br/><span style="font-weight:normal">In Ayurveda, the body is described in terms of its doshika composition and its physical and functional components, known as "dhatu" and "mala." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the pitta dosha.</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in ayurveda are named based on their techniques, effects, and the substances involved. For instance, "shirodhara" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the mind.</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in ayurveda carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in ayurveda is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of ayurveda as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in ayurveda is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in ayurveda serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of herbs and plants.</p><br />
<ol><li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in ayurveda. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
<br />
<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify herbs accurately and understand their therapeutic potential. For example:<br />
<ul><li style="font-weight:bold">Ashwagandha<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">Amalaki<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul></span><li><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities (guna) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:<br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul></span><li><br />
<li style="font-weight:bold">Taste (rasa), potency (virya), and post-digestive effect (vipaka):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of herbs. These attributes help in understanding how herbs interact with the body and mind. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''Tikta'' indicates a bitter taste (tikta rasa), ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect (madhura vipaka).</span><li></ul></span><li><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">Ayurveda categorizes herbs based on their influence on the three doshas (Vata, Pitta, and Kapha). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, Eranda (''Ricinus communis'') is termed as Vaatari (enemy of vata dosha) due to its potent ''vata'' pacifying actions.</span><li><br />
<li style="font-weight:bold">Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in ayurveda carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, Pippali is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.<ref name="ref10">Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132</ref> For instance, Neem (in English) is termed as Nimba in Ayurveda texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
<br />
== Sources for deciphering the nama rupa as per the principles of ayurveda ==<br />
<p style="text-align:justify;">Nighantu were developed in the sangraha kaala to decipher the pharmacological, pharmacognostical and taxonomical basis of ayurveda dravya. The nighantu like Bhavaprakasha Nighantu, Raja Nighantu, Shiva Kosha provides main sources for understanding the pharmacological basis of Ayurveda herbs. The texts like Amarkosha help to decode the exact meaning and synonyms of any herb in ayurveda. <br/>In conclusion, the nomenclature of plants in ayurveda is a carefully crafted system that combines linguistic precision, descriptive elements, qualities, doshika considerations, and cultural references. This system aids in the accurate identification, classification, and utilization of herbs and plants for therapeutic purposes, contributing to the effectiveness and richness of ayurvedic herbal medicine. In recent, many databases like ENVIS<ref name="ref11"/> by FRLHT are developed to understand the various aspects of plant morphology and utility. Similarly, “IMPPAT: Indian Medicinal Plants, Phytochemistry and Therapeutics” is a curated database that is resultant of digitalization of information from more than 100 books on traditional Indian medicine and more than 7000 published research articles and other existing resources.<ref name="ref12">Available from: https://cb.imsc.res.in/imppat/home</ref></p><br />
<br />
== Pharmacognosy and nama-rupa vijnana ==<br />
<p style="text-align:justify;">Pharmacognosy is the study of the structural, physical, biochemical and therapeutic properties of various herbs obtained from natural sources.<ref name="ref13">Merriam-Webster. (n.d.). Pharmacognosy. In Merriam-Webster.com dictionary. Retrieved November 22, 2023, from https://www.merriam-webster.com/dictionary/pharmacognosy</ref> It is a broad science dealing with plethora of medicinal herbs and taxonomy along with naam rupa vijnana are parts of science of Pharmacognosy. Thus, the extensive study of naam rupa vijnana can contribute to understanding pharmacognosy of any plant mentioned in the classical texts. </p><br />
<br />
== Related articles ==<br />
<ol style="text-align:justify;"><li>In the article entitled, “Glory of Synonyms of Plants in Ayurveda with Special Reference to Namarupa Vijnanam- A Review” authors have mentioned the importance of application of knowledge of Basonyms and Synonyms in understanding the nomenclature and salient features of different herbs.<ref name="ref14">Satish P, Chetana B, Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref></li><br />
<li>An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability<ref name="ref15">An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability [Internet]. [cited 2023 Nov 22]. Available from: https://europub.co.uk/articles/an-insight-into-charakokta-dravya-pariksha-vidhi-and-its-applicability-A-287756</ref> is an article that describes the utility of nama rupa vijnana in understanding the various aspects of herbs mentioned in samhita. </li><br />
<li>Ayusoft has published informative article on the pharmacognosy and ayurveda where various historical and etymological aspects of herbs are discussed along with ample examples focusing on different aspects of classification and nomenclature of herbs.<ref name="ref16">Utility of Nama and Roopa for the correct identification of Ayurvedic drugs (Pharmacognosy) – Ayusoft [Internet]. [cited 2023 Nov 22]. Available from: https://ayusoft.ayush.gov.in/utility-of-nama-and-roopa-for-the-correct-identification-of-ayurvedic-drugs-pharmacognosy/</ref></li><br />
<li>The article “Importance of Namarupa Vijnana & concept of basonyms and synonyms of dravya.” It describes the various aspects of understanding basonyms and synonyms for the proper description of any herb.<ref name="ref17">Singh, Ritu et al. “importance of namarupa vijnana & concept of basonyms and synonyms of dravya.” (2015).</ref></li><br />
<li>In the article ‘Role of Pharmacognosy in Ayurveda’, the authors have highlighted the role of pharmacognosy in identification and characterization of Ayurveda herbs.<ref name="ref18">Ramaseshan S, Bikshapathi T. Role of Pharmacognosy in Ayurveda. Ayurveda Mahasammelana Patrika. 2006 Feb 1;93:79–87.</ref></li></ol><br />
<br />
== Related adhyaya ==<br />
* Deerghanjeevitiya Adhyaya (Cha. Sa. Sutra Sthana 1), <br />
* Bhumiprabhighagiyam Adhyayam (Su. Sa. Sutra Sthana 36)<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44776Nama Rupa Vijnana2024-03-15T19:51:18Z<p>Agnivesha: </p>
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|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
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|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
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|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
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|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: ayurveda identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, Ayurveda, with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering mind, body, and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in ayurveda is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in ayurveda:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in ayurveda. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">Herbs and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">Rasa, virya, and vipaka:<br/><span style="font-weight:normal">The taste (rasa), potency (virya), and post-digestive effect (vipaka) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the body. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the body. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying body constituents:<br/><span style="font-weight:normal">In Ayurveda, the body is described in terms of its doshika composition and its physical and functional components, known as "dhatu" and "mala." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the pitta dosha.</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in ayurveda are named based on their techniques, effects, and the substances involved. For instance, "shirodhara" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the mind.</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in ayurveda carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in ayurveda is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of ayurveda as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in ayurveda is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in ayurveda serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of herbs and plants.</p><br />
<ol><li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in ayurveda. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
<br />
<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify herbs accurately and understand their therapeutic potential. For example:<br />
<ul><li style="font-weight:bold">Ashwagandha<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">Amalaki<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul></span><li><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities (guna) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:<br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul></span><li><br />
<li style="font-weight:bold">Taste (rasa), potency (virya), and post-digestive effect (vipaka):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of herbs. These attributes help in understanding how herbs interact with the body and mind. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''Tikta'' indicates a bitter taste (tikta rasa), ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect (madhura vipaka).</span><li></ul></span><li><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">Ayurveda categorizes herbs based on their influence on the three doshas (Vata, Pitta, and Kapha). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, Eranda (''Ricinus communis'') is termed as Vaatari (enemy of vata dosha) due to its potent ''vata'' pacifying actions.</span><li><br />
<li style="font-weight:bold">Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in ayurveda carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, Pippali is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.<ref name="ref10">Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132</ref> For instance, Neem (in English) is termed as Nimba in Ayurveda texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
<br />
== Sources for deciphering the nama rupa as per the principles of ayurveda ==<br />
<p style="text-align:justify;">Nighantu were developed in the sangraha kaala to decipher the pharmacological, pharmacognostical and taxonomical basis of ayurveda dravya. The nighantu like Bhavaprakasha Nighantu, Raja Nighantu, Shiva Kosha provides main sources for understanding the pharmacological basis of Ayurveda herbs. The texts like Amarkosha help to decode the exact meaning and synonyms of any herb in ayurveda. <br/>In conclusion, the nomenclature of plants in ayurveda is a carefully crafted system that combines linguistic precision, descriptive elements, qualities, doshika considerations, and cultural references. This system aids in the accurate identification, classification, and utilization of herbs and plants for therapeutic purposes, contributing to the effectiveness and richness of ayurvedic herbal medicine. In recent, many databases like ENVIS<ref name="ref11"/> by FRLHT are developed to understand the various aspects of plant morphology and utility. Similarly, “IMPPAT: Indian Medicinal Plants, Phytochemistry and Therapeutics” is a curated database that is resultant of digitalization of information from more than 100 books on traditional Indian medicine and more than 7000 published research articles and other existing resources.<ref name="ref12">Available from: https://cb.imsc.res.in/imppat/home</ref></p><br />
<br />
== Pharmacognosy and nama-rupa vijnana ==<br />
<p style="text-align:justify;">Pharmacognosy is the study of the structural, physical, biochemical and therapeutic properties of various herbs obtained from natural sources.<ref name="ref13">Merriam-Webster. (n.d.). Pharmacognosy. In Merriam-Webster.com dictionary. Retrieved November 22, 2023, from https://www.merriam-webster.com/dictionary/pharmacognosy</ref> It is a broad science dealing with plethora of medicinal herbs and taxonomy along with naam rupa vijnana are parts of science of Pharmacognosy. Thus, the extensive study of naam rupa vijnana can contribute to understanding pharmacognosy of any plant mentioned in the classical texts. </p><br />
<br />
== Related articles ==<br />
<ul style="text-align:justify;"><li>In the article entitled, “Glory of Synonyms of Plants in Ayurveda with Special Reference to Namarupa Vijnanam- A Review” authors have mentioned the importance of application of knowledge of Basonyms and Synonyms in understanding the nomenclature and salient features of different herbs.<ref name="ref14">Satish P, Chetana B, Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref></li><br />
<li>An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability<ref name="ref15">An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability [Internet]. [cited 2023 Nov 22]. Available from: https://europub.co.uk/articles/an-insight-into-charakokta-dravya-pariksha-vidhi-and-its-applicability-A-287756</ref> is an article that describes the utility of nama rupa vijnana in understanding the various aspects of herbs mentioned in samhita. </li><br />
<li>Ayusoft has published informative article on the pharmacognosy and ayurveda where various historical and etymological aspects of herbs are discussed along with ample examples focusing on different aspects of classification and nomenclature of herbs.<ref name="ref16">Utility of Nama and Roopa for the correct identification of Ayurvedic drugs (Pharmacognosy) – Ayusoft [Internet]. [cited 2023 Nov 22]. Available from: https://ayusoft.ayush.gov.in/utility-of-nama-and-roopa-for-the-correct-identification-of-ayurvedic-drugs-pharmacognosy/</ref></li><br />
<li>The article “Importance of Namarupa Vijnana & concept of basonyms and synonyms of dravya.” It describes the various aspects of understanding basonyms and synonyms for the proper description of any herb.<ref name="ref17">Singh, Ritu et al. “importance of namarupa vijnana & concept of basonyms and synonyms of dravya.” (2015).</ref></li><br />
<li>In the article ‘Role of Pharmacognosy in Ayurveda’, the authors have highlighted the role of pharmacognosy in identification and characterization of Ayurveda herbs.<ref name="ref18">Ramaseshan S, Bikshapathi T. Role of Pharmacognosy in Ayurveda. Ayurveda Mahasammelana Patrika. 2006 Feb 1;93:79–87.</ref></li></ul><br />
<br />
== Related adhyaya ==<br />
* Deerghanjeevitiya Adhyaya (Cha. Sa. Sutra Sthana 1), <br />
* Bhumiprabhighagiyam Adhyayam (Su. Sa. Sutra Sthana 36)<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44775Nama Rupa Vijnana2024-03-15T19:50:04Z<p>Agnivesha: </p>
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|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
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|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: ayurveda identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, Ayurveda, with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering mind, body, and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in ayurveda is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in ayurveda:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in ayurveda. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">Herbs and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">Rasa, virya, and vipaka:<br/><span style="font-weight:normal">The taste (rasa), potency (virya), and post-digestive effect (vipaka) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the body. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the body. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying body constituents:<br/><span style="font-weight:normal">In Ayurveda, the body is described in terms of its doshika composition and its physical and functional components, known as "dhatu" and "mala." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the pitta dosha.</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in ayurveda are named based on their techniques, effects, and the substances involved. For instance, "shirodhara" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the mind.</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in ayurveda carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in ayurveda is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of ayurveda as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in ayurveda is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in ayurveda serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of herbs and plants.</p><br />
<ol><li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in ayurveda. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
<br />
<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify herbs accurately and understand their therapeutic potential. For example:<br />
<ul><li style="font-weight:bold">Ashwagandha<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">Amalaki<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul></span><li><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities (guna) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:<br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul></span><li><br />
<li style="font-weight:bold">Taste (rasa), potency (virya), and post-digestive effect (vipaka):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of herbs. These attributes help in understanding how herbs interact with the body and mind. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''Tikta'' indicates a bitter taste (tikta rasa), ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect (madhura vipaka).</span><li></ul></span><li><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">Ayurveda categorizes herbs based on their influence on the three doshas (Vata, Pitta, and Kapha). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, Eranda (''Ricinus communis'') is termed as Vaatari (enemy of vata dosha) due to its potent ''vata'' pacifying actions.</span><li><br />
<li style="font-weight:bold">Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in ayurveda carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, Pippali is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.<ref name="ref10">Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132</ref> For instance, Neem (in English) is termed as Nimba in Ayurveda texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
<br />
== Sources for deciphering the nama rupa as per the principles of ayurveda ==<br />
<p style="text-align:justify;">Nighantu were developed in the sangraha kaala to decipher the pharmacological, pharmacognostical and taxonomical basis of ayurveda dravya. The nighantu like Bhavaprakasha Nighantu, Raja Nighantu, Shiva Kosha provides main sources for understanding the pharmacological basis of Ayurveda herbs. The texts like Amarkosha help to decode the exact meaning and synonyms of any herb in ayurveda. <br/>In conclusion, the nomenclature of plants in ayurveda is a carefully crafted system that combines linguistic precision, descriptive elements, qualities, doshika considerations, and cultural references. This system aids in the accurate identification, classification, and utilization of herbs and plants for therapeutic purposes, contributing to the effectiveness and richness of ayurvedic herbal medicine. In recent, many databases like ENVIS<ref name="ref11"/> by FRLHT are developed to understand the various aspects of plant morphology and utility. Similarly, “IMPPAT: Indian Medicinal Plants, Phytochemistry and Therapeutics” is a curated database that is resultant of digitalization of information from more than 100 books on traditional Indian medicine and more than 7000 published research articles and other existing resources.<ref name="ref12">Available from: https://cb.imsc.res.in/imppat/home</ref></p><br />
<br />
== Pharmacognosy and nama-rupa vijnana ==<br />
<p style="text-align:justify;">Pharmacognosy is the study of the structural, physical, biochemical and therapeutic properties of various herbs obtained from natural sources.<ref name="ref13">Merriam-Webster. (n.d.). Pharmacognosy. In Merriam-Webster.com dictionary. Retrieved November 22, 2023, from https://www.merriam-webster.com/dictionary/pharmacognosy</ref> It is a broad science dealing with plethora of medicinal herbs and taxonomy along with naam rupa vijnana are parts of science of Pharmacognosy. Thus, the extensive study of naam rupa vijnana can contribute to understanding pharmacognosy of any plant mentioned in the classical texts. </p><br />
<br />
== Related articles ==<br />
<ul style="text-align:justify;"><li>In the article entitled, “Glory of Synonyms of Plants in Ayurveda with Special Reference to Namarupa Vijnanam- A Review” authors have mentioned the importance of application of knowledge of Basonyms and Synonyms in understanding the nomenclature and salient features of different herbs.<ref name="ref14"></ref></li><br />
<li>An Insight into ‘Charakokta Dravya-Pariksha Vidhi’ and its Applicability<ref name="ref15"></ref> is an article that describes the utility of nama rupa vijnana in understanding the various aspects of herbs mentioned in samhita. </li><br />
<li>Ayusoft has published informative article on the pharmacognosy and ayurveda where various historical and etymological aspects of herbs are discussed along with ample examples focusing on different aspects of classification and nomenclature of herbs.<ref name="ref16"></ref></li><br />
<li>The article “Importance of Namarupa Vijnana & concept of basonyms and synonyms of dravya.” It describes the various aspects of understanding basonyms and synonyms for the proper description of any herb.<ref name="ref17"></ref></li><br />
<li>In the article ‘Role of Pharmacognosy in Ayurveda’, the authors have highlighted the role of pharmacognosy in identification and characterization of Ayurveda herbs.<ref name="ref18"></ref></li></ul><br />
<br />
== Related adhyaya ==<br />
* Deerghanjeevitiya Adhyaya (Cha. Sa. Sutra Sthana 1), <br />
* Bhumiprabhighagiyam Adhyayam (Su. Sa. Sutra Sthana 36)<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44774Nama Rupa Vijnana2024-03-15T19:41:48Z<p>Agnivesha: /* Key aspects of plant nomenclature in ayurveda */</p>
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|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
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|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
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|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
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|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
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|label8 = DOI<br />
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}}<br />
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== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: ayurveda identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, Ayurveda, with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering mind, body, and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in ayurveda is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in ayurveda:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in ayurveda. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">Herbs and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">Rasa, virya, and vipaka:<br/><span style="font-weight:normal">The taste (rasa), potency (virya), and post-digestive effect (vipaka) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the body. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the body. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying body constituents:<br/><span style="font-weight:normal">In Ayurveda, the body is described in terms of its doshika composition and its physical and functional components, known as "dhatu" and "mala." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the pitta dosha.</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in ayurveda are named based on their techniques, effects, and the substances involved. For instance, "shirodhara" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the mind.</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in ayurveda carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in ayurveda is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of ayurveda as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in ayurveda is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in ayurveda serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of herbs and plants.</p><br />
<ol><li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in ayurveda. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
<br />
<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify herbs accurately and understand their therapeutic potential. For example:<br />
<ul><li style="font-weight:bold">Ashwagandha<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">Amalaki<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul></span><li><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities (guna) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:<br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul></span><li><br />
<li style="font-weight:bold">Taste (rasa), potency (virya), and post-digestive effect (vipaka):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of herbs. These attributes help in understanding how herbs interact with the body and mind. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''Tikta'' indicates a bitter taste (tikta rasa), ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect (madhura vipaka).</span><li></ul></span><li><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">Ayurveda categorizes herbs based on their influence on the three doshas (Vata, Pitta, and Kapha). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, Eranda (''Ricinus communis'') is termed as Vaatari (enemy of vata dosha) due to its potent ''vata'' pacifying actions.</span><li><br />
<li style="font-weight:bold">'Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in ayurveda carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, Pippali is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.<ref name="ref10">Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132</ref> For instance, Neem (in English) is termed as Nimba in Ayurveda texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44773Nama Rupa Vijnana2024-03-15T19:37:37Z<p>Agnivesha: /* Key aspects of plant nomenclature in ayurveda */</p>
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{{#seo:<br />
|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
|titlemode=append<br />
|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: ayurveda identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, Ayurveda, with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering mind, body, and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in ayurveda is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in ayurveda:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in ayurveda. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">Herbs and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">Rasa, virya, and vipaka:<br/><span style="font-weight:normal">The taste (rasa), potency (virya), and post-digestive effect (vipaka) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the body. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the body. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying body constituents:<br/><span style="font-weight:normal">In Ayurveda, the body is described in terms of its doshika composition and its physical and functional components, known as "dhatu" and "mala." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the pitta dosha.</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in ayurveda are named based on their techniques, effects, and the substances involved. For instance, "shirodhara" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the mind.</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in ayurveda carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in ayurveda is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of ayurveda as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in ayurveda is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in ayurveda serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of herbs and plants.</p><br />
<ol><li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in ayurveda. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
<br />
<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify herbs accurately and understand their therapeutic potential. For example:</span><li><br />
<ul><li style="font-weight:bold">Ashwagandha<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">Amalaki<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities (guna) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:</span><li><br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul><br />
<li style="font-weight:bold">Taste (rasa), potency (virya), and post-digestive effect (vipaka):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of herbs. These attributes help in understanding how herbs interact with the body and mind. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''Tikta'' indicates a bitter taste (tikta rasa), ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect (madhura vipaka).</span><li></ul><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">Ayurveda categorizes herbs based on their influence on the three doshas (Vata, Pitta, and Kapha). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, Eranda (''Ricinus communis'') is termed as Vaatari (enemy of vata dosha) due to its potent ''vata'' pacifying actions.</span><li><br />
<li style="font-weight:bold">'Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in ayurveda carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, Pippali is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.<ref name="ref10">Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132</ref> For instance, Neem (in English) is termed as Nimba in Ayurveda texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44772Nama Rupa Vijnana2024-03-15T19:36:27Z<p>Agnivesha: </p>
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: ayurveda identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, Ayurveda, with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering mind, body, and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in ayurveda is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in ayurveda:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in ayurveda. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">Herbs and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">Rasa, virya, and vipaka:<br/><span style="font-weight:normal">The taste (rasa), potency (virya), and post-digestive effect (vipaka) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the body. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the body. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying body constituents:<br/><span style="font-weight:normal">In Ayurveda, the body is described in terms of its doshika composition and its physical and functional components, known as "dhatu" and "mala." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the pitta dosha.</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in ayurveda are named based on their techniques, effects, and the substances involved. For instance, "shirodhara" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the mind.</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in ayurveda carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in ayurveda is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of ayurveda as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in ayurveda is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in ayurveda serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of herbs and plants.</p><br />
<br />
<li style="font-weight:bold">Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language used for naming plants in ayurveda. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.</span><li><br />
<br />
<li style="font-weight:bold">Descriptive naming:<br/><span style="font-weight:normal">Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify herbs accurately and understand their therapeutic potential. For example:</span><li><br />
<ul><li style="font-weight:bold">Ashwagandha<span style="font-weight:normal">(''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.</span><li><br />
<li style="font-weight:bold">Amalaki<span style="font-weight:normal">(''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.</span><li></ul><br />
<li style="font-weight:bold">Qualities and actions:<br/><span style="font-weight:normal">The qualities (guna) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:</span><li><br />
<ul><li style="font-weight:bold">Trikatu:<span style="font-weight:normal">"Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.</span><li></ul><br />
<li style="font-weight:bold">Taste (rasa), potency (virya), and post-digestive effect (vipaka):<br/><span style="font-weight:normal">Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of herbs. These attributes help in understanding how herbs interact with the body and mind. For example:<br />
<ul><li style="font-weight:bold">Guduchi<span style="font-weight:normal">(''Tinospora cordifolia''): The synonym ''Tikta'' indicates a bitter taste (tikta rasa), ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect (madhura vipaka).</span><li></ul><br />
<li style="font-weight:bold">Doshika considerations:<br/><span style="font-weight:normal">Ayurveda categorizes herbs based on their influence on the three doshas (Vata, Pitta, and Kapha). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, Eranda (''Ricinus communis'') is termed as Vaatari (enemy of vata dosha) due to its potent ''vata'' pacifying actions.</span><li><br />
<li style="font-weight:bold">'Historical and cultural references:<br/><span style="font-weight:normal">Some plant names in ayurveda carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, Pippali is termed as Vaidehi due to its abundant occurrence in Videha region.</span><li><br />
<li style="font-weight:bold">Common and regional names:<br/><span style="font-weight:normal">While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.[i] For instance, Neem (in English) is termed as Nimba in Ayurveda texts while mentioned as Kadunimba in Marathi regional language</span><li></ol><br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: ayurveda identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, Ayurveda, with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering mind, body, and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in ayurveda is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in ayurveda:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in ayurveda. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">Herbs and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">Rasa, virya, and vipaka:<br/><span style="font-weight:normal">The taste (rasa), potency (virya), and post-digestive effect (vipaka) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the body. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the body. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying body constituents:<br/><span style="font-weight:normal">In Ayurveda, the body is described in terms of its doshika composition and its physical and functional components, known as "dhatu" and "mala." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the pitta dosha.</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in ayurveda are named based on their techniques, effects, and the substances involved. For instance, "shirodhara" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the mind.</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in ayurveda carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in ayurveda is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of ayurveda as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in ayurveda is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in ayurveda serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of herbs and plants.</p><br />
<br />
# '''Sanskrit language''':<br />
<br />
Sanskrit is the primary language used for naming plants in ayurveda. This classical language is chosen for its rich vocabulary, precision, and the ability to convey the qualities and actions of plants effectively. Sanskrit names are typically composed of various syllables that describe the plant's attributes and uses.<br />
<br />
# '''Descriptive naming''':<br />
<br />
Ayurvedic plant names are often descriptive, providing information about the plant's appearance, properties, or uses. This descriptive naming helps practitioners and herbalists identify herbs accurately and understand their therapeutic potential. For example:<br />
<br />
· '''Ashwagandha''' (''Withania somnifera''): "Ashwa" means horse, and "Gandha" means smell, indicating that this herb has a horse-like odor when its roots are freshly dug.<br />
<br />
· '''Amalaki''' (''Emblica officinalis''): "Amala" means sour, signifying the sour taste of this fruit.<br />
<br />
# '''Qualities and actions''':<br />
<br />
The qualities (guna) and actions (karma) of plants play a significant role in their nomenclature. Ayurvedic texts describe these aspects in detail, allowing for the classification of plants based on their therapeutic properties. For example:<br />
<br />
· '''Trikatu''': "Tri" means three, and "katu" means pungent. Trikatu is a compound formula consisting of three pungent herbs: ginger, black pepper, and long pepper. Its name reflects its heating and digestive qualities.<br />
<br />
'''4. Taste (rasa), potency (virya), and post-digestive effect (vipaka)''':<br />
<br />
Ayurvedic plant nomenclature considers the taste, potency, and post-digestive effect of herbs. These attributes help in understanding how herbs interact with the body and mind. For example:<br />
<br />
· '''Guduchi''' (''Tinospora cordifolia''): The synonym ''Tikta'' indicates a bitter taste (tikta rasa), ''Amrita'' which corresponds to its cooling potency (shita virya) and ''Madhurasa'' indicates post-digestive sweet effect (madhura vipaka).<br />
<br />
# '''Doshika considerations''':<br />
<br />
Ayurveda categorizes herbs based on their influence on the three doshas (Vata, Pitta, and Kapha). This classification helps in selecting herbs that balance specific doshika imbalances. For instance, Eranda (''Ricinus communis'') is termed as Vaatari (enemy of vata dosha) due to its potent ''vata'' pacifying actions.<br />
<br />
# '''Historical and cultural references''':<br />
<br />
Some plant names in ayurveda carry historical and cultural significance, often referencing historical figures, ancient sages, or traditional practices. These names connect ayurvedic knowledge to its cultural and historical roots. For instance, Pippali is termed as Vaidehi due to its abundant occurrence in Videha region.<br />
<br />
# '''Common and regional names''':<br />
<br />
While Sanskrit names are widely used, Ayurvedic professionals also need be familiar with common and regional names for herbs, as these names can vary across different languages and regions. Many local names are given based on some salient features like appearance, shape, size, habit, habitat, smell, taste, colour, utility, and other peculiar character, etc of the plants. These local or regional names are testament to traditional and ethnomedicinal use of such herbs for centuries.[i] For instance, Neem (in English) is termed as Nimba in Ayurveda texts while mentioned as Kadunimba in Marathi regional language<br />
----[i] Patil DA, Vernacular plant names: Their origin and utility in Dhule district (Maharastra), Ethnobotany, 10 (1-2), 130-132<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44770Nama Rupa Vijnana2024-03-15T19:11:43Z<p>Agnivesha: </p>
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
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{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
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|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
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|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
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|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
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|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
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<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
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== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: ayurveda identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, Ayurveda, with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering mind, body, and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in ayurveda is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in ayurveda:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in ayurveda. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">Herbs and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">Rasa, virya, and vipaka:<br/><span style="font-weight:normal">The taste (rasa), potency (virya), and post-digestive effect (vipaka) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the body. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the body. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying body constituents:<br/><span style="font-weight:normal">In Ayurveda, the body is described in terms of its doshika composition and its physical and functional components, known as "dhatu" and "mala." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the pitta dosha.</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in ayurveda are named based on their techniques, effects, and the substances involved. For instance, "shirodhara" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the mind.</span><li><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in ayurveda carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in ayurveda is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of ayurveda as a healthcare system.</p><br />
<br />
== Key aspects of plant nomenclature in ayurveda ==<br />
<p style="text-align:justify;">The basis of nomenclature of plants in ayurveda is a systematic and holistic approach rooted in the Sanskrit language, which allows for precise and descriptive naming. The nomenclature of plants in ayurveda serves several essential purposes, including identification, classification, and understanding of the therapeutic properties of herbs and plants.</p><br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44769Nama Rupa Vijnana2024-03-15T19:09:51Z<p>Agnivesha: </p>
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|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
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|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: ayurveda identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
== Contemporary relevance ==<br />
<p style="text-align:justify;">In an era dominated by modern medicine and technology, Ayurveda, with its reliance on namarupa vijnana, continues to offer valuable insights into holistic healthcare. Integrative medicine approaches are increasingly recognizing the importance of considering mind, body, and spirit in healthcare, aligning with ayurvedic principles.<ref name="ref9">Mann M, Pathak SR. Chapter 12 - Ayurveda: A new dimension in the era of modern medicine. In: Tewari A, Tiwari S, editors. Synthesis of Medicinal Agents from Plants [Internet]. Elsevier; 2018 [cited 2023 Nov 22]. p. 283–303. Available from: https://www.sciencedirect.com/science/article/pii/B978008102071500012X</ref> <br/>The basis of nomenclature in ayurveda is rooted in a systematic and holistic approach to classifying and naming various elements within the natural world. Nomenclature in ayurveda plays a crucial role in understanding and effectively utilizing herbs, diseases, bodily constituents, and other components of this ancient system of medicine. Here, we will explore the fundamental principles and factors that underlie the nomenclature in ayurveda:</p><br />
<ol style="text-align:justify;"><li style="font-weight:bold">Naming based on Sanskrit language:<br/><span style="font-weight:normal">Sanskrit is the primary language for nomenclature in ayurveda. It is a classical language with a rich vocabulary that allows precise and descriptive naming. The use of Sanskrit ensures consistency and clarity in communication among ayurvedic practitioners and scholars.</span><li><br />
<li style="font-weight:bold">Naming of herbs and plants:<br/><span style="font-weight:normal">Herbs and plants used in ayurvedic medicine are named according to their physical attributes, qualities, and actions. Descriptive names help in identifying the therapeutic properties of each herb. For example, "Tulasi" (Ocimum sanctum) is also known as Holy Basil. Its name "Tulasi" signifies its sacred and purifying nature.</span><li><br />
<li style="font-weight:bold">Rasa, virya, and vipaka:<br/><span style="font-weight:normal">The taste (rasa), potency (virya), and post-digestive effect (vipaka) of substances are considered in their nomenclature. These qualities provide insights into how a substance interacts with the body. For instance, a bitter-tasting herb with cooling potency and a post-digestive sweet effect may be used to pacify excess heat in the body. For instance, chilly is termed as katuveerya, Picrorhizza as katuka. </span><li><br />
<li style="font-weight:bold">Classifying body constituents:<br/><span style="font-weight:normal">In Ayurveda, the body is described in terms of its doshika composition and its physical and functional components, known as "dhatu" and "mala." Each of these components is named and classified according to its specific attributes. For example, "rakta" represents blood, and it is characterized by its red colour, liquid nature, and association with the pitta dosha.</span><li><br />
<li style="font-weight:bold">Nomenclature of ayurvedic therapies:<br/><span style="font-weight:normal">Various therapeutic procedures and therapies in ayurveda are named based on their techniques, effects, and the substances involved. For instance, "shirodhara" involves the continuous pouring of herbal oils or liquids onto the forehead (shira) and is used for relaxation and balancing the mind.</span><li></ol><br />
<li style="font-weight:bold">Cultural and historical significance:<br/><span style="font-weight:normal">Many names in ayurveda carry cultural and historical significance. They indicate historical figures, ancient sages, or traditional practices. These names serve to connect ayurvedic knowledge to its cultural and historical roots.</span><li></ol><br />
<p style="text-align:justify;">In summary, nomenclature in ayurveda is a comprehensive system that combines linguistic precision, doshic considerations, qualities of substances, and clinical observations to name and classify elements within the realm of ayurvedic medicine. This systematic approach aids in effective communication, precise diagnosis, and personalized treatment, contributing to the holistic and time-tested nature of ayurveda as a healthcare system.</p><br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: ayurveda identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44767Nama Rupa Vijnana2024-03-15T18:55:35Z<p>Agnivesha: </p>
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|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
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|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Nomenclature and classification-<br/><span style="font-weight:normal">Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.</span></li><br />
<br />
<li style="font-weight:bold">Understanding doshas: ayurveda identifies three fundamental doshas<br/><span style="font-weight:normal">Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.</span></li><br />
<br />
<li style="font-weight:bold">Holistic approach:<br/><span style="font-weight:normal">Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.</span></li><br />
<br />
<li style="font-weight:bold">Application in diagnosis:<br/><span style="font-weight:normal">Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.</span></li><br />
<br />
<li style="font-weight:bold">Application in treatment:<br/><span style="font-weight:normal">Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.</span></li><br />
<br />
<li style="font-weight:bold">Application in preventive healthcare:<br/><span style="font-weight:normal">Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').</span></li></ol><br />
<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44766Nama Rupa Vijnana2024-03-15T18:49:54Z<p>Agnivesha: </p>
<hr />
<div>{{CiteButton}}<br />
{{#seo:<br />
|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
|titlemode=append<br />
|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8">Guerra García JM, Espinosa Torre F, García Gómez JC. Trends in taxonomy today: an overview about the main topics in taxonomy. Zoológica baetica, 19, 15-49. 2008.</ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<p style="text-align:justify;"><br />
'''1) Nomenclature and classification-'''<br />
<br />
Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.<br />
<br />
'''2) Understanding doshas: ayurveda identifies three fundamental doshas''' <br />
<br />
Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.<br />
<br />
'''3) Holistic approach:'''<br />
<br />
Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.<br />
<br />
'''3) Application in diagnosis''':<br />
<br />
Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.<br />
<br />
'''4) Application in treatment''':<br />
<br />
Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.<br />
<br />
'''5) Application in preventive healthcare:'''<br />
<br />
''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').<br />
</p><br />
<br />
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== References ==<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44765Nama Rupa Vijnana2024-03-15T18:47:52Z<p>Agnivesha: </p>
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<div>{{CiteButton}}<br />
{{#seo:<br />
|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
|titlemode=append<br />
|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8"></ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<br />
'''1) Nomenclature and classification-'''<br />
<br />
Namarupa vijnana involves the systematic naming and categorization of diseases, herbs, and therapeutic methods. This classification helps in organizing knowledge and streamlining treatment approaches.<br />
<br />
'''2) Understanding doshas: ayurveda identifies three fundamental doshas''' <br />
<br />
Vata, Pitta, and Kapha – that govern an individual's physical and mental constitution. Namarupa Vijnana plays a crucial role in identifying the doshic imbalances responsible for various health conditions. The different synonyms of the three dosha as well as the description of function of dosha is the application of nama-rupa vijnana for understanding the fundamental concepts.<br />
<br />
'''3) Holistic approach:'''<br />
<br />
Namarupa vijnana extends beyond the mere identification of symptoms and conditions. It considers the interconnectedness of mind, body, and spirit, recognizing that imbalances in one area can affect the whole.<br />
<br />
'''3) Application in diagnosis''':<br />
<br />
Namarupa vijnana enables ayurvedic practitioners to diagnose illnesses by examining the patient's physical and mental attributes, including pulse diagnosis (nadi pariksha), tongue analysis (jihva pariksha), and facial features.<br />
<br />
'''4) Application in treatment''':<br />
<br />
Once a diagnosis is made, ayurvedic treatments are customized based on the patient's unique constitution and the namarupa of the disease. This may involve dietary modifications, herbal remedies, yoga, and lifestyle adjustments.<br />
<br />
'''5) Application in preventive healthcare:'''<br />
<br />
''Namarupa vijnana'' emphasizes the importance of maintaining balance in one's doshas, diet, and lifestyle to prevent illness and promote overall well-being. It offers guidelines for daily routines (''dinacharya'') and seasonal practices (''ritucharya'').<br />
<br />
<br />
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<br />
== References ==<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44764Nama Rupa Vijnana2024-03-15T18:46:48Z<p>Agnivesha: </p>
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ul><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li></ul><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<p style="text-align:justify;">Taxonomy is the scientific discipline dedicated to the systematic categorization, classification, and naming of living organisms. It serves as a fundamental framework for understanding and organizing the immense diversity of life on earth.<ref name="ref8"></ref> Taxonomists are the scientists specializing in this field, classify organisms based on shared characteristics and evolutionary relationships. This hierarchical system groups organisms into categories, ranging from the broadest, such as domains and kingdoms, down to more specific levels, including phyla, classes, orders, families, genera, and species. One of the most recognizable aspects of taxonomy is the use of binomial nomenclature, a standardized naming system introduced by Carl Linnaeus, which assigns each species a unique two-part scientific name. This meticulous organization enables effective communication among scientists, aids in the identification of species, and enhances our comprehension of the natural world. Taxonomy plays a pivotal role in various biological disciplines, from ecology and evolution to conservation and genetics, making it an essential tool for exploring the intricacies of life on our planet. </p><br />
<br />
== Relation between namarupa vijnana and taxonomy- ==<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Classification and categorization:</li><br />
<ul><li>Both namarupa vijnana and taxonomy are concerned with the fundamental processes of classification and categorization. Taxonomy classifies living organisms into hierarchical groups based on shared characteristics, while namarupa vijnana explores how objects, concepts, and ideas are categorized within the context of language and thought.</li></ul><br />
<li style="font-weight:bold">Names and labels:</li><br />
<ul><li>Taxonomy uses scientific names (binomial nomenclature) to label and identify species. Namrupa vijnana, on the other hand, focuses on the interplay between names (namas) and the forms or concepts (rupas) they represent, emphasizing the significance of names in shaping our perception of the world and aiding in providing therapeutic intervention.</li></ul><br />
<li style="font-weight:bold">Hierarchical structure:</li><br />
<ul><li>Taxonomy employs a hierarchical system with various ranks, such as domains, kingdoms, phyla, classes, orders, families, genera, and species. Namarupa vijnana, while less structured, still involves hierarchical thinking when objects and concepts are categorized and named within language and cognition.</li></ul><br />
<li style="font-weight:bold">Interdisciplinary application:</li><br />
<ul><li>Both concepts have interdisciplinary applications. Taxonomy is used in biology to understand and communicate the diversity of life, while namarupa vijnana can be applied in philosophy, linguistics, cultural studies, and other fields to explore the role of language in categorization and perception.</li></ul><br />
<li style="font-weight:bold">Philosophical overlap:</li><br />
<ul><li>In philosophy, namarupa vijnana can be used to discuss how language and categorization shape our understanding of reality. This philosophical dimension overlaps with taxonomy, especially in terms of how we perceive and categorize the natural world and the implications of language on our comprehension of the biological realm.</li></ul><br />
<li style="font-weight:bold">Epistemological implications:</li><br />
<ul><li>Both taxonomy and namarupa vijnana have epistemological implications. Taxonomy contributes to our knowledge of the natural world by organizing and categorizing living organisms. Namrupa vijnana, in the context of philosophy, raises questions about how our cognitive processes and language influence our understanding of the world, including the classifications within taxonomy.</li></ul></ol><br />
<br />
== Principles of namarupa vijnana ==<br />
<br />
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== References ==<br />
<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44763Nama Rupa Vijnana2024-03-15T18:35:13Z<p>Agnivesha: </p>
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|type=article<br />
}}<br />
<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
=== Dr K. Nishteshwar states few more factors namely<ref name="ref7">K Nishteshwara. Dravyaguna vijnanam Part -1. Varanasi: Chaukambha publications. 2007.</ref>- ===<br />
Weight, nodes, latex, spines etc. For instance- <br />
<ol><li style="font-weight:bold">Weight:<span style="font-weight:normal">Akshaphala (<i>Terminalia bellerica</i>)- The Fruit weighs 1 Aksha or Karsha (10 gm)</span></li><br />
<li style="font-weight:bold">Granthi (Nodes): <span style="font-weight:normal">Shadgranthi- 6 nodes rhizome of (<i>Acorus calamus</i>) and Shatagranthi- plant with with hundreds of nodes (<i>Cynodon dactylon</i>).</span></li><br />
<li style="font-weight:bold">Latex: <span style="font-weight:normal">Hemadugdha- with golden coloured latex (<i>Ficus racemosa</i>) and Payasaya i.e., with milky latex (<i>Ipomea digitata</i>)</span></li><br />
<li style="font-weight:bold">Spines:<span style="font-weight:normal">Teekshnakantaka- sharp spines (<i>Balanites aeygyptica</i>) and Deerghakantaka- long thorns (<i>Acacia arabica</i>).</span></li><br />
</ol><br />
<br />
== Taxonomy and <i>nama rupa vijnana</i>- ==<br />
<br />
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== References ==<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44762Nama Rupa Vijnana2024-03-15T18:28:11Z<p>Agnivesha: </p>
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|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
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|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
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|type=article<br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
{| class="wikitable"<br />
|+'''Table 1: Examples of synonym of herbs and their context'''<br />
!'''Factor on which name is based'''<br />
!'''Example'''<br />
!'''Context'''<br />
|-<br />
| rowspan="2" |'''Shape of plant or plant part'''<br />
|Shrungi (''Aconitum heterophyllum'')<br />
|Horn shaped root<br />
|-<br />
|Chakralakshanika (''Tinospora cordifolia'')<br />
|Transverse section of stem resembling the appearance of wheel<br />
|-<br />
| rowspan="3" |'''Habitat'''<br />
|Magadhi (''Pipper longum'')<br />
|Found in Magadha Desha (''Pippali- Piper longum'')<br />
|-<br />
|Kutaja (''Holarrhena antidysentrica'')<br />
|Grows in kuta i.e., in hilly regions<br />
|-<br />
|''Upakulya'' (''Pipper Longum'')<br />
|Grows near water bodies<br />
|-<br />
| rowspan="2" |'''Taste'''<br />
|''Rasona'' (''Allium sativum'')<br />
|deficient of one rasa<br />
|-<br />
|''Swadu phala'' (''Vitis vinifera'')<br />
|fruit with sweet taste`<br />
|-<br />
| rowspan="2" |'''Smell'''<br />
|''Ugragandha'' (''Acorus calamus'')<br />
|intense smell<br />
|-<br />
|Madagandha (''Alstonia scholaris'')<br />
|Flowers with intense intoxicating smell<br />
|-<br />
| rowspan="2" |'''Appearance''' <br />
|Raktachandana (''Pterocarpus santalinus'')<br />
|Barks appears red in colour<br />
|-<br />
|Chitrabeeja (''Ricinus communis'').<br />
|Seeds with mottled surface<br />
|-<br />
| rowspan="2" |'''Touch''' <br />
|Lajjalu (''Mimosa pudica'')<br />
|sensitive to touch<br />
|-<br />
|Kharapatra (''Nyctanthus arbor-tristis'')<br />
|rough leaves<br />
|-<br />
| rowspan="2" |'''Leaf''' <br />
|Saptaparna (''Alstonia scholaris'')<br />
|pinnate leaf with 7 leaflets<br />
|-<br />
|Tarmapallava (''Saraca asoka'')<br />
|young leaves are coppery<br />
|-<br />
| rowspan="2" |'''Flower'''<br />
|Shankapushpi (''Convulvulus pluricaulis'')<br />
|Conch shell shaped flowers<br />
|-<br />
|Raktapushpi (''Butea monosperma'')<br />
|Red coloured flowers<br />
|-<br />
| rowspan="2" |'''Fruits''' <br />
|Kathinaphala (''Feronia limonia'')<br />
|hard fruit<br />
|-<br />
|Brihatphala (''Benincasa hispida'')<br />
|big fruit<br />
|-<br />
| rowspan="2" |'''Historical background'''<br />
|Bodhidruma (''Ficus religiosa'')<br />
|tree under which Gautama Buddha was enlightened<br />
|-<br />
|Devadhupa (''Commiphora mukul'')<br />
|used as an incense to worship God<br />
|-<br />
|'''Therapeutic usage'''<br />
|Ashmantaka and Kushtavairi (''Hydnocarpus laurifolia'')<br />
|fights against skin diseases<br />
|-<br />
| rowspan="2" |'''Disease causing'''<br />
|Kesha hantri (''Prosopis cineraria'')<br />
|causes hair fall<br />
|-<br />
|Arushkara and Shophakrit (''Semecarpus anacardium'').<br />
|which causes blisters and edema over skin<br />
|-<br />
| rowspan="3" |'''Health promotion'''<br />
|Arogyashimbi (''Sesbania grandiflora'')<br />
|pod that safeguards health<br />
|-<br />
|Abhaya (''Terminalia chebula'')<br />
|Which eliminates fear of diseases<br />
|-<br />
|Pathya (''Terminalia chebula'')<br />
|Suitable for regular consumption<br />
|-<br />
| rowspan="2" |'''Resembling body parts'''<br />
|Amashayaphala (''Artocarpus heterophyllum'')<br />
|fruits resembling the stomach<br />
|-<br />
|Hritpatree (''Digitalis purpurea'').<br />
|leaf resembling the heart shape<br />
|-<br />
| rowspan="2" |'''Resembling animals'''<br />
|Vyaghrapuccha (inflorescence of ''Ricinus communis'')<br />
|resembling the tail of tiger.<br />
|-<br />
|Matsyashakala (''Picrorhiza kurroa'')<br />
|resembling the scales of fish<br />
|}<br />
<br />
<br />
<big>'''[[Special:ContactMe|Send us your suggestions and feedback on this page.]]'''</big><br />
<br />
== References ==<br />
<br />
<div id="BackToTop" class="noprint" style="background-color:#DDEFDD; position:fixed;<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44761Nama Rupa Vijnana2024-03-15T18:27:16Z<p>Agnivesha: </p>
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<div>{{CiteButton}}<br />
{{#seo:<br />
|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
|titlemode=append<br />
|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref></p><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts<ref name="ref6">Thakur SB, Chunekar KC. Glossary of Vegetable Drugs in Brihatrayi. Varanasi: Choukamba Barati publication, page. 1972; Page IX</ref>'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
| style="text-align:center;"|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
| style="text-align:center;"|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
| style="text-align:center;"|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<br />
== Different examples of nomenclature according to modern science and Ayurveda ==<br />
<p style="text-align:justify;">According to the contemporary approach, it can be stated that the plants can be named based on various factors like shape, habitat, morphology, taste, smell, appearance, touch, sound, leaf, flower, fruits, historical names, therapeutic description, and disease producing, resembling body parts and resembling animals. Some examples of these are illustrated in the table as follows:</p><br />
<br />
<br />
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<br />
== References ==<br />
<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44760Nama Rupa Vijnana2024-03-15T18:23:33Z<p>Agnivesha: </p>
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<div>{{CiteButton}}<br />
{{#seo:<br />
|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
|titlemode=append<br />
|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref><br />
<br />
{| class="wikitable"<br />
|+'''Table: Basonyms and synonyms in Ayurvedic classical texts'''<br />
!'''Sr. No.'''<br />
!'''Name of classical text''' <br />
!'''Total number of basonyms of herbs listed''' <br />
!'''Total number of synonyms listed'''<br />
|-<br />
|1. <br />
|Charak Samhita<br />
|240<br />
|1270<br />
|-<br />
|2. <br />
|Sushrut Samhita<br />
|370<br />
|1100<br />
|-<br />
|3. <br />
|Ashtanga Hridaya<br />
|240<br />
|1150<br />
|}<br />
<big>'''[[Special:ContactMe|Send us your suggestions and feedback on this page.]]'''</big><br />
<br />
== References ==<br />
<br />
<div id="BackToTop" class="noprint" style="background-color:#DDEFDD; position:fixed;<br />
bottom:32px; left:2%; z-index:9999; padding:0; margin:0;"><span style="color:blue;<br />
font-size:8pt; font-face:verdana,sans-serif; border:0.2em outset #ceebf7;<br />
padding:0.1em; font-weight:bolder; -moz-border-radius:8px; "><br />
[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44759Nama Rupa Vijnana2024-03-15T18:21:24Z<p>Agnivesha: </p>
<hr />
<div>{{CiteButton}}<br />
{{#seo:<br />
|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
|titlemode=append<br />
|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref><br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44758Nama Rupa Vijnana2024-03-15T18:20:14Z<p>Agnivesha: </p>
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|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
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|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
<br />
== Samhita-based references of namarupa vijnana ==<br />
<p style="text-align:justify;">The origins of namarupa vijnana can be traced back to both the Charak Samhita and Sushruta Samhita. Both the texts emphasize the importance of understanding nama rupa (name and form) for accurate diagnosis and treatment. <br/>It is mentioned by Charak to adopt the science of nama-rupa from goat-herds, shepherds, cowherds, and forest dwellers acquainted with names and identification of various medicinal herbs and plants. [Cha. Sa. Sutra Sthana 1/120] <br/>Charak also further evaluates that just by knowing the names and forms of herbs no one can claim to have a perfect knowledge of the medicinal uses of the plants. One who merely understands the morphology of the herbs is termed a pharmacologist, but a physician should understand the medicinal properties and utility of herbs as a whole. [Cha. Sa. Sutra Sthana 1/121-122] <br/>Thus, it is of immense importance to understand any herb through the means of all name (nama), pharmacogenetic characters (rupa) and properties (guna) for purpose of successful treatment and avoidance of complications. [Cha. Sa. Sutra Sthana 1/125]. Thus, the understanding of taxonomy, morphology and clinical utility is of utmost importance to achieve success in treatment. [Chakrapani on Cha. Sa. Sutra Sthana 1/125] <br/>Similarly, one who has the proper knowledge of herbs (Dravya dnyana) is considered to be a well-versed physician. [Cha. Sa. Sutra Sthana 2/16] <br/>Sushruta also mentions the utility of expertise of cattle breeders (gopala), monks (taapasa), those living in forest areas (vanavasi), hunters (vyadha), vanacharina (those visiting the forest areas) for understanding the morphology and utility of different herbs. [Su. Sa. Sutra Sthana 36/10]</p><br />
<br />
== Concept of basonym and synonym ==<br />
<p style="text-align:justify;">The basonym is defined as the earliest validly published name of a taxon.<ref name="ref1">Merriam-Webster. (n.d.). Basonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/basonym</ref> Whereas the word synonym is defined as one or more words or expressions of the same language that have the same meaning in some or all senses.<ref name="ref2">Merriam-Webster. (n.d.). Synonym. In Merriam-Webster.com dictionary. Retrieved November 9, 2023, from https://www.merriam-webster.com/dictionary/synonym</ref> Considering the aspects of namarupa vijnana, basonym is the original name of the plant which is termed as nirukta (etymological root) or moola nama. The synonym is termed as ‘paryaya’. There are no references and documentation of plant nomenclature during pre-vedic and vedic periods. Some references are observed regarding the names of plants similar to the names of Gods such as Mahabala and Muchakunda. This supports the opinion that synonyms are important tools in the field of dravyaguna vijnana (materia medica of ayurveda) that aid in the classification, identification, and usage of medicinal plants.<ref name="ref3">Sastry J L N. Dravyaguna Vijnana, Part - 1.Varanasi: Chaukambha orientalia.2009 Reprint</ref> Synonyms of plants are coined based on various considerations, including morphology, utility in treatment, historical background and place of origin of the drug, and others. This article is an attempt to discuss synonyms and the glory they offer to the scholars of Ayurveda, particularly in the field of identification and medicinal aspects. Plants were named based on their mythological background. <br/>There are references regarding the usage of synonyms during this period. There were 2 kinds of synonyms used i.e., Naighantuka and Ekapadika. ‘Naighantuka’ refers to the number of synonyms attributed to a single plant, whereas Ekapadika refers to the single synonym used for many plants<ref name="ref4">Satish Pai: Glory of Synonyms of Plants In Ayurveda With Special Reference to Namarupa Vijnanam- A Review ayurpub; III(5): 1105-1110</ref>. Acharya Priyavrat Sharma (2000) has tried to prove the identity of 150 plants on the basis of synonyms, which is quite a new presentation.<ref name="ref5">Sharma PV. Namarupajnanam. 2 nd ed. Varanasi: Chaukhambha Vishwabharati, 2011; 9</ref> Dr.Pandey has stated about 25000 names classified into 57 groups on different aspects and has given the root meanings of about 600 plant names .Dr. Shastri has made available the etymology of 498 plants along with 2000 synonyms.<ref name="ref11">Available from : https://bsienvis.nic.in/</ref><br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44757Nama Rupa Vijnana2024-03-15T18:10:49Z<p>Agnivesha: </p>
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|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
|titlemode=append<br />
|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
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|image_alt=carak samhita<br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 = March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44756Nama Rupa Vijnana2024-03-15T18:09:11Z<p>Agnivesha: </p>
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|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
|titlemode=append<br />
|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
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<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being. </p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Dravyaguna]]/[[Nama Rupa Vijnana]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K. <sup>1</sup><br/>Joshi Sumedh<sup>2</sup><br/>Joglekar Aishwarya<sup>3</sup> <br />
<br />
|label3 = Reviewers & Editors <br />
|data3 = Basisht G.<sup>4</sup><br/>Deole Y.S.<sup>5</sup> <br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup>Department of Dravya-Guna, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup>Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>4</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>5</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in]<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, and Symbiohealth Foundation, India<br />
<br />
|label7 = Date of publication:<br />
|data7 =March 15, 2024<br />
<br />
|label8 = DOI<br />
|data8 = {{DoiWithLink}}<br />
}}</div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44755Nama Rupa Vijnana2024-03-15T18:05:59Z<p>Agnivesha: </p>
<hr />
<div>{{CiteButton}}<br />
{{#seo:<br />
|title=Nama-Rupa Vijnana (Science of identification and nomenclature)<br />
|titlemode=append<br />
|keywords=Nama- Rupa Vijnana, Namarupa, Samhita-based references of namarupa vijnana, Concept of basonym and synonym, nomenclature, Taxonomy and nama rupa vijnana, Relation between namarupa vijnana and taxonomy, plant nomenclature, Pharmacognosy and nama-rupa vijnana, Bhojani M. K., Joshi Sumedh, Joglekar Aishwarya, Basisht G., Deole Y.S.<br />
|description=Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<p style="text-align:justify;">Nama- Rupa Vijnana, is a science that deals with the identification and classification of various entities, including diseases, medicinal plants, and therapeutic processes. Namarupa Vijnana is not only a naming and formulating science, but also a way to understand the interconnectedness of things in the universe. It can be understood as science of nomenclature and identification of different herbs, diseases etc. The nama refers to the name of the entity, while rupa refers to its appearance or description. This technique was adopted in the Samhita and nighantu period to denote the salient features of the herbs. <br/>Binomial nomenclature, established by Carl Linnaeus, plays a pivotal role in systematically cataloguing and comprehending plants. This standardized naming convention ensures global clarity and precision in scientific discourse, facilitating accurate identification and classification. For example, the binomial name <i>"Ocimum sanctum Linn"</i> uniquely identifies the revered Indian medicinal plant Tulsi, known for its numerous health benefits in traditional Ayurvedic medicine. Through binomial nomenclature, researchers worldwide can efficiently access information, aiding in the conservation and utilization of medicinal flora. This structured framework fosters interdisciplinary collaboration, advancing fields such as herbal medicine, pharmacology, and ecology, ultimately benefiting society's health and well-being.<br />
</p></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Nama_Rupa_Vijnana&diff=44754Nama Rupa Vijnana2024-03-15T07:23:19Z<p>Agnivesha: Created page with "In progress"</p>
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<div>In progress</div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Ama&diff=44753Ama2024-02-24T18:26:34Z<p>Agnivesha: /* Theses works on ama */</p>
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<p style='text-align:justify;'>Ama is a state of or products formed due to incomplete digestion, metabolism, or transformation. [[Agni|Agni]] (digestion and metabolism) is a factor responsible for changing the state of a substance. In human biology, the digestion and metabolic processes convert food and other substances into compatible and nourishing [[Sharira|body]] components. If these processes are incomplete, poor or slow, then the final products formed are of poor quality. [[Agni|Agni]] is one of the most important factors responsible for [[Health|health]] (prakrita) abnormalities, and [[Vyadhi|diseases]] ([[Vikriti|vikriti]]). [[Ayu|Life span]], strength, [[Health|health]], and immunity all depends on [[Agni|agni]]. [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/03] If [[Agni|agni]] is disturbed, then proper digestion does not occur which results in improperly transformed food/metabolites are termed as ‘Ama’. [A. H. [[Sutra Sthana|Sutra Sthana]] 13/25] The concept of ama in [[Ayurveda|ayurveda]] is very important in pathogenesis of [[Vyadhi|disease]]. One of the synonyms of [[Vyadhi|vyadhi (disease)]] is “aamaya” which means caused by ama. [Cha. Sa. [[Nidana Sthana|Nidana Sthana]] 1/05] Classification of stages of [[Vyadhi|diseases (vyadhi)]] is based on the presence and absence of ama i.e., sa-ama avastha (stage associated with ama) and nirama avastha (stage not associated with ama). The treatment protocol also depends on stages of ama such as in diarrhoea associated with ama(ama-atisara), styptic therapy ([[Stambhana|stambhana]]) is contraindicated. Whereas, in the diarrhoea without ama (nirama stage) / or chronic diarrhoea (jeerna [[Atisara Chikitsa|atisara]]), styptinc therapy ([[Stambhana|stambhana]]) is advised. Thus, concept of ama is significant in understanding the etiopathogenesis, diagnosis as well as treatment of [[Vyadhi|diseases]]. This chapter describes concept of ama with its contemporary views and researches done on it.</p><br />
{{Infobox<br />
|title = Contributors<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts & Practices/[[Ama]] <br />
|label2 = Authors<br />
|data2 = Dubey M.<sup>1</sup>,<br/>[[Yogesh Deole|Deole Y.S.]]<sup>2</sup><br />
|label3 = Reviewer & Editor <br />
|data3 = [[Gopal Basisht|Basisht G.]]<sup>3</sup>, <br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup>[[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India <br/><sup>2</sup>Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br/><sup>3</sup>Rheumatologist, Orlando, Florida, U.S.A.<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:dr.manish181@gmail.com dr.manish181@gmail.com], <br/>[mailto:dryogeshdeole@gmail.com dryogeshdeole@gmail.com], <br/><br />
[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
|label7 = Date of publication:<br />
|data7 = August 01, 2023<br />
|label9 = DOI<br />
|data9 = {{DoiWithLink}}<br />
}}<br />
<br />
== Etymology (nirukti) ==<br />
<ol style='text-align:justify;'><li style="font-weight:bold"><i>Aamyate ishat pachyate: </i><span style="font-weight:normal">It means the product formed due to poor or improper digestion(apurna paka or paka rahita or alpa paka).<ref name="ref1">Shabdakalpadruma by Raja Radhakanta Deva, Prathama Khand. Second edition. Delhi: Naaga Publishers; 2003. pg.no. 180.</ref></span></li><br />
<li style="font-weight:bold"><i>Soannajo rasa iti amah, annarasasyo va apakvasya tanyantare aam vyapdeshat:</i> <span style="font-weight:normal">Ama is originated from the food. If the initial product of food after digestion (annarasa) is not properly formed, then the outcome of such digestion is known as ama.<ref name="ref2">Madhukosha. Madhava Nidanam (Roga vinischaya). Nidana sthana. 25/1-5. Translated from Sanskrit by Dr. Brahmananda Tripathi. Purvardha . 8th ed. Varanasi: Chaukhambha orientalia;2008 pg no. 574.</ref></span></li></ol><br />
<br />
== Definition ==<br />
<ol style='text-align:justify;'><li>Weak digestive factors (jatharagni) cause poor digestion (avipaka) of [[Rasa|rasa]] (primary product of digested food). This poorly formed product is called ‘ama’. This is the cause for vitiation of all [[Dosha|dosha]] (aggravation of all [[Dosha|dosha]]). [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/44]</li><br />
<li>Ama is the root cause for almost all the [[Vyadhi|diseases]].<ref name="ref2"/></li><br />
<li>Ama is the first component formed due to weak digestive processes. It is in amashaya (site of storage of food in intermediary stage of digestion and metabolism). [A. H. [[Sutra Sthana|Sutra Sthana]]. 13/25]</li><br />
<li>Ama is the component formed during digestion of food.<ref name="ref2"/></li><br />
<li>The first state of vitiated [[Dosha|dosha]] is called ‘ama’.<ref name="ref2"/></li><br />
<li>The byproducts of metabolism if not properly eliminated or utilized in the [[Sharira|body]] are considered as ama.<ref name="ref2"/></li><br />
<li>The uncooked food (or annarasa) if, retained for longer time in stomach undergoes fermentation/putrefaction, this state of [[Rasa|rasa]] is ama. This ama further joined with [[Dosha|dosha]] is termed as amadosha. It is as toxic as [[Visha Chikitsa|visha (poison)]] produced by spoiled kodrava (Paspalum scrobiculatum L., Italian millet contaminated by fungus). [A. H. [[Sutra Sthana|Sutra Sthana]] 13/26-27]</li></ol><br />
<br />
== Causes ==<br />
<p style='text-align:justify;'>Impairment of [[Agni|agni]] (digestive process) due to following reasons causes ama. <br />
* Fasting or not taking food (abhojana) <br />
* Indigestion (ajirna)<br />
* Intake of excessive quantity of food (atibhojana)<br />
* Intake of unequal proportion of food (vishama bhojana)<br />
* Taking incompatible or non-habitual food (asatmya bhojana)<br />
* Intake of heavy, cold, excessively dry food products <br />
* Untoward effects of improper [[Virechana|virechana (purgation)]], [[Vamana|vamana (emesis)]], [[Snehana (unction therapy)|snehana (oleation)]]<br />
* Depletion of [[Sharira|body]] tissues by chronic [[Vyadhi|diseases]]<br />
* Changes in climate/season<br />
* Suppression of natural urges (vegadharana) [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/42-44]<br />
* Food with qualities such as heavy to digest (guru), dry (ruksha), [[Sheeta|cold (sheeta)]], dried/dehydrated (shushka), disliked by consumer (dvishta), constipation-causing (vishtambhi), those causing burning sensation (vidahi), unclean (ashuchi), incompatible food intake ([[Viruddha Ahara|viruddha anna]]), consumed untimely (akala bhojana)<br />
* Mental status while taking food: Intake of food when mind is affected by desires (kama), anger (krodha), greed (lobha), infatuation (moha), envy (irshya), shame (hri), grief (shoka), conceit (maana), anxiety (udvega), fear (bhaya), etc. [Cha.Sa. [[Vimana Sthana|Vimana Sthana]] 2/8] </p><br />
<br />
== Diseases caused by ama ==<br />
<p style='text-align:justify;'>The undigested food gets fermented (shuktata) leading to onset of toxic symptoms. [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/42-44] Ama further leads to various digestive disorders like amajirna (indigestion due to saama pitta), vishtabdhajirna (indigestion due to saama vata), vidagdha ajirna (indigestion due to saama kapha), [[Visuchika|visuchika]] (non-infectious gastroenteritis), [[Alasaka|alasaka]] (sluggish bowels), vilambika (gastro-intestinal stasis). [Su. Sa. Uttara Sthana 56/3] The [[Vyadhi|diseases]] caused by ama at various [[Dhatu|dhatu]] level are [[Jwara|jwara (fever)]], [[Atisara Chikitsa|atisara (diarrhoea)]], pravahika (dysentery), etc. The chronic conditions caused by ama are such as grahini-dosha (functional impairment of [[Agni|agni]]), [[Udara Chikitsa|udara]] roga (ascites and abdominal enlargement), yakrit vyadhi (liver disorders), jalodara (ascites), [[Shvayathu Chikitsa|shotha]] (oedema), [[Pandu Chikitsa|pandu (anemia)]], [[Prameha Nidana|prameha]] (obstinate urinary [[Vyadhi|disease]]), [[Amavata|amavata]] (rheumatism), etc. <br />
<br/>The acidic nature ([[Amla|amla]] bhava) of undigested food (apakva anna) is called as suktata (acidic /sour nature of undigested food) which further acts like a [[Visha Chikitsa|visha (poison)]] that will further produce number of other [[Vyadhi|diseases]], so this can be compared to symptoms of amavisha.<ref name="ref3">Chakrapani. Charaka Samhita. Chikitsa Sthana. Chapter 15/44. Edited by Jadavaji Trikamji Aacharya. Chaukambha Surbharti Prakashana. Varanasi;2005.pg no. 517.</ref> This uncooked food further combines with [[Dosha|dosha]] (regulatory functional factors of the [[Sharira|body]]), [[Dhatu|dhatu]] (major structural components of the [[Sharira|body]]) or [[Mala|mala]] (metabolic waste or byproducts) and produces their respective symptoms accordingly. [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/46-49] <br />
<br/>When ama combines with [[Pitta dosha|pitta dosha]], it produces [[Pitta|pitta]] dominant [[Vyadhi|diseases]] such as burning sensation (daha), thirst (pipasa), [[Vyadhi|diseases]] of oral cavity (mukha roga), hyperacidity (amlapitta) etc. When it combines with [[Kapha dosha|kapha dosha]], it produces [[Kapha dosha|kapha]] dominant [[Vyadhi|diseases]] such as [[Rajayakshma Chikitsa|rajayakshma]] (consumption), pinasa (chronic rhinitis), [[Prameha Nidana|prameha]] (obstinate urinary [[Vyadhi|disease]]), etc. When combines with [[Vata dosha|vata dosha]], it produces different types of [[Vata dosha|vata]] dominant [[Vyadhi|diseases]]. When combines with [[Mutra|mutra (urine)]] or gets lodged in mutravaha srotasa (urinary tract), to produce [[Mutra|mutra]] roga such as mutrakrichhra (dysuria), mutraghata (urinary retention), [[Prameha Nidana|prameha]] (obstinate urinary [[Vyadhi|disease]]), etc. When combines with [[Purisha|purisha (feces)]] produces [[Vyadhi|diseases]] of kukshi (pelvis) or [[Udara Chikitsa|udara]] roga ([[Vyadhi|diseases]] of abdomen). When combines with [[Rasa|rasa]] etc. [[Dhatu|dhatu]] (seven major structural components of the [[Sharira|body]]), then produces their respective [[Vyadhi|diseases]].</p><br />
<br />
== Premonitory features (ama purvarupa) ==<br />
<p style='text-align:justify;'>[[Purvarupa|Purvarupa]] (prodromal symptoms) of ama in general are, such as stiffness of [[Sharira|body]], anorexia, excessive sleep, pallor, dullness and especially irritation to food or playing activities in case of children. [Ka. Sa. [[Sutra Sthana|Sutra Sthana]] 25/32-33]</p><br />
<br />
== Characteristics of ama ==<br />
<p style='text-align:justify;'>Ama possesses characteristics such as liquid (drava), heavy (guru), attains different colors, slimy (snigdha), viscid (pichchila), thready (tantumatva), foul smelling (durgandhi). Ama is etiological factor of all [[Vyadhi|diseases]] and produces symptoms such as various types of pain (shoola), obstructs channels (srotorodhaka), undigested (avipakva), lethargic (sadanakaraka), etc.<ref name="ref4">Arundatta. A. H. Sutra Sthana 13/27. Editted by Pandit Hari Sadasiva Sastri Paradakara. Chaukambha Surbharti Prakashana Publications. Varanasi. Ed: 2016. Pg, no. 216.</ref></p><br />
<br />
== Clinical features of dosha (saama dosha) and dhatu (saama dhatu) associated with ama ==<br />
<p style='text-align:justify;'>Ama state of [[Dosha|dosha]] or [[Dhatu|dhatu]] is termed as a saama dosha or saama dhatu respectively. These manifest different symptoms and produces number of [[Vyadhi|diseases]]. [A. H. [[Sutra Sthana|Sutra Sthana]] 13/26-27]</p><br />
<br />
=== These produce general features of saama and nirama state as below: ===<br />
Blockage or clogging of [[Srotasa|srotasa]] (channels) <br />
* Loss of strength<br />
* Feeling of heaviness<br />
* Improper functions of [[Vata dosha|vata dosha]]<br />
* Accumulation of [[Mala|mala]] (metabolic wastes) <br />
* Lethargy<br />
* Low digestive capacity<br />
* Excessive salivation<br />
* Retention of [[Mala|mala]] (waste products)<br />
* Aversion towards food and tiredness. [A. H. [[Sutra Sthana|Sutra Sthana]] 13/23-24]<br />
In case of state without ama (nirama), the opposite of above features are observed. <br />
<br />
== Saama and nirama features of dosha, dhatu and mala ==<br />
{| class="wikitable"<br />
|+Table no. 1: Features of saama dosha: <span style="font-weight:normal">[Bhavaprakash. Pratham khanda. [[Jwara|Jwara chikitsa]]. 49-50, 52, 54]</span><br />
!'''Saama dosha (dosha associated with ama)'''<br />
!'''Lakshana (symptoms)'''<br />
|-<br />
|'''Saama vayu'''<br />
<br />
'''([[Vata dosha|vata dosha]] associated with ama)'''<br />
|constipation (vibandha), weak digestive capacity, [[Sharira|body]] stiffness, gargling sound in abdomen(antrakunjan), painful sensation (vedana), swelling ([[Shvayathu Chikitsa|shopha]]), pricking pain (nistoda), sequential and fleeting pain in various [[Sharira|body]] parts, pain increases after [[Snehana (unction therapy)|oleation therapy]], during morning and evening time, during cloudy weather <br />
|-<br />
|'''Saama pitta'''<br />
<br />
'''([[Pitta dosha|pitta dosha]] associated with a'''<br />
|Foul smell, color of [[Pitta|pitta]] will be greenish/ light blackish, [[Amla|amla]] bhava of [[Pitta|pitta (sour nature of [[Pitta|pitta]]), heaviness, sour eructation, burning sensation in throat and cardiac region. <br />
|-<br />
|'''Saama kapha'''<br />
<br />
'''([[Kapha dosha|kapha dosha]] associated with ama)'''<br />
|Avila (increase turbidity in [[Mala|mala]]), thick in consistency, feeling of sticky phlegm in throat, foul smell cough, lack of appetite.<br />
|}<br />
{| class="wikitable"<br />
|+ Table no.2: Nirama dosha lakshana: <span style="font-weight:normal">[Bhavaprakash. Pratham khand. [[Jwara|Jwara chikitsa]]. 51,53,55]</span><br />
!'''Nirama dosha (dosha not associated with ama)'''<br />
!'''Lakshana (symptoms)'''<br />
|-<br />
|'''Nirama vayu'''<br />
<br />
'''([[Vata dosha|vata dosha]] not associated with ama)'''<br />
|Proper elimination of metabolic wastes ([[Mala|mala]]), dryness of skin, no obstruction of [[Sharira|body]] channels, mild pain, vitiated [[Vata dosha|vata]] subsides by [[Snehana (unction therapy)|snehana (oleation therapy)]]. <br />
|-<br />
|'''Nirama pitta'''<br />
<br />
'''([[Pitta dosha|pitta dosha]] not associated with ama)'''<br />
|Coppery and yellowish color of [[Pitta dosha|pitta]], increased [[Sharira|body]] temperature, pungent taste of [[Pitta dosha|pitta]], does not yield bad smell, improves taste, appetite and strength. <br />
|-<br />
|'''Nirama kapha'''<br />
<br />
'''([[Kapha dosha|kapha dosha]] not associated with ama)'''<br />
|Frothy in nature, free from threads, pallor, cough, light in nature, cleans oral cavity. <br />
|}<br />
{| class="wikitable"<br />
|+ Table no. 3: Saama dhatu lakshana: <span style="font-weight:normal">[Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 28/9-19]</span><br />
!'''Saama dhatu (dhatu associated with ama)'''<br />
!'''Lakshana (symptoms/diseases)'''<br />
|-<br />
|'''Saama rasa dhatu'''<br />
|Anorexia, tastelessness, hrillasa (nausea), [[Pandu Chikitsa|pandu (pallor)]], [[Jwara|jwara (fever)]], klaibya (impotency).<br />
|-<br />
|'''Saama rakta dhatu'''<br />
|Various types of [[Skin diseases in Integrative Medicine|skin disorders]] and abscess, [[Raktapitta|raktapitta]] (hemorrhagic disorders), inflammation of anus/penis/oral cavity, [[Kamala|kamala]] (jaundice), [[Vatarakta Chikitsa|vatarakta]] (gout), [[Arsha Chikitsa|arsha (piles)]]. <br />
|-<br />
|'''Saama mamsa dhatu'''<br />
|Arbuda (tumor), galashundi (tonsilitis), gandamala (cervical adenitis), upajihivika (inflammation of epiglottis).<br />
|-<br />
|'''Saama meda dhatu'''<br />
|[[Prameha Nidana|Prameha]] [[Purvarupa|purvarupa]] (prodromal features of [[Prameha Nidana|prameha]]), galaganda (goiter), [[Prameha Chikitsa|madhumeha]] (diabetes mellitus), atisthaulya (obesity).<br />
|-<br />
|'''Saama asthi dhatu'''<br />
|Pain in teeth and bones, bony growth, disorders of hair/nails, toothache. <br />
|-<br />
|'''Saama majja dhatu'''<br />
|Pain in joints, giddiness, syncope (murchha), blackouts (tama) <br />
|-<br />
|'''Saama shukra dhatu''' <br />
|impotency (klaibya), sexual dysfunction, abortion, miscarriage, no conception, disorders of semen. <br />
|}<br />
<br />
== Features of state without ama (nirama lakshana) ==<br />
In stage devoid of ama (nirama avastha), all seven [[Dhatu|dhatus]] perform their normal functions and are devoid of symptoms of ama.[A. H. [[Sutra Sthana|Sutra Sthana]] 11/4]<br />
<br />
{| class="wikitable"<br />
|+Table no. 4: Saama [[mala]] lakshana : <span style="font-weight:normal">[Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/49, 94]</span><br />
!'''Saama [[mala]]''' <br />
<br />
'''(waste products associated with ama)'''<br />
!'''Symptoms'''<br />
|-<br />
|'''Saama [[mutra]]'''<br />
<br />
'''(urine associated with ama)''' <br />
|[[Mutra]] roga (urological disorders), obstruction to urinary passage <br />
|-<br />
|'''Saama [[purisha]]'''<br />
<br />
'''(feces associated with ama)'''<br />
|Heavy, pellet like hard, foul smelling, passing little quantity of stool with difficulty, sinks in water. <br />
|}<br />
{| class="wikitable"<br />
|+ Table no. 4: Nirama [[mala]] lakshana:<br />
!'''Nirama [[mala]] (Waste products not associated with ama)'''<br />
!'''Symptoms'''<br />
|-<br />
|'''Nirama [[mutra]] (urine not associated with ama)'''<br />
|Without any urinary disorders or abnormal symptoms.<br />
|-<br />
|'''Nirama [[purisha]] (feces not associated with ama)'''<br />
|Stool floats on water, laghuta (lightness). <br />
|}<br />
<br />
== Clinical presentations due to ama ==<br />
<p style='text-align:justify;'>There are mainly two types of ama dosha or ama dosha vikara (disease) viz; [[Visuchika|visuchika]] (non-infectious gastroenteritis /choleretic diarrhoea) and [[Alasaka|alasaka]] (sluggish bowel/intestinal obstruction). [Cha. Sa. [[Vimana Sthana|Vimana Sthana]]. 2/10] Food taken in excessive quantity is the cause for sudden aggravation of all three [[Dosha|dosha]] and formation of ama. All aggravated three [[Dosha|dosha]] combine with ama and produce [[Vyadhi|diseases]] like [[Alasaka|alasaka]] and [[Visuchika|visuchika]]. [A. H. [[Sutra Sthana|Sutra Sthana]]. 8/5-12]</p><br />
<br />
=== [[Visuchika|Visuchika]] (gastro-enteritis) ===<br />
<br />
The word [[Visuchika|visuchika]] derived from “suchi” means needle or “suchi vidh vedana” (pricking pain). The expulsion of ama dosha (undigested food) through both upper and lower passages of the gastrointestinal tract is called [[Visuchika|visuchika]] (non-infectious gastroenteritis). The [[Dosha|doshas]] when tend to move outwards from both upper and downwards routes means both vomiting and diarrhoea occurs simultaneously. Due to aggravation of [[Vata dosha|vata]] and other [[Dosha|doshas]] different types of pain occur as the patients feels as if his [[Sharira|body]] is being pricked by needles (suchi) so the [[Vyadhi|disease]] is named [[Visuchika|visuchika]]. It can be compared with gastro-enteritis due to pathogens such as Cholera bacilli. Complications caused by [[Visuchika|visuchika]] are, abdominal colic, vertigo, abdominal distension, tremors and rigidity by [[Vata dosha|vata dosha]]. [[Pitta dosha|Pitta]] causes [[Jwara|jwara (fever)]], [[Atisara Chikitsa|atisara (diarrhoea)]], burning sensation within [[Sharira|body]], thirst, fainting and drowsiness. [[Kapha dosha|Kapha dosha]] leads to chardi (vomiting), heaviness of the [[Sharira|body]], unable to speak, excessive salivation and cough. </span></li><br />
<br />
=== [[Alasaka|Alasaka]] (sluggish bowels)=== <br />
<br />
The word [[Alasaka|Alasaka]] derived from word “Alasa” means no movement. When frail person having weak digestive power and excess of [[Kapha dosha|kapha]] in the [[Sharira|body]], it habitually suppresses the urges of passing flatulence, micturition and bowels and at the same time consumes sthira (solid), guru (heavy), atishushka (excessively dry), and [[Sheeta|sheeta (cold)]], in excessive quantities then his ingested food gets afflicted by [[Vayu mahabhuta|vayu]] ([[Vata dosha|vata dosha]]). Even exerting pressure does not push the undigested food out of the passage since it is obstructed by [[Kapha dosha|kapha]], by excreta accumulated already, and also because of sluggish nature caused by all these factors. Vishtambhan (stasis) of [[Dosha|dosha]] occurs so the ama remains/stagnated within the stomach i.e., food neither passes upwards nor downward. This condition is called [[Alasaka|alasaka]]. All the characteristic features of ama dosha, except vomiting and diarrhoea, are manifested severely in [[Alasaka|alasaka]]. This can be compared with Cholera sicca where, the entire [[Sharira|body]] fluids are dragged into the intestines and intestines gets paralyzed and the patients dies because of tissue dehydration. Aggravated [[Vata dosha|vata dosha]] vitiates the consumed food and [[Kapha dosha|kapha dosha]] obstructs the channels. The undigested food remains in gut without any further process. It causes irritation and colicky pain without vomiting or diarrhoea. </span></li></ol><br />
<br />
===Dandaka alasaka (delayed and obstructive digestive process wherein [[Sharira|body]] becomes stiff like a stick)===<br />
<br />
Severely vitiated [[Dosha|dosha]] associated with ama spreads all over the channels of [[Sharira|body]] and spreads throughout the [[Sharira|body]]. The extremely vitiated [[Dosha|dosha]] move obliquely towards other [[Sharira|body]] channels to block them. As all [[Sharira|body]] channels are blocked by ama, the [[Sharira|body]] becomes rigid like wooden rod/staff (danda). This condition is critical and needs urgent medical care. Such clinical condition is known as dandalasaka/ dandaka alasaka.</p><br />
<br />
== Ama visha ==<br />
<p style='text-align:justify;'>An individual who regularly consumes incompatible diet, indulge in adhyashana (multiple heavy meals in short intervals) and ajirnashana (eats even before the previous meal is digested), the ama dosha is formed. It resembles and manifests features of poisoning. Hence it is called ama visha. It is a difficult to cure because of its acute presentation and its contradictory line of management. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 2/12] The symptoms produced by ama visha are such as stasis in body (vishtambha), fatigue (sadana), indigestion (ajirna), headache (shirashoola), fainting (moorcha), vertigo (bhrama), stiffness of back (pristha-kati graha), yawning (jrimbha), malaise (angamarda), [[Trishna Chikitsa|thirst(trishna)]], [[Jwara|fever (jwara)]], [[Chhardi Chikitsa|vomiting (chhardi)]], tenesmus(pravahana), anorexia (arochaka), indigestion (avipaka). </p><br />
<br />
== Chikitsa (management) ==<br />
===Treatment of ama dosha: ===<br />
* The following principles are adopted to manage a clinical condition associated with ama. <br />
* [[Deepana|Deepana]] (stimulating the digestive process)<br />
* [[Pachana|Pachana]] (assisting the digestion and metabolism) <br />
* [[Snehadhyaya|Sneha]] (oleation with medicines having digestion stimulant properties)<br />
* [[Sweda|Sweda]] (fomentation) <br />
* [[Shodhana|Shodhana (purification)]] at appropriate time when [[Dosha|dosha]] are in a state of getting expelled out.<br />
<p style='text-align:justify;'>In a condition without ama, the main principle of treatment is [[Shamana|shamana]] (palliative). [[Shodhana|Shodhana]] is indicated based on the state of [[Dosha|dosha]]. If the [[Dosha|dosha]] are in dormant (leena) state, then [[Shodhana|shodhana]] is prohibited. [A. H. [[Sutra Sthana|Sutra Sthana]] 13/28-29] [[Apatarpana|Apatarpana]] (depleting procedure) is the prime line of treatment for ama dosha. The [[Apatarpana|apatarpana]] is of three types viz., [[Langhana|langhana]] (fasting), [[Langhana|langhana]]- [[Pachana|pachana]] and [[Dosha|dosha]] avasechana ([[Shodhana|shodhana]]). Based on the avastha of [[Dosha|dosha]] the type of [[Apatarpana|apatarpana]] is to be advised i.e., in low grade (alpa) [[Dosha|dosha]] stage, [[Langhana|langhana]] (fasting) as it stimulates the digestive process by predominance of [[Agni|agni]] (fire element) and [[Vayu mahabhuta|vayu (air element) mahabhuta]]. In moderate grade (madhyama) dosha stage, [[Langhana|langhana]] and [[Pachana|pachana]] (fasting with digestant) should be adopted. In highly aggravated (bahu) [[Dosha|dosha]] state, dosha avasechana or [[Shodhana|shodhana]] (purification) as to remove out vitiated [[Dosha|dosha]] and ama from the [[Sharira|body]]. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 3/43-44] </p><br />
<br />
=== Treatment of alasaka: ===<br />
<p style='text-align:justify;'>The curable variety of ama dosha should be eliminated through [[Vamana|vamana (emesis)]], by administering warm saline water and thereafter [[Swedana|swedana]] (fomentation) and application of phala varti (suppositories) while the patient is kept on [[Upavasa|upavasa (fasting)]]. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 2/13]</p><br />
<br />
=== Treatment of visuchika: ===<br />
<p style='text-align:justify;'>In case of [[Visuchika|visuchika]], treatment should start with [[Langhana|langhana (fasting)]] followed by specific dietary regimen as followed in therapeutic purgation ([[Virechana|virechana]]). [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 2/13]</p><br />
<br />
=== Amadosha chikitsa: ===<br />
<p style='text-align:justify;'>In case of reoccurrence of the [[Vyadhi|diseases]] caused by ama, the first line of treatment is [[Apatarpana|apatarpana]] i.e., depletion therapy. If the [[Vyadhi|disease]] further progresses even after depletion therapy, appropriate measures should be adopted to counter the morbid condition. Experts recommend the use of vyadhi viprit ausadha measures (treatment which is antagonistic to the [[Vyadhi|disease]]) rather than hetu viprita aushadha (treatment which is antagonistic to the etiological factors). [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 2/13]</p><br />
<br />
== Prevention of recurrence of ama dosha ==<br />
<p style='text-align:justify;'>When the patient is relieved from excessive morbidity of ama, and his digestive capacity ([[Agni|agni]]) is restored, the following treatment shall be administered to prevent recurrence of ama:<br />
* [[Abhyanga|Abhyanga]] (therapeutic massage)<br />
* [[Asthapana basti|Niruha basti]] (enema with decoction) and [[Anuvasana|anuvasana basti (unctuous enema)]]<br />
* Appropriate snehapana (internal administration of unctuous substances)<br />
Careful assessment of the status of [[Dosha|dosha]], drugs, place, time, strength, [[Sharira|body]], diet, [[Satmya|satmya]] (habituation), psyche, constitution, age etc. and [[Vyadhi|diseases]] shall be done during the treatment. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]]. 2/13]</p><br />
<br />
== Treatment of ama in other disease conditions ==<br />
<p style="text-align:justify;">If ama dosha is in [[Grahani Chikitsa|grahani]] (duodenum) and symptoms of ama dosha are present, then emesis is advised by warm water, madanphala (Randia dumetorum) (Emetic nut) or pippali (Piper longum) or sarshapa (Brassica campestris). <br />
<br/>If ama dosha is in leena avastha (dormant state), [[Deepana|deepana]] medicines are advised first. If amadosha is spread throughout the [[Sharira|body]] then first [[Langhana|langhana]] is to be given followed by [[Pachana|pachana]] medicines. [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/73-75] <br />
<br/>If stomach is free from amadosha, then panchakola churna (powder) and peyadi laghu ahara (light to digest thin gruel) and [[Deepana|deepana]] (drugs which kindles digestive fire) medicines should be given. [Cha. Sa. [[Chikitsa Sthana|Chikitsa sthana]] 15/76]<br />
<br/>Following measures to be adopted for [[Shamana|shamana]] chikitsa (palliative therapy) in general during the treatment of Ama:<ref name="ref5">Yog ratnakara with Vidyotini tika by Vaidya Lakshmipati Sastri. Purvakhanda. Editted by Brahmashankar Sastri. Chaukambha Prakshana. Varanasi. Ed: 2017. Pg. no. 19.</ref><br />
* [[Langhana|Langhana (fasting)]]<br />
* Ushna peya (lukewarm gruel)<br />
* Laghu anna sevana (light diet)<br />
* Ruksha odana (un-unctuous preparation cooked cereals)<br />
* Tikta yusha sevana (intake of soup prepared with tikta rasa (bitter taste))<br />
* [[Pachana|Pachana]] drugs (digestant drugs)<br />
* [[Swedana|Swedana]] (fomentation)<br />
* Urdhwa or adha [[Shodhana|shodhana]] (elimination of [[Dosha|doshas]] from upper body channels or lower body channels) i.e., [[Vamana|vamana (emesis)]] or [[Virechana|virechana (purgation)]]. <br />
* [[Asthapana basti|Niruha basti]] (un-unctuous enema)<br />
</p><br />
<br />
== Current researches ==<br />
'''Ama assessment scale'''<br />
<br />
Pandey and Rastogi have developed a quantifiable measure for the assessment of ''ama.'' It helped the researchers to utilize this percept as a reliable measure to mark the disease activity in ''amavata''. The ama assessment scale includes twenty one clinically observed features of ama compiled from all classical Ayurvedic samhita. This ''ama'' based scoring can be helpful in quantifying the intervention-related benefits in terms of the significance of changes in baseline ''ama'' score.<ref>Pandey P, Rastogi S, Lawrence A, Agrawal GG. Development and validation of an ama instrument for assessing the disease activity on the basis of constitutional features in Amavata (Rheumatoid Arthritis). ''J Ayurveda Integr Med''. 2023;14(2):100689. doi:10.1016/j.jaim.2023.100689</ref><br />
<br />
=== Theses works on ama ===<br />
Following are the some theses work of ama<br />
<ol style='text-align:justify;'><li style="font-weight:bold">A clinical study on the role of ama in relation to [[Grahani Chikitsa|Grahani]] roga and its management by kallingadi ghanavati and tryushnadi ghrita<span style="font-weight:normal"><br /><b>Discussion over role of ama in relation to [[Grahani Chikitsa|Grahani]] [[Vyadhi|disease]]: </b>When the vitiated [[dosha]] get confined only to the organ [[Grahani Chikitsa|grahani]] (duodenum), then it should be called ‘Grahani dosha’. But when the vitiated [[Dosha|doshas]] travels throughout the rasadi [[Dhatu|dhatus]] (seven bodily tissues) i.e. throughout the [[Sharira|body]], then it should be called as ‘[[Grahani Chikitsa|Grahani]] roga’ (functional impairment of [[agni]]). The [[Grahani Chikitsa|grahani]] and [[agni]] (digestive process) are having co-existing nature/dependent on each other (adhara adheya sambandha). This view is confirmed by corroborative evidence from recent development in pathology. The mucosal damage in the form of villous atrophy and other microvillus changes in different enteropathies affect the enzymes present in the enterocyte brush borders. When the [[Vyadhi|disease]] process progresses, further it affects the pancreatic secretion as it depends upon cholecystokinin and secretin secretion from the enterocyte. The immature epithelial cells are unable to secrete the required amount of cholecystokinin and secretin. In the pathogenesis ([[samprapti]]) of [[Grahani Chikitsa|grahani]] [[Vyadhi|disease]], Acharya Charak elaborated a series of events as below. <br />
<br />Indulgence in causes that vitiate [[agni]] (digestive factors) → [[agni]] dushti (vitiation of [[agni]]) → indigestion (apachana) → production of ama (non-metabolized, poorly formed product) → putrification (shukta paka)→ advanced condition of ama manifestation as a poisoning condition (anna visha or ama visha) → [[Grahani Chikitsa|grahani dosha]] (functional impairement of [[Grahani Chikitsa|grahini]]) → [[Grahani Chikitsa|grahani]] dushti (vitiation of [[Grahani Chikitsa|grahani]])→ grahini roga ([[Vyadhi|diseases]] manifestating as functional impairment of [[agni]]/digestive functions). Ama is the root cause of almost all [[Vyadhi|diseases]] produced in the [[Sharira|body]] and the treatment of any [[Vyadhi|disease]] can be based on stage of the [[Vyadhi|disease]] associated with ama (saama) & stage of the [[Vyadhi|disease]] not associated with ama (nirama avastha). <br />
<br /><b>Outcome of clinical study: </b>This clinical trial was carried out in 66 patients of 16-60 year of age group having cardinal sign and symptoms of [[Grahani Chikitsa|grahani]] [[Vyadhi|disease]]. Patients were selected randomly into Group A, Group B and Group C treated by kallingadi ghanavati, tryushnadi ghrita and combination of both (ghanavati & ghrita) respectively for 2 weeks. The overall effect of therapies showed that better results observed in group B in comparison to group A. In comparison of all three groups, group C showed slight better results than those of rest two groups.<ref name="ref8">A clinical study on the role of ama in relation to grahini roga and its management by kallingadi ghanavati and tryushnadi ghrita by Alpesh P. Sorathiya, Dept. of Kayachikitsa, IPGT&RA, Jamnagar, 2009. </ref> </span></li><br />
<li style="font-weight:bold">Association of stress inducing factors (manoabhitapakara bhava) and free radical over [[Prameha Chikitsa|madhumeha]]<span style="font-weight:normal"><br/><b>Discussion over association of stress inducing factors (manoabhitapakara bhava) and free radicals with chronic metabolic [[Vyadhi|diseases]] such as diabetes mellitus type 2 ([[Prameha Chikitsa|madhumeha]]):</b><br/>This research explains about how adherence with stress (manobhitapakara bhava) lead to produce ama or free radical, and in turn produces chronic metabolic [[Vyadhi|diseases]]. The harmony of [[Manas|mind (manas)]] responsible for the perfect harmony of [[Sharira|body]]. Altered external living sources like demographic alteration, change in family system, urbanization, industrialization, westernisation have a potent role to induce the pathogenesis at psychic level as well as [[Sharira|body]] level by the faulty pattern of adaptataion. Repeated attachment with stress (kamadi bhavas) are the potent cause for morbidity and mortality rate of obstinate urinary [[Vyadhi|disease]]/diabetes melitus type 2([[Prameha Chikitsa|madhumeha]]). This is not only for the cause but it also responsible for the complication. Excessive generation of free radical sustained affection of stress (manobhitapakara bhavas) altered the [[Sharira|body]] defence mechanism, which in terms can be understand. Treatment like pacifying vitiated manasika dosha (manasa doshahara), counseling, antistress approach, [[Deepana|dipana (appetizers)]], [[Pachana|pachana]] (digestives), can check the vicious pathogenesis involved in [[Prameha Chikitsa|madhumeha]] (obstinate urinary [[Vyadhi|disease]]/ diabetes mellitus type 2). <br/><b>Outcome of the study: </b>There is a direct relation of the mean score of manobhitapakara bhavas (stress), lipid peroxide and fasting blood sugar. By changing mode of [[Ayu|life]] style, optimistic attitude, keeping faith in good, decreasing the high blood pressure level stress hormones can be reduced. Which it reflects through the sufficient decrease in signs and symptoms of the [[Vyadhi|disease]].<ref name="ref9">Manoabhitapakara bhava, free radical, madhumeha by Bishnupriya, Dept. of Basic principles, IPGT& RA, Jamnagar,2001.</ref></span></li><br />
<li style="font-weight:bold">A critical and comparative study of Ama and Free radical theory with special reference to [[Amavata|Amavata]]<span style="font-weight:normal"><br/><b>Outcome of study: </b>Free radical is an atom/molecule that contains one or more unpaired electron, which requires neutralisation by free radical scavengers. Thus it exists in an incomplete metabolic state which is also the state of ama described as incompletely digested (avipakvam). Free radicals cause damage to cell membrane and thus the cell is destroyed. This destruction may lead to putrification and foul smell generations which is similar to one of the property of ama described as unpleasant smell (durgandham). Though ama remains in the [[Sharira|body]] as isolated or not mized (asamyuktam), but due to its properties like excessive sliminess (bahupicchilam) etc. it sticks to normal healthy [[Sharira|body]] tissues very quickly, similar is the case with free radicals. To seek stability in their structure they quickly attack the healthy molecules of the [[Sharira|body]] and thus setting a chain reaction. The cells throughout [[Sharira|body]] are continously exposed to these damaging molecules, same has been described for ama as causing sluggishness of whole [[Sharira|body]] (sadanam sarva gatranam). From above one can observe that properties of free radicals are similar to the properties of ama described in classics. Now the process of production of free radicals in [[Sharira|body]] and production of ama would be considered. So it may be concluded that the causative factors ([[Nidana|nidana]]) such as heavy to digest (guru), unctuousness (snigdha) etc. qualities of [[Ahara|diet (ahara)]] of [[Amavata|amavata]] (rheumatism) as mentioned in the classics have a specific role to play in production of ama and also in the generation of free radicals. Also the line of treatment of ama advocated in the classics is effective in reducing the level of ama as well as free radicals. So it can be inferred that a positive correlation exists between ama and free radicals.<ref name="ref10">A critical and comparative study of Ama and Free radical theory with special reference to Amavata by Gaurav sharma, Department of Basic principles, IPGT& RA, Jamnagar, 2001.</ref></span></li><br />
<li style="font-weight:bold">A critical study of Trividhakuksiyavimana w.s.r. to amotpatti and its management<span style="font-weight:normal"><br/><b>Outcome of study: </b>In this study, 2 groups are there, group I (treatment group) patients have been given chaturushna churna (powder) followed by wholesome diet (pathya) and light to digest food. Whereas, in group II (control group) patients received placebo treatment and wholesome diet (pathya) and light to digest food.. [[Dosha|Dosha]] (ama dosha and [[Tridosha|tridosha]] ([[Vata dosha|vata]], [[Pitta dosha|pitta]] and [[Kapha dosha|kapha]])) when adhere to [[Amashaya|amashaya (stomach)]], the desired response of the medicine may not be obtained which is observed in clinical study. Due to this the 21 days duration of therapy did not produce total cure response. So, we can say that if in [[Vyadhi|disease]], treatment regimens opposite to [[Vyadhi|disease]] (vyadhi viparita ausadha) doesn’t produce good response, then it is to be inferred that here amashaya (stomach) is adhered with ama dosha. In this stage, as advised in Trividhakuksiyavimana adhyaya (2nd chapter of [[Preface- Charak Samhita New Edition|Charak Samhita]] [[Vimana Sthana|Vimana Sthana]]), depleting therapy (apatarpna) should be administered. If presence of [[Vyadhi|disease]] stage (vyadhi anubandha) remains, then the treatment regimens opposite to [[Vyadhi|disease]] (vyadhi viparita aushadha) is to be advised.<ref name="ref11">A critical study of Trividhakuksiyavimana w.s.r. to amotpatti and its management by Mihir vaja, Dept. of Basic principles, IPGT& RA, Jamnagar, 2005.</ref></span></li></ol><br />
<br />
== Contemporary views and research updates on ama == <br />
<br />
Ama is an important principle to understand the etiopathogenetic of all disorders and to decide the treatment modalities. [[Agni]] is the digestive and metabolic factor responsible for any transformation in body. Transformation of food material predominantly takes place at the level of gastrointestinal tract ([[grahani]]-seat of jatharagni) and at the level of tissues ([[dhatvagni]]-abodes of [[dhatu]]). Dysfunction of [[agni]] results into undigested or partly digested intermediator product called as ama. Ama act as toxic element and form the basis for many pathological conditions. It can be considered raw, uncooked, unripe, immature, undigested or incompletely oxidized / metabolized or similar to a poisonous substance that disrupts body physiology. Accumulation of metabolic waste ([[mala]]) may takes place at various levels in body physiology. The amalgamation of aggravated [[dosha]] with metabolic waste results in ama formation, which is considered the initial stage of disease formation. Origin of ama is mainly considered from gastrointestinal tract ([[amashaya]]). [[Agni]] functions at different levels; hence, ama can be formed at different levels at different body sites. Forms of [[agni]] - jatharagni, bhutagni and dhatvagni functions at different level hence any impairment at the corresponding level leads to ama formation.<br />
<br />
Digestion process starts from mouth where mechanical and chemical digestion of food takes place. Thinking, smelling and seeing food secrets saliva, helps in digestion. Component of saliva like water, mucus, electrolytes and enzymes has a unique function. Starch breakdown starts here due to the enzyme in saliva called salivary amylase. Mucus lubricates the food and helps in the formation of bolus in mouth. Small food particles are dissolved by saliva and it makes dry food moist enough to swallow comfortably. If person is not following dietary codes, eating hurriedly without proper mastication, disturbed mental health while taking food will affect this cephalic phase of digestion. It will lead to ama formation due to improper digestion process in mouth. Mastication of food is subjected to condition of teeth. Studies have attempted to find a correlation between tooth loss and nutrition. Deteriorated dental health affects mechanical digestion process and leads to nutritional deficiency.<ref>Najeeb S, Zafar MS, Khurshid Z, Zohaib S, Almas K. The role of nutrition in periodontal health: An Update. Nutrients. 2016 Aug 30;8(9):530. doi: 10.3390/nu8090530. PMID: 27589794; PMCID: PMC5037517. </ref> Another study observed that modifying the mastication rate alters the glycemic index of rice. Its glycemic index classification shows impact of digestion process on the final outcome of food.<ref>Ranawana, V., Leow, M. K.-S., & Henry, C. J. K. (2014). Mastication effects on the glycemic index: impact on variability and practical implications. European Journal of Clinical Nutrition, 68(1), 137–139. https://doi.org/10.1038/ejcn.2013.231</ref><br />
<br />
Health of a person is essentially dependents on healthy gut. Mucosal integrity is more important for proper absorption of nutrient from villi. The intestines also play an essential role in protecting the body from harmful bacteria and toxins. If mucosal integrity is hampered it results into leaky gut syndrome. It affects the lining of intestinal mucosa leading to bacteria and other toxins to pass into the bloodstream. It also leads to the imbalance of gut microbiome.<ref>Gerwyn Morris, Michael Berk, André F. Carvalho, Javier R. Caso, Yolanda Sanz and Michael Maes, “The Role of Microbiota and Intestinal Permeability in the Pathophysiology of Autoimmune and Neuroimmune Processes with an Emphasis on Inflammatory Bowel Disease Type 1 Diabetes and Chronic Fatigue Syndrome”, Current Pharmaceutical Design (2016) 22: 6058. https://doi.org/10.2174/1381612822666160914182822</ref> <br />
<br />
This gut leakage and dysbiosis leads to gut inflammation, also disrupt an immune homeostasis. It causes systemic immune activation, neurological disturbances and auto immune diseases. All these predisposing conditions cause ama formation which triggers many complex pathological conditions, act as route cause for many diseases.<ref>Sharma H. Leaky Gut Syndrome, Dysbiosis, Ama, Free Radicals, and Natural Antioxidants. AYU. 2009; 30 (2): 88-105.</ref><br />
<br />
=== Ama and free radical theory ===<br />
<p style='text-align:justify;'>In contemporary sciences, the concept of ama can be related with free radical oxidative damage and autoimmune disorders.<ref name="ref6">J.S. Tripathi, R. H. Singh. Possible Correlates of Free Radicals and Free Radical Mediated Disorders in [[Ayurveda|Ayurveda]] with Special Reference to Bhutagni Vyapara and Ama at Molecular Level. Ancient Science of Life. Vol. No. XIX (1&2) July, August, September, October 99. </ref> </p><br />
<br />
In recent years, the concept of free radical theory of oxidative damage in human [[Vyadhi|diseases]] is accepted widely. Free radicals consist of an atom or molecule which have an unpaired electron. The tendency of such atom to gain an electron from other substances makes it highly reactive species to have a high capacity to oxidize biological molecules such as lipids, nucleic acids, proteins, etc. During the [[Vyadhi|disease]] process, infections, toxins and trauma, these free radicals get released in [[Sharira|body]] and cause [[Vyadhi|diseases]]. Free radicals play a significant role in some of the [[Vyadhi|diseases]] like rheumatoid arthritis, inflammatory gut disorder like ulcerative colitis, [[Vyadhi|diseases]] of connective tissue, atherosclerosis, myocardial infarction, stroke, cancer, parkinsonism, Alzheimer’s, dementia, diabetes mellitus, etc. <br />
<br />
<br/>Ama refers to intermediate or by product of metabolism which have a tendency to block the microchannels of the [[Sharira|body]] (srotas avarodha). So ama is an important factor for the manifestation of local or systemic [[Vyadhi|diseases]]. Ama plays a key role in pathogenesis of all [[Vyadhi|diseases]]. [[Agni|Agni]] (digestive capacity) is not just pertaining to amashaya (stomach) or grahani only, but its present at every cellular level. Disturbance in [[Agni|agni]] can lead to formation of ama at cellular level also. This ama formation at cellular level can produce various disorders like rheumatoid arthritis etc. as mentioned above. Ama can be related with free radicals at cellular level. </p><br />
<br />
====Ama at cellular level====<br />
<br />
Formation of ama occurs at the level of tissues or cellular level due to impaired metabolism or due to free radical activity. Free radicals are highly reactive atom or molecule which is having one or more unpaired electrons. It always tries to have stability by giving its electron or by acquiring extra electron form adjacent molecules. After providing the electron adjacent molecule becomes unstable and acts as a free radical, a chain reaction sets in to damage many molecules. A higher concentration of free radicals causes damage to the cellular structure like DNA, protein, lipid, and other cell parts. It causes disturbance in homeostasis of body leading to disease condition.<ref>Sharma GN, Gupta G, Sharma P. A Comprehensive Review of Free Radicals, Antioxidants, and Their Relationship with Human Ailments. Crit Rev Eukaryot Gene Expr. 2018;28(2):139-154. doi:10.1615/CritRevEukaryotGeneExpr.2018022258</ref><br />
<br />
==== Metabolic waste functions as ama====<br />
<br />
Tissue nutrients after action of metabolism ([[dhatvagni]]) nourishes body tissues and part is formed as excretory product ([[mala]]). Accumulation of this metabolic waste beyond certain limits disrupts the [[dosha]] homeostasis, leads to formation of ama. Depending on the type of metabolic waste and predominance of [[dosha]] exhibits many diseases.<br />
<br />
Ama formation occurs due to the accumulation of toxic or intermediate product of metabolism in the body termed as [[mala]]. These intermediate products are formed due to defect in the metabolism of protein, carbohydrate or lipid. Excessive uric acid is formed due to improper metabolism of protein which is hazardous to body tissue and joint structure. Lactic acid, acetone and ketone bodies are formed due to improper metabolism of carbohydrate and fats. Lack of insulin activity defunct carbohydrate metabolism and leads to formation of intermediate products in the body. This intermediate products act as ama and leads to many disease conditions.<br />
<br />
=== Ama and auto-immune diseases ===<br />
<br />
<p style='text-align:justify;'>Auto-immune [[Vyadhi|diseases]] occur when immune system is attacked by anticipated response against antigen or toxins. These antigens or toxins trigger the inflammatory response. This concept of auto-immune disorders can be compared with the concept of ama.<ref name="ref7">Yadav, Parag. Medical Perspective on Ama as per Ayurveda and Modern Consideration: A Review. Journal of Drug Delivery and Therapeutics. (2020). 10. 205-207. 10.22270/ jddtv10i1-s.3861.</ref> The antigen/toxins can be compared with ama, that produce improper metabolites/toxins within the [[Sharira|body]]. This ama triggered inflammatory response in [[Sharira|body]] results in number of the [[Vyadhi|diseases]]. Ama at cellular level modulates the response of the [[Sharira|body]] leading to develop incompatible autoimmune response that damages tissues. Crohn’s [[Vyadhi|disease]], psoriasis, rheumatoid arthritis, ankylosing spondylitis, are auto immune [[Vyadhi|diseases]] caused by response against ama or antigen. The immune cells of the [[Sharira|body]] do not attack the [[Sharira|body]] cells suddenly, it happens because of lack of cellular communication as the cells being covered by ama or toxins. The ama is caused by weak digestive fire which affects the proper tissue production and [[Ojas|oja]] (immunity) formation. So, we can consider the poor digestion and weak immunity is the root cause for auto-immune disorders. Therefore, by adopting [[Ayurveda|ayurveda]] principles of treatment of ama, one can manage the auto-immune disorders. </p><br />
<br />
== Related chapters ==<br />
<br />
*[[Trividhakukshiya Vimana]]<br />
*[[Matrashiteeya Adhyaya]] <br />
*[[Rasa Vimana]]<br />
*[[Sharira Vichaya Sharira]]<br />
*[[Grahani Chikitsa]]<br />
*[[Ahara vidhi]]<br />
*[[Viruddha Ahara]]<br />
*[[Amavata]]<br />
*[[Rheumatic diseases]]<br />
*[[Obesity and Metabolic Syndrome]]<br />
*[[Langhana]] <br />
*[[Deepana]]<br />
*[[Pachana]]<br />
<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Ama&diff=44752Ama2024-02-24T18:16:00Z<p>Agnivesha: /* Theses works on ama */</p>
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<p style='text-align:justify;'>Ama is a state of or products formed due to incomplete digestion, metabolism, or transformation. [[Agni|Agni]] (digestion and metabolism) is a factor responsible for changing the state of a substance. In human biology, the digestion and metabolic processes convert food and other substances into compatible and nourishing [[Sharira|body]] components. If these processes are incomplete, poor or slow, then the final products formed are of poor quality. [[Agni|Agni]] is one of the most important factors responsible for [[Health|health]] (prakrita) abnormalities, and [[Vyadhi|diseases]] ([[Vikriti|vikriti]]). [[Ayu|Life span]], strength, [[Health|health]], and immunity all depends on [[Agni|agni]]. [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/03] If [[Agni|agni]] is disturbed, then proper digestion does not occur which results in improperly transformed food/metabolites are termed as ‘Ama’. [A. H. [[Sutra Sthana|Sutra Sthana]] 13/25] The concept of ama in [[Ayurveda|ayurveda]] is very important in pathogenesis of [[Vyadhi|disease]]. One of the synonyms of [[Vyadhi|vyadhi (disease)]] is “aamaya” which means caused by ama. [Cha. Sa. [[Nidana Sthana|Nidana Sthana]] 1/05] Classification of stages of [[Vyadhi|diseases (vyadhi)]] is based on the presence and absence of ama i.e., sa-ama avastha (stage associated with ama) and nirama avastha (stage not associated with ama). The treatment protocol also depends on stages of ama such as in diarrhoea associated with ama(ama-atisara), styptic therapy ([[Stambhana|stambhana]]) is contraindicated. Whereas, in the diarrhoea without ama (nirama stage) / or chronic diarrhoea (jeerna [[Atisara Chikitsa|atisara]]), styptinc therapy ([[Stambhana|stambhana]]) is advised. Thus, concept of ama is significant in understanding the etiopathogenesis, diagnosis as well as treatment of [[Vyadhi|diseases]]. This chapter describes concept of ama with its contemporary views and researches done on it.</p><br />
{{Infobox<br />
|title = Contributors<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts & Practices/[[Ama]] <br />
|label2 = Authors<br />
|data2 = Dubey M.<sup>1</sup>,<br/>[[Yogesh Deole|Deole Y.S.]]<sup>2</sup><br />
|label3 = Reviewer & Editor <br />
|data3 = [[Gopal Basisht|Basisht G.]]<sup>3</sup>, <br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup>[[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India <br/><sup>2</sup>Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br/><sup>3</sup>Rheumatologist, Orlando, Florida, U.S.A.<br />
|label5 = Correspondence emails<br />
|data5 = [mailto:dr.manish181@gmail.com dr.manish181@gmail.com], <br/>[mailto:dryogeshdeole@gmail.com dryogeshdeole@gmail.com], <br/><br />
[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
|label7 = Date of publication:<br />
|data7 = August 01, 2023<br />
|label9 = DOI<br />
|data9 = {{DoiWithLink}}<br />
}}<br />
<br />
== Etymology (nirukti) ==<br />
<ol style='text-align:justify;'><li style="font-weight:bold"><i>Aamyate ishat pachyate: </i><span style="font-weight:normal">It means the product formed due to poor or improper digestion(apurna paka or paka rahita or alpa paka).<ref name="ref1">Shabdakalpadruma by Raja Radhakanta Deva, Prathama Khand. Second edition. Delhi: Naaga Publishers; 2003. pg.no. 180.</ref></span></li><br />
<li style="font-weight:bold"><i>Soannajo rasa iti amah, annarasasyo va apakvasya tanyantare aam vyapdeshat:</i> <span style="font-weight:normal">Ama is originated from the food. If the initial product of food after digestion (annarasa) is not properly formed, then the outcome of such digestion is known as ama.<ref name="ref2">Madhukosha. Madhava Nidanam (Roga vinischaya). Nidana sthana. 25/1-5. Translated from Sanskrit by Dr. Brahmananda Tripathi. Purvardha . 8th ed. Varanasi: Chaukhambha orientalia;2008 pg no. 574.</ref></span></li></ol><br />
<br />
== Definition ==<br />
<ol style='text-align:justify;'><li>Weak digestive factors (jatharagni) cause poor digestion (avipaka) of [[Rasa|rasa]] (primary product of digested food). This poorly formed product is called ‘ama’. This is the cause for vitiation of all [[Dosha|dosha]] (aggravation of all [[Dosha|dosha]]). [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/44]</li><br />
<li>Ama is the root cause for almost all the [[Vyadhi|diseases]].<ref name="ref2"/></li><br />
<li>Ama is the first component formed due to weak digestive processes. It is in amashaya (site of storage of food in intermediary stage of digestion and metabolism). [A. H. [[Sutra Sthana|Sutra Sthana]]. 13/25]</li><br />
<li>Ama is the component formed during digestion of food.<ref name="ref2"/></li><br />
<li>The first state of vitiated [[Dosha|dosha]] is called ‘ama’.<ref name="ref2"/></li><br />
<li>The byproducts of metabolism if not properly eliminated or utilized in the [[Sharira|body]] are considered as ama.<ref name="ref2"/></li><br />
<li>The uncooked food (or annarasa) if, retained for longer time in stomach undergoes fermentation/putrefaction, this state of [[Rasa|rasa]] is ama. This ama further joined with [[Dosha|dosha]] is termed as amadosha. It is as toxic as [[Visha Chikitsa|visha (poison)]] produced by spoiled kodrava (Paspalum scrobiculatum L., Italian millet contaminated by fungus). [A. H. [[Sutra Sthana|Sutra Sthana]] 13/26-27]</li></ol><br />
<br />
== Causes ==<br />
<p style='text-align:justify;'>Impairment of [[Agni|agni]] (digestive process) due to following reasons causes ama. <br />
* Fasting or not taking food (abhojana) <br />
* Indigestion (ajirna)<br />
* Intake of excessive quantity of food (atibhojana)<br />
* Intake of unequal proportion of food (vishama bhojana)<br />
* Taking incompatible or non-habitual food (asatmya bhojana)<br />
* Intake of heavy, cold, excessively dry food products <br />
* Untoward effects of improper [[Virechana|virechana (purgation)]], [[Vamana|vamana (emesis)]], [[Snehana (unction therapy)|snehana (oleation)]]<br />
* Depletion of [[Sharira|body]] tissues by chronic [[Vyadhi|diseases]]<br />
* Changes in climate/season<br />
* Suppression of natural urges (vegadharana) [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/42-44]<br />
* Food with qualities such as heavy to digest (guru), dry (ruksha), [[Sheeta|cold (sheeta)]], dried/dehydrated (shushka), disliked by consumer (dvishta), constipation-causing (vishtambhi), those causing burning sensation (vidahi), unclean (ashuchi), incompatible food intake ([[Viruddha Ahara|viruddha anna]]), consumed untimely (akala bhojana)<br />
* Mental status while taking food: Intake of food when mind is affected by desires (kama), anger (krodha), greed (lobha), infatuation (moha), envy (irshya), shame (hri), grief (shoka), conceit (maana), anxiety (udvega), fear (bhaya), etc. [Cha.Sa. [[Vimana Sthana|Vimana Sthana]] 2/8] </p><br />
<br />
== Diseases caused by ama ==<br />
<p style='text-align:justify;'>The undigested food gets fermented (shuktata) leading to onset of toxic symptoms. [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/42-44] Ama further leads to various digestive disorders like amajirna (indigestion due to saama pitta), vishtabdhajirna (indigestion due to saama vata), vidagdha ajirna (indigestion due to saama kapha), [[Visuchika|visuchika]] (non-infectious gastroenteritis), [[Alasaka|alasaka]] (sluggish bowels), vilambika (gastro-intestinal stasis). [Su. Sa. Uttara Sthana 56/3] The [[Vyadhi|diseases]] caused by ama at various [[Dhatu|dhatu]] level are [[Jwara|jwara (fever)]], [[Atisara Chikitsa|atisara (diarrhoea)]], pravahika (dysentery), etc. The chronic conditions caused by ama are such as grahini-dosha (functional impairment of [[Agni|agni]]), [[Udara Chikitsa|udara]] roga (ascites and abdominal enlargement), yakrit vyadhi (liver disorders), jalodara (ascites), [[Shvayathu Chikitsa|shotha]] (oedema), [[Pandu Chikitsa|pandu (anemia)]], [[Prameha Nidana|prameha]] (obstinate urinary [[Vyadhi|disease]]), [[Amavata|amavata]] (rheumatism), etc. <br />
<br/>The acidic nature ([[Amla|amla]] bhava) of undigested food (apakva anna) is called as suktata (acidic /sour nature of undigested food) which further acts like a [[Visha Chikitsa|visha (poison)]] that will further produce number of other [[Vyadhi|diseases]], so this can be compared to symptoms of amavisha.<ref name="ref3">Chakrapani. Charaka Samhita. Chikitsa Sthana. Chapter 15/44. Edited by Jadavaji Trikamji Aacharya. Chaukambha Surbharti Prakashana. Varanasi;2005.pg no. 517.</ref> This uncooked food further combines with [[Dosha|dosha]] (regulatory functional factors of the [[Sharira|body]]), [[Dhatu|dhatu]] (major structural components of the [[Sharira|body]]) or [[Mala|mala]] (metabolic waste or byproducts) and produces their respective symptoms accordingly. [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/46-49] <br />
<br/>When ama combines with [[Pitta dosha|pitta dosha]], it produces [[Pitta|pitta]] dominant [[Vyadhi|diseases]] such as burning sensation (daha), thirst (pipasa), [[Vyadhi|diseases]] of oral cavity (mukha roga), hyperacidity (amlapitta) etc. When it combines with [[Kapha dosha|kapha dosha]], it produces [[Kapha dosha|kapha]] dominant [[Vyadhi|diseases]] such as [[Rajayakshma Chikitsa|rajayakshma]] (consumption), pinasa (chronic rhinitis), [[Prameha Nidana|prameha]] (obstinate urinary [[Vyadhi|disease]]), etc. When combines with [[Vata dosha|vata dosha]], it produces different types of [[Vata dosha|vata]] dominant [[Vyadhi|diseases]]. When combines with [[Mutra|mutra (urine)]] or gets lodged in mutravaha srotasa (urinary tract), to produce [[Mutra|mutra]] roga such as mutrakrichhra (dysuria), mutraghata (urinary retention), [[Prameha Nidana|prameha]] (obstinate urinary [[Vyadhi|disease]]), etc. When combines with [[Purisha|purisha (feces)]] produces [[Vyadhi|diseases]] of kukshi (pelvis) or [[Udara Chikitsa|udara]] roga ([[Vyadhi|diseases]] of abdomen). When combines with [[Rasa|rasa]] etc. [[Dhatu|dhatu]] (seven major structural components of the [[Sharira|body]]), then produces their respective [[Vyadhi|diseases]].</p><br />
<br />
== Premonitory features (ama purvarupa) ==<br />
<p style='text-align:justify;'>[[Purvarupa|Purvarupa]] (prodromal symptoms) of ama in general are, such as stiffness of [[Sharira|body]], anorexia, excessive sleep, pallor, dullness and especially irritation to food or playing activities in case of children. [Ka. Sa. [[Sutra Sthana|Sutra Sthana]] 25/32-33]</p><br />
<br />
== Characteristics of ama ==<br />
<p style='text-align:justify;'>Ama possesses characteristics such as liquid (drava), heavy (guru), attains different colors, slimy (snigdha), viscid (pichchila), thready (tantumatva), foul smelling (durgandhi). Ama is etiological factor of all [[Vyadhi|diseases]] and produces symptoms such as various types of pain (shoola), obstructs channels (srotorodhaka), undigested (avipakva), lethargic (sadanakaraka), etc.<ref name="ref4">Arundatta. A. H. Sutra Sthana 13/27. Editted by Pandit Hari Sadasiva Sastri Paradakara. Chaukambha Surbharti Prakashana Publications. Varanasi. Ed: 2016. Pg, no. 216.</ref></p><br />
<br />
== Clinical features of dosha (saama dosha) and dhatu (saama dhatu) associated with ama ==<br />
<p style='text-align:justify;'>Ama state of [[Dosha|dosha]] or [[Dhatu|dhatu]] is termed as a saama dosha or saama dhatu respectively. These manifest different symptoms and produces number of [[Vyadhi|diseases]]. [A. H. [[Sutra Sthana|Sutra Sthana]] 13/26-27]</p><br />
<br />
=== These produce general features of saama and nirama state as below: ===<br />
Blockage or clogging of [[Srotasa|srotasa]] (channels) <br />
* Loss of strength<br />
* Feeling of heaviness<br />
* Improper functions of [[Vata dosha|vata dosha]]<br />
* Accumulation of [[Mala|mala]] (metabolic wastes) <br />
* Lethargy<br />
* Low digestive capacity<br />
* Excessive salivation<br />
* Retention of [[Mala|mala]] (waste products)<br />
* Aversion towards food and tiredness. [A. H. [[Sutra Sthana|Sutra Sthana]] 13/23-24]<br />
In case of state without ama (nirama), the opposite of above features are observed. <br />
<br />
== Saama and nirama features of dosha, dhatu and mala ==<br />
{| class="wikitable"<br />
|+Table no. 1: Features of saama dosha: <span style="font-weight:normal">[Bhavaprakash. Pratham khanda. [[Jwara|Jwara chikitsa]]. 49-50, 52, 54]</span><br />
!'''Saama dosha (dosha associated with ama)'''<br />
!'''Lakshana (symptoms)'''<br />
|-<br />
|'''Saama vayu'''<br />
<br />
'''([[Vata dosha|vata dosha]] associated with ama)'''<br />
|constipation (vibandha), weak digestive capacity, [[Sharira|body]] stiffness, gargling sound in abdomen(antrakunjan), painful sensation (vedana), swelling ([[Shvayathu Chikitsa|shopha]]), pricking pain (nistoda), sequential and fleeting pain in various [[Sharira|body]] parts, pain increases after [[Snehana (unction therapy)|oleation therapy]], during morning and evening time, during cloudy weather <br />
|-<br />
|'''Saama pitta'''<br />
<br />
'''([[Pitta dosha|pitta dosha]] associated with a'''<br />
|Foul smell, color of [[Pitta|pitta]] will be greenish/ light blackish, [[Amla|amla]] bhava of [[Pitta|pitta (sour nature of [[Pitta|pitta]]), heaviness, sour eructation, burning sensation in throat and cardiac region. <br />
|-<br />
|'''Saama kapha'''<br />
<br />
'''([[Kapha dosha|kapha dosha]] associated with ama)'''<br />
|Avila (increase turbidity in [[Mala|mala]]), thick in consistency, feeling of sticky phlegm in throat, foul smell cough, lack of appetite.<br />
|}<br />
{| class="wikitable"<br />
|+ Table no.2: Nirama dosha lakshana: <span style="font-weight:normal">[Bhavaprakash. Pratham khand. [[Jwara|Jwara chikitsa]]. 51,53,55]</span><br />
!'''Nirama dosha (dosha not associated with ama)'''<br />
!'''Lakshana (symptoms)'''<br />
|-<br />
|'''Nirama vayu'''<br />
<br />
'''([[Vata dosha|vata dosha]] not associated with ama)'''<br />
|Proper elimination of metabolic wastes ([[Mala|mala]]), dryness of skin, no obstruction of [[Sharira|body]] channels, mild pain, vitiated [[Vata dosha|vata]] subsides by [[Snehana (unction therapy)|snehana (oleation therapy)]]. <br />
|-<br />
|'''Nirama pitta'''<br />
<br />
'''([[Pitta dosha|pitta dosha]] not associated with ama)'''<br />
|Coppery and yellowish color of [[Pitta dosha|pitta]], increased [[Sharira|body]] temperature, pungent taste of [[Pitta dosha|pitta]], does not yield bad smell, improves taste, appetite and strength. <br />
|-<br />
|'''Nirama kapha'''<br />
<br />
'''([[Kapha dosha|kapha dosha]] not associated with ama)'''<br />
|Frothy in nature, free from threads, pallor, cough, light in nature, cleans oral cavity. <br />
|}<br />
{| class="wikitable"<br />
|+ Table no. 3: Saama dhatu lakshana: <span style="font-weight:normal">[Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 28/9-19]</span><br />
!'''Saama dhatu (dhatu associated with ama)'''<br />
!'''Lakshana (symptoms/diseases)'''<br />
|-<br />
|'''Saama rasa dhatu'''<br />
|Anorexia, tastelessness, hrillasa (nausea), [[Pandu Chikitsa|pandu (pallor)]], [[Jwara|jwara (fever)]], klaibya (impotency).<br />
|-<br />
|'''Saama rakta dhatu'''<br />
|Various types of [[Skin diseases in Integrative Medicine|skin disorders]] and abscess, [[Raktapitta|raktapitta]] (hemorrhagic disorders), inflammation of anus/penis/oral cavity, [[Kamala|kamala]] (jaundice), [[Vatarakta Chikitsa|vatarakta]] (gout), [[Arsha Chikitsa|arsha (piles)]]. <br />
|-<br />
|'''Saama mamsa dhatu'''<br />
|Arbuda (tumor), galashundi (tonsilitis), gandamala (cervical adenitis), upajihivika (inflammation of epiglottis).<br />
|-<br />
|'''Saama meda dhatu'''<br />
|[[Prameha Nidana|Prameha]] [[Purvarupa|purvarupa]] (prodromal features of [[Prameha Nidana|prameha]]), galaganda (goiter), [[Prameha Chikitsa|madhumeha]] (diabetes mellitus), atisthaulya (obesity).<br />
|-<br />
|'''Saama asthi dhatu'''<br />
|Pain in teeth and bones, bony growth, disorders of hair/nails, toothache. <br />
|-<br />
|'''Saama majja dhatu'''<br />
|Pain in joints, giddiness, syncope (murchha), blackouts (tama) <br />
|-<br />
|'''Saama shukra dhatu''' <br />
|impotency (klaibya), sexual dysfunction, abortion, miscarriage, no conception, disorders of semen. <br />
|}<br />
<br />
== Features of state without ama (nirama lakshana) ==<br />
In stage devoid of ama (nirama avastha), all seven [[Dhatu|dhatus]] perform their normal functions and are devoid of symptoms of ama.[A. H. [[Sutra Sthana|Sutra Sthana]] 11/4]<br />
<br />
{| class="wikitable"<br />
|+Table no. 4: Saama [[mala]] lakshana : <span style="font-weight:normal">[Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/49, 94]</span><br />
!'''Saama [[mala]]''' <br />
<br />
'''(waste products associated with ama)'''<br />
!'''Symptoms'''<br />
|-<br />
|'''Saama [[mutra]]'''<br />
<br />
'''(urine associated with ama)''' <br />
|[[Mutra]] roga (urological disorders), obstruction to urinary passage <br />
|-<br />
|'''Saama [[purisha]]'''<br />
<br />
'''(feces associated with ama)'''<br />
|Heavy, pellet like hard, foul smelling, passing little quantity of stool with difficulty, sinks in water. <br />
|}<br />
{| class="wikitable"<br />
|+ Table no. 4: Nirama [[mala]] lakshana:<br />
!'''Nirama [[mala]] (Waste products not associated with ama)'''<br />
!'''Symptoms'''<br />
|-<br />
|'''Nirama [[mutra]] (urine not associated with ama)'''<br />
|Without any urinary disorders or abnormal symptoms.<br />
|-<br />
|'''Nirama [[purisha]] (feces not associated with ama)'''<br />
|Stool floats on water, laghuta (lightness). <br />
|}<br />
<br />
== Clinical presentations due to ama ==<br />
<p style='text-align:justify;'>There are mainly two types of ama dosha or ama dosha vikara (disease) viz; [[Visuchika|visuchika]] (non-infectious gastroenteritis /choleretic diarrhoea) and [[Alasaka|alasaka]] (sluggish bowel/intestinal obstruction). [Cha. Sa. [[Vimana Sthana|Vimana Sthana]]. 2/10] Food taken in excessive quantity is the cause for sudden aggravation of all three [[Dosha|dosha]] and formation of ama. All aggravated three [[Dosha|dosha]] combine with ama and produce [[Vyadhi|diseases]] like [[Alasaka|alasaka]] and [[Visuchika|visuchika]]. [A. H. [[Sutra Sthana|Sutra Sthana]]. 8/5-12]</p><br />
<br />
=== [[Visuchika|Visuchika]] (gastro-enteritis) ===<br />
<br />
The word [[Visuchika|visuchika]] derived from “suchi” means needle or “suchi vidh vedana” (pricking pain). The expulsion of ama dosha (undigested food) through both upper and lower passages of the gastrointestinal tract is called [[Visuchika|visuchika]] (non-infectious gastroenteritis). The [[Dosha|doshas]] when tend to move outwards from both upper and downwards routes means both vomiting and diarrhoea occurs simultaneously. Due to aggravation of [[Vata dosha|vata]] and other [[Dosha|doshas]] different types of pain occur as the patients feels as if his [[Sharira|body]] is being pricked by needles (suchi) so the [[Vyadhi|disease]] is named [[Visuchika|visuchika]]. It can be compared with gastro-enteritis due to pathogens such as Cholera bacilli. Complications caused by [[Visuchika|visuchika]] are, abdominal colic, vertigo, abdominal distension, tremors and rigidity by [[Vata dosha|vata dosha]]. [[Pitta dosha|Pitta]] causes [[Jwara|jwara (fever)]], [[Atisara Chikitsa|atisara (diarrhoea)]], burning sensation within [[Sharira|body]], thirst, fainting and drowsiness. [[Kapha dosha|Kapha dosha]] leads to chardi (vomiting), heaviness of the [[Sharira|body]], unable to speak, excessive salivation and cough. </span></li><br />
<br />
=== [[Alasaka|Alasaka]] (sluggish bowels)=== <br />
<br />
The word [[Alasaka|Alasaka]] derived from word “Alasa” means no movement. When frail person having weak digestive power and excess of [[Kapha dosha|kapha]] in the [[Sharira|body]], it habitually suppresses the urges of passing flatulence, micturition and bowels and at the same time consumes sthira (solid), guru (heavy), atishushka (excessively dry), and [[Sheeta|sheeta (cold)]], in excessive quantities then his ingested food gets afflicted by [[Vayu mahabhuta|vayu]] ([[Vata dosha|vata dosha]]). Even exerting pressure does not push the undigested food out of the passage since it is obstructed by [[Kapha dosha|kapha]], by excreta accumulated already, and also because of sluggish nature caused by all these factors. Vishtambhan (stasis) of [[Dosha|dosha]] occurs so the ama remains/stagnated within the stomach i.e., food neither passes upwards nor downward. This condition is called [[Alasaka|alasaka]]. All the characteristic features of ama dosha, except vomiting and diarrhoea, are manifested severely in [[Alasaka|alasaka]]. This can be compared with Cholera sicca where, the entire [[Sharira|body]] fluids are dragged into the intestines and intestines gets paralyzed and the patients dies because of tissue dehydration. Aggravated [[Vata dosha|vata dosha]] vitiates the consumed food and [[Kapha dosha|kapha dosha]] obstructs the channels. The undigested food remains in gut without any further process. It causes irritation and colicky pain without vomiting or diarrhoea. </span></li></ol><br />
<br />
===Dandaka alasaka (delayed and obstructive digestive process wherein [[Sharira|body]] becomes stiff like a stick)===<br />
<br />
Severely vitiated [[Dosha|dosha]] associated with ama spreads all over the channels of [[Sharira|body]] and spreads throughout the [[Sharira|body]]. The extremely vitiated [[Dosha|dosha]] move obliquely towards other [[Sharira|body]] channels to block them. As all [[Sharira|body]] channels are blocked by ama, the [[Sharira|body]] becomes rigid like wooden rod/staff (danda). This condition is critical and needs urgent medical care. Such clinical condition is known as dandalasaka/ dandaka alasaka.</p><br />
<br />
== Ama visha ==<br />
<p style='text-align:justify;'>An individual who regularly consumes incompatible diet, indulge in adhyashana (multiple heavy meals in short intervals) and ajirnashana (eats even before the previous meal is digested), the ama dosha is formed. It resembles and manifests features of poisoning. Hence it is called ama visha. It is a difficult to cure because of its acute presentation and its contradictory line of management. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 2/12] The symptoms produced by ama visha are such as stasis in body (vishtambha), fatigue (sadana), indigestion (ajirna), headache (shirashoola), fainting (moorcha), vertigo (bhrama), stiffness of back (pristha-kati graha), yawning (jrimbha), malaise (angamarda), [[Trishna Chikitsa|thirst(trishna)]], [[Jwara|fever (jwara)]], [[Chhardi Chikitsa|vomiting (chhardi)]], tenesmus(pravahana), anorexia (arochaka), indigestion (avipaka). </p><br />
<br />
== Chikitsa (management) ==<br />
===Treatment of ama dosha: ===<br />
* The following principles are adopted to manage a clinical condition associated with ama. <br />
* [[Deepana|Deepana]] (stimulating the digestive process)<br />
* [[Pachana|Pachana]] (assisting the digestion and metabolism) <br />
* [[Snehadhyaya|Sneha]] (oleation with medicines having digestion stimulant properties)<br />
* [[Sweda|Sweda]] (fomentation) <br />
* [[Shodhana|Shodhana (purification)]] at appropriate time when [[Dosha|dosha]] are in a state of getting expelled out.<br />
<p style='text-align:justify;'>In a condition without ama, the main principle of treatment is [[Shamana|shamana]] (palliative). [[Shodhana|Shodhana]] is indicated based on the state of [[Dosha|dosha]]. If the [[Dosha|dosha]] are in dormant (leena) state, then [[Shodhana|shodhana]] is prohibited. [A. H. [[Sutra Sthana|Sutra Sthana]] 13/28-29] [[Apatarpana|Apatarpana]] (depleting procedure) is the prime line of treatment for ama dosha. The [[Apatarpana|apatarpana]] is of three types viz., [[Langhana|langhana]] (fasting), [[Langhana|langhana]]- [[Pachana|pachana]] and [[Dosha|dosha]] avasechana ([[Shodhana|shodhana]]). Based on the avastha of [[Dosha|dosha]] the type of [[Apatarpana|apatarpana]] is to be advised i.e., in low grade (alpa) [[Dosha|dosha]] stage, [[Langhana|langhana]] (fasting) as it stimulates the digestive process by predominance of [[Agni|agni]] (fire element) and [[Vayu mahabhuta|vayu (air element) mahabhuta]]. In moderate grade (madhyama) dosha stage, [[Langhana|langhana]] and [[Pachana|pachana]] (fasting with digestant) should be adopted. In highly aggravated (bahu) [[Dosha|dosha]] state, dosha avasechana or [[Shodhana|shodhana]] (purification) as to remove out vitiated [[Dosha|dosha]] and ama from the [[Sharira|body]]. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 3/43-44] </p><br />
<br />
=== Treatment of alasaka: ===<br />
<p style='text-align:justify;'>The curable variety of ama dosha should be eliminated through [[Vamana|vamana (emesis)]], by administering warm saline water and thereafter [[Swedana|swedana]] (fomentation) and application of phala varti (suppositories) while the patient is kept on [[Upavasa|upavasa (fasting)]]. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 2/13]</p><br />
<br />
=== Treatment of visuchika: ===<br />
<p style='text-align:justify;'>In case of [[Visuchika|visuchika]], treatment should start with [[Langhana|langhana (fasting)]] followed by specific dietary regimen as followed in therapeutic purgation ([[Virechana|virechana]]). [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 2/13]</p><br />
<br />
=== Amadosha chikitsa: ===<br />
<p style='text-align:justify;'>In case of reoccurrence of the [[Vyadhi|diseases]] caused by ama, the first line of treatment is [[Apatarpana|apatarpana]] i.e., depletion therapy. If the [[Vyadhi|disease]] further progresses even after depletion therapy, appropriate measures should be adopted to counter the morbid condition. Experts recommend the use of vyadhi viprit ausadha measures (treatment which is antagonistic to the [[Vyadhi|disease]]) rather than hetu viprita aushadha (treatment which is antagonistic to the etiological factors). [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 2/13]</p><br />
<br />
== Prevention of recurrence of ama dosha ==<br />
<p style='text-align:justify;'>When the patient is relieved from excessive morbidity of ama, and his digestive capacity ([[Agni|agni]]) is restored, the following treatment shall be administered to prevent recurrence of ama:<br />
* [[Abhyanga|Abhyanga]] (therapeutic massage)<br />
* [[Asthapana basti|Niruha basti]] (enema with decoction) and [[Anuvasana|anuvasana basti (unctuous enema)]]<br />
* Appropriate snehapana (internal administration of unctuous substances)<br />
Careful assessment of the status of [[Dosha|dosha]], drugs, place, time, strength, [[Sharira|body]], diet, [[Satmya|satmya]] (habituation), psyche, constitution, age etc. and [[Vyadhi|diseases]] shall be done during the treatment. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]]. 2/13]</p><br />
<br />
== Treatment of ama in other disease conditions ==<br />
<p style="text-align:justify;">If ama dosha is in [[Grahani Chikitsa|grahani]] (duodenum) and symptoms of ama dosha are present, then emesis is advised by warm water, madanphala (Randia dumetorum) (Emetic nut) or pippali (Piper longum) or sarshapa (Brassica campestris). <br />
<br/>If ama dosha is in leena avastha (dormant state), [[Deepana|deepana]] medicines are advised first. If amadosha is spread throughout the [[Sharira|body]] then first [[Langhana|langhana]] is to be given followed by [[Pachana|pachana]] medicines. [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 15/73-75] <br />
<br/>If stomach is free from amadosha, then panchakola churna (powder) and peyadi laghu ahara (light to digest thin gruel) and [[Deepana|deepana]] (drugs which kindles digestive fire) medicines should be given. [Cha. Sa. [[Chikitsa Sthana|Chikitsa sthana]] 15/76]<br />
<br/>Following measures to be adopted for [[Shamana|shamana]] chikitsa (palliative therapy) in general during the treatment of Ama:<ref name="ref5">Yog ratnakara with Vidyotini tika by Vaidya Lakshmipati Sastri. Purvakhanda. Editted by Brahmashankar Sastri. Chaukambha Prakshana. Varanasi. Ed: 2017. Pg. no. 19.</ref><br />
* [[Langhana|Langhana (fasting)]]<br />
* Ushna peya (lukewarm gruel)<br />
* Laghu anna sevana (light diet)<br />
* Ruksha odana (un-unctuous preparation cooked cereals)<br />
* Tikta yusha sevana (intake of soup prepared with tikta rasa (bitter taste))<br />
* [[Pachana|Pachana]] drugs (digestant drugs)<br />
* [[Swedana|Swedana]] (fomentation)<br />
* Urdhwa or adha [[Shodhana|shodhana]] (elimination of [[Dosha|doshas]] from upper body channels or lower body channels) i.e., [[Vamana|vamana (emesis)]] or [[Virechana|virechana (purgation)]]. <br />
* [[Asthapana basti|Niruha basti]] (un-unctuous enema)<br />
</p><br />
<br />
== Current researches ==<br />
'''Ama assessment scale'''<br />
<br />
Pandey and Rastogi have developed a quantifiable measure for the assessment of ''ama.'' It helped the researchers to utilize this percept as a reliable measure to mark the disease activity in ''amavata''. The ama assessment scale includes twenty one clinically observed features of ama compiled from all classical Ayurvedic samhita. This ''ama'' based scoring can be helpful in quantifying the intervention-related benefits in terms of the significance of changes in baseline ''ama'' score.<ref>Pandey P, Rastogi S, Lawrence A, Agrawal GG. Development and validation of an ama instrument for assessing the disease activity on the basis of constitutional features in Amavata (Rheumatoid Arthritis). ''J Ayurveda Integr Med''. 2023;14(2):100689. doi:10.1016/j.jaim.2023.100689</ref><br />
<br />
=== Theses works on ama ===<br />
Following are the some theses work of ama<br />
<ol style='text-align:justify;'><li style="font-weight:bold">A clinical study on the role of ama in relation to [[Grahani Chikitsa|Grahani]] roga and its management by kallingadi ghanavati and tryushnadi ghrita<span style="font-weight:normal"><br /><b>Discussion over role of ama in relation to [[Grahani Chikitsa|Grahani]] [[Vyadhi|disease]]: </b>When the vitiated [[dosha]] get confined only to the organ [[Grahani Chikitsa|grahani]] (duodenum), then it should be called ‘Grahani dosha’. But when the vitiated [[Dosha|doshas]] travels throughout the rasadi [[Dhatu|dhatus]] (seven bodily tissues) i.e. throughout the [[Sharira|body]], then it should be called as ‘[[Grahani Chikitsa|Grahani]] roga’ (functional impairment of [[agni]]). The [[Grahani Chikitsa|grahani]] and [[agni]] (digestive process) are having co-existing nature/dependent on each other (adhara adheya sambandha). This view is confirmed by corroborative evidence from recent development in pathology. The mucosal damage in the form of villous atrophy and other microvillus changes in different enteropathies affect the enzymes present in the enterocyte brush borders. When the [[Vyadhi|disease]] process progresses, further it affects the pancreatic secretion as it depends upon cholecystokinin and secretin secretion from the enterocyte. The immature epithelial cells are unable to secrete the required amount of cholecystokinin and secretin. In the pathogenesis ([[samprapti]]) of [[Grahani Chikitsa|grahani]] [[Vyadhi|disease]], Acharya Charak elaborated a series of events as below. <br />
<br />Indulgence in causes that vitiate [[agni]] (digestive factors) → [[agni]] dushti (vitiation of [[agni]]) → indigestion (apachana) → production of ama (non-metabolized, poorly formed product) → putrification (shukta paka)→ advanced condition of ama manifestation as a poisoning condition (anna visha or ama visha) → [[Grahani Chikitsa|grahani dosha]] (functional impairement of [[Grahani Chikitsa|grahini]]) → [[Grahani Chikitsa|grahani]] dushti (vitiation of [[Grahani Chikitsa|grahani]])→ grahini roga ([[Vyadhi|diseases]] manifestating as functional impairment of [[agni]]/digestive functions). Ama is the root cause of almost all [[Vyadhi|diseases]] produced in the [[Sharira|body]] and the treatment of any [[Vyadhi|disease]] can be based on stage of the [[Vyadhi|disease]] associated with ama (saama) & stage of the [[Vyadhi|disease]] not associated with ama (nirama avastha). <br />
<br /><b>Outcome of clinical study: </b>This clinical trial was carried out in 66 patients of 16-60 year of age group having cardinal sign and symptoms of [[Grahani Chikitsa|grahani]] [[Vyadhi|disease]]. Patients were selected randomly into Group A, Group B and Group C treated by kallingadi ghanavati, tryushnadi ghrita and combination of both (ghanavati & ghrita) respectively for 2 weeks. The overall effect of therapies showed that better results observed in group B in comparison to group A. In comparison of all three groups, group C showed slight better results than those of rest two groups.<ref name="ref8">A clinical study on the role of ama in relation to grahini roga and its management by kallingadi ghanavati and tryushnadi ghrita by Alpesh P. Sorathiya, Dept. of Kayachikitsa, IPGT&RA, Jamnagar, 2009. </ref> </span></li><br />
<li style="font-weight:bold">Association of stress inducing factors (manoabhitapakara bhava) and free radical over [[Prameha Chikitsa|madhumeha]]<span style="font-weight:normal"><br/><b>Discussion over association of stress inducing factors (manoabhitapakara bhava) and free radicals with chronic metabolic [[Vyadhi|diseases]] such as diabetes mellitus type 2 ([[Prameha Chikitsa|madhumeha]]):</b><br/>This research explains about how adherence with stress (manobhitapakara bhava) lead to produce ama or free radical, and in turn produces chronic metabolic [[Vyadhi|diseases]]. The harmony of [[Manas|mind (manas)]] responsible for the perfect harmony of [[Sharira|body]]. Altered external living sources like demographic alteration, change in family system, urbanization, industrialization, westernisation have a potent role to induce the pathogenesis at psychic level as well as [[Sharira|body]] level by the faulty pattern of adaptataion. Repeated attachment with stress (kamadi bhavas) are the potent cause for morbidity and mortality rate of obstinate urinary [[Vyadhi|disease]]/diabetes melitus type 2([[Prameha Chikitsa|madhumeha]]). This is not only for the cause but it also responsible for the complication. Excessive generation of free radical sustained affection of stress (manobhitapakara bhavas) altered the [[Sharira|body]] defence mechanism, which in terms can be understand. Treatment like pacifying vitiated manasika dosha (manasa doshahara), counseling, antistress approach, [[Deepana|dipana (appetizers)]], [[Pachana|pachana]] (digestives), can check the vicious pathogenesis involved in [[Prameha Chikitsa|madhumeha]] (obstinate urinary [[Vyadhi|disease]]/ diabetes mellitus type 2). <br/><b>Outcome of the study: </b>There is a direct relation of the mean score of manobhitapakara bhavas (stress), lipid peroxide and fasting blood sugar. By changing mode of [[Ayu|life]] style, optimistic attitude, keeping faith in good, decreasing the high blood pressure level stress hormones can be reduced. Which it reflects through the sufficient decrease in signs and symptoms of the [[Vyadhi|disease]].<ref name="ref9">Manoabhitapakara bhava, free radical, madhumeha by Bishnupriya, Dept. of Basic principles, IPGT& RA, Jamnagar,2001.</ref></span></li><br />
<li style="font-weight:bold">A critical and comparative study of Ama and Free radical theory with special reference to [[Amavata|Amavata]]<span style="font-weight:normal"><br/><b>Outcome of study: </b>Free radical is an atom/molecule that contains one or more unpaired electron, which requires neutralisation by free radical scavengers. Thus it exists in an incomplete metabolic state which is also the state of ama described as incompletely digested (avipakvam). Free radicals cause damage to cell membrane and thus the cell is destroyed. This destruction may lead to putrification and foul smell generations which is similar to one of the property of ama described as unpleasant smell (durgandham). Though ama remains in the [[Sharira|body]] as isolated or not mized (asamyuktam), but due to its properties like excessive sliminess (bahupicchilam) etc. it sticks to normal healthy [[Sharira|body]] tissues very quickly, similar is the case with free radicals. To seek stability in their structure they quickly attack the healthy molecules of the [[Sharira|body]] and thus setting a chain reaction. The cells throughout [[Sharira|body]] are continously exposed to these damaging molecules, same has been described for ama as causing sluggishness of whole [[Sharira|body]] (sadanam sarva gatranam). From above one can observe that properties of free radicals are similar to the properties of ama described in classics. Now the process of production of free radicals in [[Sharira|body]] and production of ama would be considered. So it may be concluded that the causative factors ([[Nidana|nidana]]) such as heavy to digest (guru), unctuousness (snigdha) etc. qualities of [[Ahara|diet (ahara)]] of [[Amavata|amavata]] (rheumatism) as mentioned in the classics have a specific role to play in production of ama and also in the generation of free radicals. Also the line of treatment of ama advocated in the classics is effective in reducing the level of ama as well as free radicals. So it can be inferred that a positive correlation exists between ama and free radicals.<ref name="ref10">A critical and comparative study of Ama and Free radical theory with special reference to Amavata by Gaurav sharma, Department of Basic principles, IPGT& RA, Jamnagar, 2001.</ref></span></li><br />
<li style="font-weight:bold">A critical study of Trividhakuksiyavimana w.s.r. to amotpatti and its management<span style="font-weight:normal"><br/><b>Outcome of study: </b>In this study, 2 groups are there, group I (treatment group) patients have been given chaturushna churna (powder) followed by wholesome diet (pathya) and light to digest food. Whereas, in group II (control group) patients received placebo treatment and wholesome diet (pathya) and light to digest food.. [[Dosha|Dosha]] (ama dosha and [[Tridosha|tridosha]] ([[Vata dosha|vata]], [[Pitta dosha|pitta]] and [[Kapha dosha|kapha]])) when adhere to [[Amashaya|amashaya (stomach)]], the desired response of the medicine may not be obtained which is observed in clinical study. Due to this the 21 days duration of therapy did not produce total cure response. So, we can say that if in [[Vyadhi|disease]], treatment regimens opposite to [[Vyadhi|disease]] (vyadhi viparita ausadha) doesn’t produce good response, then it is to be inferred that here amashaya (stomach) is adhered with ama dosha. In this stage, as advised in Trividhakuksiyavimana adhyaya (2nd chapter of [[Preface- Charak Samhita New Edition|Charak Samhita]] [[Vimana Sthana|Vimana Sthana]]), depleting therapy (apatarpna) should be administered. If presence of [[Vyadhi|disease]] stage (vyadhi anubandha) remains, then the treatment regimens opposite to [[Vyadhi|disease]] (vyadhi viparita aushadha) is to be advised.<ref name="ref11">A critical study of Trividhakuksiyavimana w.s.r. to amotpatti and its management by Mihir vyas, Dept. of Basic principles, IPGT& RA, Jamnagar, 2005.</ref></span></li></ol><br />
<br />
== Contemporary views and research updates on ama == <br />
<br />
Ama is an important principle to understand the etiopathogenetic of all disorders and to decide the treatment modalities. [[Agni]] is the digestive and metabolic factor responsible for any transformation in body. Transformation of food material predominantly takes place at the level of gastrointestinal tract ([[grahani]]-seat of jatharagni) and at the level of tissues ([[dhatvagni]]-abodes of [[dhatu]]). Dysfunction of [[agni]] results into undigested or partly digested intermediator product called as ama. Ama act as toxic element and form the basis for many pathological conditions. It can be considered raw, uncooked, unripe, immature, undigested or incompletely oxidized / metabolized or similar to a poisonous substance that disrupts body physiology. Accumulation of metabolic waste ([[mala]]) may takes place at various levels in body physiology. The amalgamation of aggravated [[dosha]] with metabolic waste results in ama formation, which is considered the initial stage of disease formation. Origin of ama is mainly considered from gastrointestinal tract ([[amashaya]]). [[Agni]] functions at different levels; hence, ama can be formed at different levels at different body sites. Forms of [[agni]] - jatharagni, bhutagni and dhatvagni functions at different level hence any impairment at the corresponding level leads to ama formation.<br />
<br />
Digestion process starts from mouth where mechanical and chemical digestion of food takes place. Thinking, smelling and seeing food secrets saliva, helps in digestion. Component of saliva like water, mucus, electrolytes and enzymes has a unique function. Starch breakdown starts here due to the enzyme in saliva called salivary amylase. Mucus lubricates the food and helps in the formation of bolus in mouth. Small food particles are dissolved by saliva and it makes dry food moist enough to swallow comfortably. If person is not following dietary codes, eating hurriedly without proper mastication, disturbed mental health while taking food will affect this cephalic phase of digestion. It will lead to ama formation due to improper digestion process in mouth. Mastication of food is subjected to condition of teeth. Studies have attempted to find a correlation between tooth loss and nutrition. Deteriorated dental health affects mechanical digestion process and leads to nutritional deficiency.<ref>Najeeb S, Zafar MS, Khurshid Z, Zohaib S, Almas K. The role of nutrition in periodontal health: An Update. Nutrients. 2016 Aug 30;8(9):530. doi: 10.3390/nu8090530. PMID: 27589794; PMCID: PMC5037517. </ref> Another study observed that modifying the mastication rate alters the glycemic index of rice. Its glycemic index classification shows impact of digestion process on the final outcome of food.<ref>Ranawana, V., Leow, M. K.-S., & Henry, C. J. K. (2014). Mastication effects on the glycemic index: impact on variability and practical implications. European Journal of Clinical Nutrition, 68(1), 137–139. https://doi.org/10.1038/ejcn.2013.231</ref><br />
<br />
Health of a person is essentially dependents on healthy gut. Mucosal integrity is more important for proper absorption of nutrient from villi. The intestines also play an essential role in protecting the body from harmful bacteria and toxins. If mucosal integrity is hampered it results into leaky gut syndrome. It affects the lining of intestinal mucosa leading to bacteria and other toxins to pass into the bloodstream. It also leads to the imbalance of gut microbiome.<ref>Gerwyn Morris, Michael Berk, André F. Carvalho, Javier R. Caso, Yolanda Sanz and Michael Maes, “The Role of Microbiota and Intestinal Permeability in the Pathophysiology of Autoimmune and Neuroimmune Processes with an Emphasis on Inflammatory Bowel Disease Type 1 Diabetes and Chronic Fatigue Syndrome”, Current Pharmaceutical Design (2016) 22: 6058. https://doi.org/10.2174/1381612822666160914182822</ref> <br />
<br />
This gut leakage and dysbiosis leads to gut inflammation, also disrupt an immune homeostasis. It causes systemic immune activation, neurological disturbances and auto immune diseases. All these predisposing conditions cause ama formation which triggers many complex pathological conditions, act as route cause for many diseases.<ref>Sharma H. Leaky Gut Syndrome, Dysbiosis, Ama, Free Radicals, and Natural Antioxidants. AYU. 2009; 30 (2): 88-105.</ref><br />
<br />
=== Ama and free radical theory ===<br />
<p style='text-align:justify;'>In contemporary sciences, the concept of ama can be related with free radical oxidative damage and autoimmune disorders.<ref name="ref6">J.S. Tripathi, R. H. Singh. Possible Correlates of Free Radicals and Free Radical Mediated Disorders in [[Ayurveda|Ayurveda]] with Special Reference to Bhutagni Vyapara and Ama at Molecular Level. Ancient Science of Life. Vol. No. XIX (1&2) July, August, September, October 99. </ref> </p><br />
<br />
In recent years, the concept of free radical theory of oxidative damage in human [[Vyadhi|diseases]] is accepted widely. Free radicals consist of an atom or molecule which have an unpaired electron. The tendency of such atom to gain an electron from other substances makes it highly reactive species to have a high capacity to oxidize biological molecules such as lipids, nucleic acids, proteins, etc. During the [[Vyadhi|disease]] process, infections, toxins and trauma, these free radicals get released in [[Sharira|body]] and cause [[Vyadhi|diseases]]. Free radicals play a significant role in some of the [[Vyadhi|diseases]] like rheumatoid arthritis, inflammatory gut disorder like ulcerative colitis, [[Vyadhi|diseases]] of connective tissue, atherosclerosis, myocardial infarction, stroke, cancer, parkinsonism, Alzheimer’s, dementia, diabetes mellitus, etc. <br />
<br />
<br/>Ama refers to intermediate or by product of metabolism which have a tendency to block the microchannels of the [[Sharira|body]] (srotas avarodha). So ama is an important factor for the manifestation of local or systemic [[Vyadhi|diseases]]. Ama plays a key role in pathogenesis of all [[Vyadhi|diseases]]. [[Agni|Agni]] (digestive capacity) is not just pertaining to amashaya (stomach) or grahani only, but its present at every cellular level. Disturbance in [[Agni|agni]] can lead to formation of ama at cellular level also. This ama formation at cellular level can produce various disorders like rheumatoid arthritis etc. as mentioned above. Ama can be related with free radicals at cellular level. </p><br />
<br />
====Ama at cellular level====<br />
<br />
Formation of ama occurs at the level of tissues or cellular level due to impaired metabolism or due to free radical activity. Free radicals are highly reactive atom or molecule which is having one or more unpaired electrons. It always tries to have stability by giving its electron or by acquiring extra electron form adjacent molecules. After providing the electron adjacent molecule becomes unstable and acts as a free radical, a chain reaction sets in to damage many molecules. A higher concentration of free radicals causes damage to the cellular structure like DNA, protein, lipid, and other cell parts. It causes disturbance in homeostasis of body leading to disease condition.<ref>Sharma GN, Gupta G, Sharma P. A Comprehensive Review of Free Radicals, Antioxidants, and Their Relationship with Human Ailments. Crit Rev Eukaryot Gene Expr. 2018;28(2):139-154. doi:10.1615/CritRevEukaryotGeneExpr.2018022258</ref><br />
<br />
==== Metabolic waste functions as ama====<br />
<br />
Tissue nutrients after action of metabolism ([[dhatvagni]]) nourishes body tissues and part is formed as excretory product ([[mala]]). Accumulation of this metabolic waste beyond certain limits disrupts the [[dosha]] homeostasis, leads to formation of ama. Depending on the type of metabolic waste and predominance of [[dosha]] exhibits many diseases.<br />
<br />
Ama formation occurs due to the accumulation of toxic or intermediate product of metabolism in the body termed as [[mala]]. These intermediate products are formed due to defect in the metabolism of protein, carbohydrate or lipid. Excessive uric acid is formed due to improper metabolism of protein which is hazardous to body tissue and joint structure. Lactic acid, acetone and ketone bodies are formed due to improper metabolism of carbohydrate and fats. Lack of insulin activity defunct carbohydrate metabolism and leads to formation of intermediate products in the body. This intermediate products act as ama and leads to many disease conditions.<br />
<br />
=== Ama and auto-immune diseases ===<br />
<br />
<p style='text-align:justify;'>Auto-immune [[Vyadhi|diseases]] occur when immune system is attacked by anticipated response against antigen or toxins. These antigens or toxins trigger the inflammatory response. This concept of auto-immune disorders can be compared with the concept of ama.<ref name="ref7">Yadav, Parag. Medical Perspective on Ama as per Ayurveda and Modern Consideration: A Review. Journal of Drug Delivery and Therapeutics. (2020). 10. 205-207. 10.22270/ jddtv10i1-s.3861.</ref> The antigen/toxins can be compared with ama, that produce improper metabolites/toxins within the [[Sharira|body]]. This ama triggered inflammatory response in [[Sharira|body]] results in number of the [[Vyadhi|diseases]]. Ama at cellular level modulates the response of the [[Sharira|body]] leading to develop incompatible autoimmune response that damages tissues. Crohn’s [[Vyadhi|disease]], psoriasis, rheumatoid arthritis, ankylosing spondylitis, are auto immune [[Vyadhi|diseases]] caused by response against ama or antigen. The immune cells of the [[Sharira|body]] do not attack the [[Sharira|body]] cells suddenly, it happens because of lack of cellular communication as the cells being covered by ama or toxins. The ama is caused by weak digestive fire which affects the proper tissue production and [[Ojas|oja]] (immunity) formation. So, we can consider the poor digestion and weak immunity is the root cause for auto-immune disorders. Therefore, by adopting [[Ayurveda|ayurveda]] principles of treatment of ama, one can manage the auto-immune disorders. </p><br />
<br />
== Related chapters ==<br />
<br />
*[[Trividhakukshiya Vimana]]<br />
*[[Matrashiteeya Adhyaya]] <br />
*[[Rasa Vimana]]<br />
*[[Sharira Vichaya Sharira]]<br />
*[[Grahani Chikitsa]]<br />
*[[Ahara vidhi]]<br />
*[[Viruddha Ahara]]<br />
*[[Amavata]]<br />
*[[Rheumatic diseases]]<br />
*[[Obesity and Metabolic Syndrome]]<br />
*[[Langhana]] <br />
*[[Deepana]]<br />
*[[Pachana]]<br />
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<p style="text-align:justify;">Breast milk (stanya) is the nourishing fluid that is produced in the breasts (stana) forming the primary food for the infants. In Ayurveda, according to the branch ‘Kaumarabhritya’ includes the diseases in the neonates and infants. The diseases of newborn are caused by faulty nutrition, vitiated breast milk (dushta stanya or dosha) and presence of psychiatric conditions (graha dushti). (Su Sa. Sutra Sthana 1/8/5) There is emphasis on breast feeding explained through the concept of stanya vignyana. The knowledge or literature available on stanya is dispersed in various parts across different Samhita. This article deals with all the basic concepts related to stanya and breast milk in terms of pathology, physiology and therapeutics as mentioned in the Ayurveda Samhita and possible research perspectives in the field.</p><br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Stanya]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhojani M. K.<sup>1</sup>, Joglekar Aishwarya<sup>2</sup> <br />
<br />
|label3 = Reviewer<br />
|data3 = [[Gopal Basisht|Basisht G.]]<sup>3</sup>, <br />
<br />
|label4 = Editor<br />
|data4 = [[Yogesh Deole|Deole Y.S.]]<sup>4</sup><br />
<br />
|label5 = Affiliations<br />
|data5 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India <br/><sup>3</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>4</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label6 = Correspondence emails<br />
|data6 = [mailto:meera.samhita@aiia.gov.in meera.samhita@aiia.gov.in],<br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label7 = Publisher <br />
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
|label8 = Date of publication:<br />
|data8 =September 27, 2023<br />
<br />
|label9 = DOI<br />
|data9 = {{DoiWithLink}}<br />
}}<br />
<br />
== Etymology ==<br />
<p style="text-align:justify;"><i>“Stanodbhavam stanyam”</i>- the entity produced or secreted from breast (stana) is termed as ‘stanyam’. (Dalhana on Su. Sa. Nidana Sthana 10/18) Monniere Williams dictionary mentions it as that which is drawn from the breast i.e. breast milk or mothers milk.<ref name="ref1">MONIER-WILLIAMS, M. (1872). A Sanskṛit-English dictionary, Page No. 1142</ref> </p><br />
<br />
== Synonyms ==<br />
Naari ksheer, naari dugdha, stree dugdha, stree ksheera, ksheera, dugdha, manusha ksheera, manusha dudha, stanodbhava, yoshita stanya<br />
<br />
== Physiology of stanya according to ayurveda ==<br />
<p style="text-align:justify;">Stanya is regarded as upadhatu (the minor structural components that stabilize and sustain the body) and prasada bhaga (essence or formed from nutrient part) of rasa dhatu metabolism, produced in the breast/mammary glands in females. [Cha. Sa. Chikitsa Samhita 15/17, Bhoja Samhita] Bhoja mentions stanya as not having any movement or physiological functions in body (gativivarjita) as it does not participate in further metabolic activities in the body. Sushruta mentions stanya as a product of digested food (pakwahara). [Su. Sa. Nidana Sthana 10/18] Like shukra, its presence is felt across the body. [Su. Sa. Nidana Sthana 10/19] <br/>Kashyapa opines that stanya is produced from the rakta dhatu. [Kashyapa Samhita Rakta Gulma Adhyaya] This can be justified as the stanya is produced and expressed from the stana which consists of sira which are the upadhatu of rakta dhatu. <br/>The metabolism of rasa- rakta dhatu form the major canvas for the understanding the stanya physiology. Like menstruation (artava), stanya is observed for limited time during the course of life of a female i.e. post delivery period or lactation period. Sushruta states that it is expressed within 3 of 4 days of child birth and its secretion continues till the stanyapanayana or weaning occurs. [Su. Sa. Shareera Sthana 10/14] [A.H. Uttar Tantra 1/14] <br/>The development of breasts occurs after the menarche by physiologically accelerated growth of mammary glands during the pregnancy. [Su. Sa. Nidana Sthana 10/17] In the state of pregnancy, the rasa dhatu metabolism is directed towards stanya formation. [Cha. Sa. Shareer Sthana 6/23 ,Kashyap Samhita Sutrasthana 1] <br/>As per Vagbhat, the gross amount of breast milk (stanya) present in an individual is 2 anjali<ref name="ref2">Gadgil N, Kulkarni A. An observational study to quantify the measure of Anjali Pramana -A pilot study. 1 Neha Dattatraya Gadgil, and. 2019 Jul 27;</ref> (approximately 200ml with 1 anjali corresponding to 135ml according to a previous study). [A.H. Shareera Sthana 3/81] According to contemporary approach average breast milk production is about 500-700ml per day.<ref name="ref3">Kent, J. C., Gardner, H., & Geddes, D. T. (2016). Breastmilk Production in the First 4 Weeks after Birth of Term Infants. Nutrients, 8(12), 756. https://doi.org/10.3390/nu8120756</ref> It is defined to have pure white colour and becomes homologous with water when mixed. It possesses a characteristic sweet/ madhura smell when unvitiated. [Su. Sa. Shareera Sthana 8/14, Su. Sa. Nidana Sthana 10/25] Any deviation from the normal colour and consistency of stanya reflects underlying pathological condition. Sushruta has also explained the physiology of stanya. <br/>Following factors are responsible for the appearance of breast milk in the post-natal period which also facilitates the process of labour. [Su. Sa. Nidana Sthana 10/22]-<br />
* Apatya sparsha- Touching the child.<br />
* Apatya darshana- Sight of the new-born.<br />
* Apatya smarana- Thinking about the child.<br />
* Grahanat shareerasya¬- Holding the new-born close to the mother.<br />
Contemporary view also suggests that the hormonal and emotional factors play a key role in the breast milk physiology.<ref name="ref4">Shah R, Sabir S, Alhawaj AF. Physiology, Breast Milk. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2023 [cited 2023 May 12]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK539790/</ref> Thus in the conditions like decreased lactation (stanya-kshaya), counselling can prove to be more beneficial. <br/>The main function of stanya is providing the nourishment to child as explained through the jeevana karma (promoting vitality). [Su. Sa. Sutra Sthana 15/14] The entire sustainance of the child for the first six months to one year is dependent on the stanya, which also determines the health profile of the infant. Another karma of stanya is peenatvajanana i.e. providing proper structure and nourishment to the stana or breast tissue. [Su. Sa. Sutra Sthana 15/5] Kashyapa has also emphasized the same stating the breast milk as jeevana (vitalizer), pushtikara (nourishing), vriddhikara (growth promoting), balavardhana (strengthening), ojaskara (promotinig essence part of life) [Kashyap Samhita Ksheera Vigyana Adhyaya] <br/>Ayurveda mentions that the, expression of breast milk from the right breast at first is indicative of male progeny, while that from left breast is indicative of female progeny. [Su. Sa. Shareera Sthana 3/34, Cha. Sa. Shareera Sthana 2/24] </p><br />
<br />
== Anatomical aspects related to stanya ==<br />
<p style="text-align:justify;"><span style="color:red">Breas milk (stanya) is formed in the mammary glands (stanyavahi sira) in breasts (stana).</span> Stanyashaya (site of breast milk) is also termed as ‘ksheerashya’ or a part of 'strotas’ comprising of stanyavaha sira present exclusively in females. [Su. Sa. Shareera Sthana 5/10] Blood vessels in chest (vakshagata sira) representing the rakta dhatu are also present in the stana comprising of stanamoola sira, which are two in number. [Su. Sa. Shareera Sthana 5/37, Su. Sa. Shareera Sthana 7/22] It is the abode of two mansa- marma namely ‘Stana-Rohita’ and ‘Stana-Moola’ injury to which can lead to number of complications. [Su. Sa. Shareera Sthana 6/35] <br/>Structural part of stana mainly comprises of mansa dhatu and consists of about 10 peshi (muscles), which are absent in males and undergo physiological hypertrophy during youth. [Su. Sa. Shareera Sthana 5/39] Two dhamani are present in stana of female according to Sushruta. [Su. Sa. Shareera Sthana 9/5] Charak has described normal anatomical positioning, shape and size of stana. [Cha. Sa. Shareera Sthana 8/14] Normal characteristics of stana sampat are not too highly positioned (na-atiurdhwa), not too elongated (na-ati lamba), not much emaciated (anati krisha), not overly nourished (anati peenau), nipples of appropriate size (yukta pippalikau) and nipples not retracted and easy for suckling (sukha prapannau). The description of stana is identical to that given by the modern science. Nipples situated at upper side of breasts (urdhwastana) can lead to visual abnormalities in child. While nipples at elongated side of breasts (lambastana) leads to covering of face of child, which might lead to suffocation. [Su. Sa. Shareera Sthana 10/25, Cha. Sa. Shareera Sthana 8/33] Thus the prenatal and antenatal examination of breast is important to avoid such complications. </p><br />
<br />
== Characteristics and diagnostic aspects concerning Stanya ==<br />
<p style="text-align:justify;">The stanya dushti and its presentation in different neonates can be understood by the application of objective parameters like laboratory investigations and physico-chemical analysis along with the qualitative assessment. Sushruta has thus advised to examine the stanya by putting the drops of stanya in clear water. The appearance of shankha (conch) like white colour and homogeneity of mixture, absence of effervescence (phena), thread like appearance (tantumatva), does not float on the surface (no-utplavati), does not get precipitated) (na avasidati) is considered to be the features of shuddha stanya and keeps the child healthy (aarogya), gives proper growth and development (shareeropachaya) and improves strength (bala vriddhi) in child (kumara). [Su. Sa. Shareera Sthana 10/31] <br/>The different diagnostic parameters concerning the metabolism of stanya are explained in the figure underneath (Figure no. 1)<br />
[[File:Metabolism of stanya.jpg|center|Figure No. 1- Development of diagnostic parameters with respect to Stanya]]<br />
<center><b>Figure No. 1- Development of diagnostic parameters with respect to Stanya</b></center></p><br />
<br />
== Pharmacological properties of breast milk ==<br />
<ul style="text-align:justify;"><li>Rasa (taste): madhura (sweet) and slight astringent (kashaya)</li><br />
<li>Veerya (potency): sheeta (cold)</li><br />
<li>Guna (quality): light to digest (laghu)</li><br />
<li>Useful in nasya (nasal therapy), aschyotana (eye drops), as wholesome (pathya) and vitalizer (jeevana) [Su. Sa. Sutra Sthana 45/57]</li><br />
<li>It shall not be boiled [Su. Sa. Sutra Sthana 45/62]</li><br />
<li>Curd made out of breast milk possesses unctuous (snigdha), heavy to digest (guru), sweet(madhura) properties. It has balya (strengthening), santarpana (satiating), chakshushya (beneficial for eyes) and doshaghna properties. [Su. Sa. Sutra Sthana 45/73]</li><br />
<li>Ghrita (ghee) prepared out of stanya is easy to digest, chakshushya (beneficial for eyes) and anti-toxic (vishaghna) leading to enhancement of agni and nourishing to body. </li></ul><br />
It is used in the ocular therapies (prasadana putapaaka) for purpose of rejuvenation to eyes. [A.H. Sutra Sthana 24/16] It is also used as a medium for the proper attachment of jalauka(leech) during raktamokshana. [A.H. Sutra Sthana 26/41]<br />
<br />
== Pathological aspects related to stanya ==<br />
<p style="text-align:justify;">The vitiation of stanya leads to dosha vitiation in the child causing range of diseases. Dalhana mentions that the diseases occur due to consumption of vitiated stanya by the child. [Dalhana on Su. Sutra Sthana 1/7/5] The stana roga like stana-vidradhi (abscess), stana-granthi (cyst) predominantly occur after the development of stana or mammary glands according to the Sushrut Samhita. [Su. Sa. Sutra Sthana 10/17, 26, A.H. Chikitsa Sthana 13/28]. </p><br />
=== 1) Dosha vaishamya (disequilibrium of dosha) ===<br />
<p style="text-align:justify;">As mentioned earlier the pathology or the vitiation of normal physiology of stanya is the main reason behind the occurrence of diseases in the new-born. The basic dosha disequilibrium (vaishamya) can be understood as depletion (kshaya) and increase (vriddhi). It can be summarized in the table given below:</p><br />
{| class="wikitable"<br />
|+ Table No. 1 – Types of vaishamya, its features and understanding concerning stanya<br />
!Types of Vaishamya<br />
!Features<br />
!Practical understanding<br />
|-<br />
|'''Stanya kshaya (depletion state)'''<br />
<br />
'''(Su. Sa. Sutra Sthana 15/12)'''<br />
|<br />
* Stana mlanata: Breast appear underdeveloped or emaciated<br />
* Stanya alpata: decrease in quantity of breast milk<br />
* Stanya asambhava: Lack of production of breast milk<br />
|<br />
* This can be correlated with low milk supply or decrease in the quantity of milk.<ref name="ref5">Riddle SW, Nommsen-Rivers LA. Low milk supply and the pediatrician. Curr Opin Pediatr. 2017;29(2):249-256. doi:10.1097/MOP.0000000000000468</ref><br />
* In some cases, complete failure of milk production can occur as well.<br />
|-<br />
|'''Stanya vriddhi (increased state)'''<br />
<br />
'''(Su. Sa. Sutra Sthana 15/6)'''<br />
|<br />
* Stana apeenatwa: Overgrowth of stana.<br />
* Stanya muhurmuhu pravritti: Intermittent, continuous production of stanya<br />
* Toda: pricking pain at stana region<br />
|<br />
* This is correlated to galactorrhea<ref name="ref6">Haney AF. Galactorrhea. Curr Ther Endocrinol Metab. 1997;6:393-396.</ref><br />
* Breast hypertrophy or gigantomachia can be related with this condition.<ref name="ref7">Reisenbichler E, Hanley KZ. Developmental disorders and malformations of the breast. Semin Diagn Pathol. 2019;36(1):11-15. doi:10.1053/j.semdp.2018.11.007</ref><br />
* Symptoms of breast abscess or carcinoma.<ref name="ref8">Ajao OG, Ajao AO. Breast abscess. J Natl Med Assoc. 1979;71(12):1197-1198.</ref><br />
|}<br />
<p style="text-align:justify;">These conditions are often faced by the practitioners and primi mothers during day to day practice. The stanya kshaya or stanya nasha (reduction in amount of stanya- breast milk) is an important condition as it directly affects the growth and development of new born. Acharya Sushruta has provided the detailed explanation regarding the etio-pathology, clinical features and management of this condition. </p><br />
<ul style="text-align:justify;"><br />
<li style="font-weight:bold">Causes of stanya nasha or stanya kshaya (absence of breast milk or low milk supply): <span style="font-weight:normal"><br/>Krodha (anger), shoka (depression/sorrow), avatsalya (resentment) are mentioned as the most important causes of decreased stanya production as per Sushruta. Vagbhata mentions langhana (fasting) and ayasa (over exertion) in addition to above causes. [Su. Sa. Shareera Sthana 10/30, A.H. Uttar Tantra 1/17]</span></li><br />
<li style="font-weight:bold">Treatment of stanya kshaya: <span style="font-weight:normal"><br/>It includes the application of basic concepts pertaining to stanyajanana (facilitating the production of Stanya) and stanyashodhana (alleviation of dosha vitiation in stanya). The treatment can be summarized as given below: [Su. Sa. Shareer Sthana 10/30, Cha. Sa. Shareera Sthana 8/57, A.H. Uttara Tantra 1/18]</span></li><br />
<ol><li style="font-weight:bold">Saumanasya janana: <span style="font-weight:normal">Creating and maintaining healthy blissful state of mind</span></li><br />
<li style="font-weight:bold">Diet (aharaja) protocol: <span style="font-weight:normal">One suffering from depletion (stanya kshaya) should consume the dietary items like, yava (barley), godhuma (wheat), shali (rice), mansa rasa (meat soup), sura (wine). Alcoholic preparations like seedhu [Su. Sa. Sutra Sthana 45/175-176, Cha. Sa. Sutra Sthana 27/179, A.H. Sutra Sthana 5/67], sauveeraka (alcoholic preparation), peenyaka (sesame extract), lashuna (garlic, allium sativum), matsya (fish), ksheera prayoga (milk and dairy products), drava-amla- lavana pradhana ahaara (liquid diet predominantly salty and sour in taste), nishpava (flat beans) (A.H. Sutra Sthana 6/20). Sushruta also mentions masha (black gram), rajamasha (cow peas). (Su. Sa. Sutra Sthana 46/34-35) </span></li><br />
<li style="font-weight:bold">Medication/aushadha protocol: <span style="font-weight:normal">Use of herbs like kasheruka (Actinoscirpus grossus (L.f.) Goetgh.), shrungataka (Trapa bispinosa Roxb.), bisa (Nelumbo nucifera Gaertn), vidarikanda (Pueraria tuberosa), madhuka (Madhuca longifolia), shatavari (Asparagus racemosus), nalika (Pergularia daemia (Forssk.)), alabu (Chenopodium album), kaalashaaka (Corchorus capsularis). veerana (Vetiveria Zizanioides), ikshu (Saccharum officinarum), darbha (Desmostachya bipinnata Stapf.), kasha (Saccharum spontaneum) , gundra (Typha angustata) , moolaka (Raphanus sativus L.). [Cha. Sa. Shareera Sthana 8/56]</span></li></ol></ul><br />
<p style="text-align:justify;">As mentioned earlier, extensive knowledge and research is available on the lactogenic, galactagogic potential of herbs mentioned in Ayurveda. The dravya like shatavari (Asparagus racemosus), ashwagandha (Withania somnifera), vidari (Pueraria tuberosa), musali (Chlorophytum borivilianum), durva (Cynodon dactylon), haridra (Curcuma longa Linn), musta (Cyperus rotundus), padmaka (Prunus Cerasoides D), guduchi (Tinospora cordifolia). Similarly, other drugs constituting jeevaniya (A.H. Sutra Sthana 15/5), vidarigandhadi (A.H. Sutra Sthana 15/7), padmakadi gana (A.H. Sutra Sthana 15/41), mustadi gana (A. H. Sutra Sthana 15/42, Su. Sa. Sutra Sthana 54-55), vacha-haridradi gana (A. H. Sutra Sthana 15/35-36), vacha-haridradi (Su. Sa. Sutra Sthana 38/26-28), kakolyadi gana (Su. Sa. Sutra Sthana 38/35-36) have proven potent effect in enhancing the breast milk production.<ref name="ref9">Patil DPD, Bhalgat DMS. WJPR - Abstract. 1 [Internet]. [cited 2023 Jul 10]; Available from: https://wjpr.net/abstract_show/12611</ref><ref name="ref10">Gulshan. Padmakadi Gana - Group of Ayurvedic Herbs [Internet]. 2017 [cited 2023 Jul 10]. Available from: https://www.ayurmedinfo.com/2012/04/23/padmakadi-gana-group-of-ayurvedic-herbs/</ref><ref name="ref11">Apila Nath M.K, N.Sudhakar, Sarojini Byadagi, Binu.M.B. Haridradi Gana Kwatha in The Management of Stanya Kshaya w.s.r to Hypogalactia - A Clinical Study. International Journal of Ayurveda and Pharma Research. 2020;8(Suppl 1):19-24.</ref><ref name="ref12">Dipti, et al. Vidarigandhadi Gana of Sushruta Samhita: A Review of its Clinical Indications. Nat Ayurvedic Med 2020, 4(3): 000262. Ayurvedic Medicine. 2020;</ref><ref name="ref13">Kumar B. A REVIEW ON KAKOLYADI GANA OF SUSHRUTA SAMHITA. Indian Journal of Agricultureand Allied Sciences,Vol 4, Issue No.: 2 , page No 80-82</ref> <br/>Dalhana has also mentioned few treatment modalities like sura (fermented or alcoholic preparations), shali (rice), mansa (meat), goksheer (milk), sharkara (sugar), dadhi (curd), hridya diet in the treatment of stanya kshaya [Dalhana on Su. Sa. Sutra Sthana 15/29-31] <br/>The aparistruta stanya (improper or inadequate expression of breast milk, improper technique of breast feeding), the child can suffer from conditions like kasa (cough), shwasa (breathing difficulties), vami (vomitus) hence breast feeding should be avoided in such conditions. [Su. Sa. Shareera Sthana 10/29]</p><br />
<br />
=== 2) Treatment of stanya dushti as per Sushruta ===<br />
The rasa dominant in tikta, kashaya, katu and madhura rasa are indicated for this purpose. [Cha. Sa. Shareera Sthana 8/56]<br />
<ul style="list-style:none; text-align:justify;"><li style="font-weight:bold">Panchakarma: <span style="font-weight:normal">Therapeutic emesis (vamana) [A.H. Sutra Sthana 18/2], therapeutic purgation (virechana), therapeutic enema with decoction (asthapana) and unctuous enema (anuvasana). </span></li><br />
<li style="font-weight:bold">Aahara : <span style="font-weight:normal">Yava (barley), godhuma (wheat), shali (rice), mudga (green gram), harenu, kulattha (horse gram), sauveeraka (type of fermented preparation), maireya (type of fermented preparation) , medaka (type of fermented preparation) , lashuna (garlic) , karanja shaka (Pongamia pinnata)</span></li><br />
<li style="font-weight:bold">Herbs: <span style="font-weight:normal">Patha (Cissampelos pareira), mahaushadha (shunthi), suradaru (Cedrus deodara (Roxb)), musta, murva (Marsdenia tenacissima), guduchi, vatsaka (Holarrhena antidysentrica Linn. Wall.), kiratatikta (Swertia chirata), katurohini (Picorrhiza kurroa), sariva(Hemidesmus indicus) in kwatha form.</span></li></ul><br />
<br />
== Etiological factors of stanya dushti ==<br />
<p style="text-align:justify;">There is also explanation of different etiological factors pertaining to the stanya dushti in samhita which are described below [Cha. Sa. Chikitsa Sthana 30/232-236] (Table No. 2 Showing the involvement of dietary (aaharaja), lifestyle (viharaja) and psychological (manas hetu) in vitiation of stanya. </p><br />
{| class="wikitable"<br />
|+'''Table 2: Causes of vitiation of breast milk'''<br />
!'''Aaharaja hetu (dietary factors)'''<br />
!'''viharaja hetu'''<br />
<br />
'''(lifestyle related factors)'''<br />
!'''manas hetu'''<br />
<br />
'''(psychological factors)'''<br />
|-<br />
|Ajeerna bhojana (eating despite the food is undigested)<br />
|Jagarana (night awakenness)<br />
|Mana santapa (mental disturbance)<br />
|-<br />
|Asatmya ahara (eating unwholesome food)<br />
|Atichinta (over thinking)<br />
| rowspan="6" |Krodha (anger)<br />
|-<br />
|Vishama ashana (eating in inappropriate amount and time)<br />
|Vegavidharana (suppression of urges )<br />
|-<br />
|Viruddha ahara (eating incompatible food)<br />
|Vega udeerana (over expression fof urges)<br />
|-<br />
|Atibhojana (over-eating)<br />
|Diwaswapna (daytime sleeping)<br />
|-<br />
|Amla / ksharayukta/ lavanayukta bhojana (eating food i.e. sour, alkaline and spicy in nature)<br />
|Abhighata (injury or accident)<br />
|-<br />
|Guda (Jaggery) , krishara (gruel), dadhi (curd) , mandaka (preparation of curd), gramya- udaka- anupa mansa (meat of different animals)<br />
|<br />
|}<br />
<p style="text-align:justify;">Ashtang Hridaya has also mentioned viruddha ahara (incompatible diet), kshudha (excessive hunger) , vichetasa (abnormal lifestyle), dhatu dushti as cause of stanya dushti. (A.H. Uttar Tantra 1/19) <br/>Thus all the diet related, lifestyle related and psychological factors are involved in the pathogenesis of stanya dushti (vitiation of breast milk). These can be considered as risk factors for various disorders related to breast milk and breast feeding. <br />
<br />
== Understanding the clinical features of stanya dushti ==<br />
<p style="text-align:justify;">Dalhana has pondered over the vitiation of stanya due to various dosha where the stanya vitiated by pitta dosha can lead to pungent and bitter taste instead of sweet. It also leads to occurrence of pita (yellowish discolouration), neela (bluish discolouration), lohita raji (reddish discolouration) in stanya. (Dalhana on Su. Sa. Nidana Sthana 10/25) Atipandutva (excess whitishness) and ati-madhurya (excess sweet taste) is depictive of kapha dushta stanya as well. [Dalhana on Su. Sa. Nidana Sthana 10/25] <br/>Charak Samhita [Cha. Sa. Shareera Sthana 8/56] and Ashtang Hridaya (A.H. Uttar Tantra 2/2-5) also mentions the features of stanya dushti based on dosha prominence as below- </p><br />
{| class="wikitable"<br />
|+'''Table No. 3 Characteristics of dosha dushta stanya'''<br />
!'''Stanya dushti'''<br />
!'''Colour of stanya'''<br />
!'''Taste (rasa) of stanya'''<br />
!'''Nature of stanya'''<br />
!'''Effect of stanya'''<br />
|-<br />
|Vataja<br />
|Shyava-aruna varna (Reddish black in colour)<br />
|Kashaya Anurasa (slightly astringent)<br />
|<br />
* Vishada (clear)<br />
* Agandha (odourless)<br />
* Ruksha (devoid of unctousness)<br />
* Drava (excessive liquid in consistency)<br />
* Phenila (with bubbles or effervescence)<br />
|<br />
* Atriptikara (not nourishing or satiating)<br />
* Karshana (emaciating)<br />
* Vata vikarakara (causing Vata diseases)<br />
* Vibandhakrita (causing constipation) (A.H. Uttar Tantra 2/2)<br />
|-<br />
|Pittaja<br />
|<br />
* Krishna (blackish)<br />
* neela (bluish)<br />
* peeta (yellowish)<br />
* tamra (reddish)<br />
|<br />
Tikta (bitter), amla (sour), katu (pungent) taste (rasa)<br />
|<br />
* Kunapa gandha (foul smelling)<br />
* ushna (warm)<br />
|<br />
* Pitta vikara kara (causing pitta diseases)<br />
* Daha (causing burning sensation when ingested) (A. H. Uttar Tantra 2/3)<br />
* Charmadala (skin disease)(Ka. S Khila Sthana 15/8)<br />
* Amlapitta (Hyperacidity), (Ka.S Khila Sthana 15/8)<br />
* Vamana (Ka.S Khila Sthana 15/8)<br />
* Kasa (Cough)A . S .U 2/14<br />
* Shwasa (Dyspnea), A. S .U 2/14<br />
* Jwara (Fever) A. S.U 2/14<br />
|-<br />
|Kapha<br />
|Ati-Shukla (excessively white)<br />
|Ati-madhura (sweet),<br />
<br />
lavana (salty) anurasa<br />
|<br />
* Ghrita- taila- vasa gandhi (smelling like ghee, oils)<br />
* Picchila (with sticky consistency)<br />
* Tantumada (thread like consistency)<br />
* Jala Nimajjan (sedimenting in water) (A.H.Uttar Tantra 2/4)<br />
|<br />
* Shleshma vikara kara<br />
* Phakka (Breast milk induced marasmus) (K.S.Chi.17/4)<br />
* Visarpa (erysipelas),<br />
* Kotha (erythematous rash),<br />
* Kandu (itching),<br />
* Swasa (breathing abnormality) ,<br />
* Kasa (cough),<br />
* Shaitya (cold body),<br />
* Pratishyaya (coryza),<br />
* Kshiralasaka (A.S.U.2/16)<br />
|}<br />
<p style="text-align:justify;">Sushruta has stated that breast feeding is contraindicated in mother who is kshudhita (hungry), shokarta (depressed), shranta (exhausted), pradushta dhatu (having dosha and dhatu vitiation), garbhini (pregnant), atiksheena (excessively weak), atisthula (obese), vidagdha bhakta (one consuming spicy food), viruddha ahara (consuming incompatible diet). [Su. Sa. Shareera Sthana 10/31] <br/>Charak explains 8 types of abnormalities in breast milk (ksheera dosha) based on the dosha prominence. [Cha. Sa. Sutra Sthana 19/4/1] The dosha accumulate in mammary glands and ducts (ksheeravaha sira) leading to abnormalities in breast milk. [Cha. Sa. Chikits Sthana 30/236] <br/>The clinical features along with the treatment protocol of these stanya dosha can be summarized as below: [Cha. Sa. Chikitsa Sthana 30/232-235] Treatment of stanya dushti according to Ashtang Hridaya (A.H. Uttar Tantra 2/9-14) is also explained (Table No. 4 treatment of breast milk abnormalities as per Charaka Samhita and Ashtang Hridaya)- </p><br />
{| class="wikitable"<br />
|+'''Table No. 4- Treatment of breast milk abnormalities as per Charak Samhita and Ashtang Hridaya'''<br />
!'''Type of stanya dushti'''<br />
!'''Clinical features'''<br />
!'''Treatment as per Charak Samhita'''<br />
!'''Chikitsa of Stanya Dushti as per Ashtang Hridaya'''<br />
|-<br />
! colspan="4" |'''Vataja Stanya Dushti'''<br />
|-<br />
|'''Vairasya''' <br />
|<br />
* Karshya (emaciation) in child,<br />
* Swadate na- Stanya breast milk does not taste good, aversion towards breast milk<br />
* Kruchhrena Vardhate – The growth of child is delayed.<br />
|<br />
* Draksha (vitis vinifera), Madhuka (Madhuka indica), Sariva Siddha Ksheera (medicated milk).<br />
* Lepa of Panchakola over the Stana region of mother.<br />
| rowspan="3" |<br />
* Dashamoola kwatha – 3 times a day<br />
* Decoction of Chitraka (Plumbago zeylanica), Patha, Katuka, Kushtha, Deepyaka (Trachyspermum ammi)<br />
* Bharangi (Clerodendron Serratum), Devdaru, Saral, Vrishchikali, Pippali (Piper longum)<br />
* Ghritapana with Ghrita mentioned in Vaatavyadhi<br />
* Accha Surapana<br />
* Mridu Virechana<br />
* Basti<br />
* Swedana<br />
* Rasnadi Ghrita<br />
|-<br />
|'''Phena-Sanghata''' <br />
|Kricchra Pravartana (difficulty in expression of breast milk) , Kshamaswarata (dull voice) , Purisha-Mutra Graha (retention of faeces and urine) ,causes Vataja Shiroroga (headache), peenasa (sinusitis)<br />
|<br />
* Administration of decoction of Patha (Cissampelos pareira), Shunthi (Zingiber officinale), Murva<br />
* Lepa of Anjana (collyrium), Shunthi (dry ginger), Devadaru (cedrus deodara), Bilvamoola (aegle marmelos), Priyangu over the stana region.<br />
|-<br />
|'''Raukshya'''<br />
|Balahrasa (Weakness)<br />
|<br />
* Use of Siddha Ghrita or Ksheera prepared using Virechanopaga Dravya (herbs used for purpose of virechana)<br />
* Use of Jeevaniya Panchamoola Lepa.<br />
|-<br />
! colspan="4" |'''Pittaja Stanya Dushti'''<br />
|-<br />
|'''Vaivarnya''' <br />
|Discolouration of Stanya , Gatravaivarnaya (discolouration of body parts) , Swedana-Adhikya (excessive perspiration) , Trishna-Adhikya (excessive thirst)<br />
|<br />
* Use of Kalka infused with Yashtimadhu (Glycerrhiza glabra), Mrudwika, Payasya (Fritillaria roylei Hook.) etc.<br />
* Lepa of Draksha, Madhuka Kalka over the Stana region.<br />
| rowspan="2" |<br />
* Amrita (guduchi), Abhiru (shatavari), Patoli (Stereospermum colais (Dillwyn) Mabb.), Nimba (Azadirachta indica), Chandan (Santalum album), Sariva Kwath<br />
* Triphaladi Kwath<br />
* Sarivadi, Patoladi, Padmakadi Gana Dravya Siddha Kwath<br />
* Pittaghna Ghrita Paana<br />
* Virechana<br />
|-<br />
|'''Vaigandhya'''<br />
|Occurrence of Pandu and Kamala in the child.<br />
|<br />
* Use of Vishanika (Aristolochia bracteolata), Triphala (polyherbal medicine consisting of Haritaki, Bibhitka, Amalaki), Rajani (Turmeric/Haridra) Siddha Ksheera.<br />
* Lehana of Abhaya (Terminalia chebula) choorna along with Trikatu and Madhu.<br />
* Lepa of Sariva, Ushira etc. Dravya over the Stana region.<br />
|-<br />
! colspan="4" |'''Kaphaja Sthanya Dushti'''<br />
|-<br />
|'''Sneha''' <br />
|Chardana (vomitus), Kunthana (discomfort or pain), Lalastrava (excessive salivation), Strotas Rodha (obstruction of body channels), Nidra (sleepiness), Klama (lethargy).<br />
|<br />
* Consumption of decoction infused with Devdaru , Musta , Patha etc.<br />
| rowspan="2" |<br />
* Yashti- Saindhava / Pippali-Saindhava Siddha Ghrita<br />
* Madanphala Pushpa (Randia dumetorum) – Lepa over stana<br />
* Vamana<br />
* Mustadi, Tagaradi, Ativishadi Gana Siddha Kwatha Sevana<br />
|-<br />
|'''Paichillya''' <br />
|Lalastrava , Vaktra-Shotha (Inflammation in the buccal cavity)<br />
|<br />
* Consumption of decoction infused with Abhaya, Vacha (Acorus calamus), Musta, Shunthi, Patha.<br />
* Use of Takra-Arishta (Cha. Sa. Chikitsa Sthana 15)<br />
* Lepa of Vidari, Pueraria tuberosa (Roxb. ex Willd.) Bilwa (Aeges Marmelos), Madhuka etc. over Stana region.<br />
|-<br />
|'''Gaurava'''<br />
|Hridroga (Heart disorders)<br />
|<br />
* Consumption of Panchakola decoction.<br />
* Lepa of Bala (Sida cordifolia), Shunthi, Murva etc. Dravya over the Stana region.<br />
|<br />
|-<br />
! colspan="4" |'''Tridoshaja Stanya Dushti'''<br />
|-<br />
|'''Tridoshaja'''<br />
|<br />
|<br />
* Can be treated depending on the presence of any of the Stanya Dushti as above.<br />
|<br />
* Pathadi Kwath (consisting of Patha, Shunthi, Guduchi, Kiratatikta, Katuka, Deodar, Sariva, Moorva, Indrayava)<br />
* Murvadi Kwath (Moorva , Vyosha , Vara , Kola (Jijiphus Jujuba) , Jambu (Syzygium cumini) , Darvi (Beberis aristata) ,Sarshapa (Brassica juncea (Linn.)), Patha with Madhu<br />
|}<br />
<p style="text-align:justify;">It can be observed that the treatment protocol of each abnormality involves use of internal medicine with the external application of different drugs over the breast region of lactating mothers. </p><br />
== Diseases in neonates due to abnormal breast milk ==<br />
<ul><li>Sushruta mentions the consumption of heavy to digest food, inappropriate quantity and untimely food intake leads to abnormal breast milk. This causes diseases in neonate. [Su. Sa. Shareera Sthana 10/33]</li><br />
<li>Ashtang Sangraha explains the variety of diseases like jwara (fever), kasa (cough), chhardi (nausea, vomiting, gastric disturbance) commonly observed in the paediatric population. (A. S. Uttar Tantra 1/22) </li><br />
<li>Ksheeralasaka and Parigarbhika are two most common diseases observed in neonates. These conditions are explained by focusing on the growth and development of new-born. Ksheeralasaka (A.S. Uttar Tantra 2/20-22) is a condition involving the vitiation of all the three dosha resulting in symptoms like diarrhoea, malaise, fever, vomiting, nausea etc. in the child. This is comparable to the chronic indigestion and disturbed gastro-intestinal functioning, which is commonly observed in breast fed infants. </li><br />
<li>Parigarbhika is popularly understood as the failure to thrive or malnutrition related disorders. It has been explained as an important factor resulting from the abnormal breast milk. [A.S. Uttar Tantra 1/23]</li><br />
<li>Deepana treatment mentioned in this condition has significant practical application. Similarly, other conditions like kukunaka (opthalmia neonatarum) and ahiputana (napkin rash), [Su. Sa. Chikitsa Sthana 20/57] charmadala (skin disorders) (K. S. Khila Sthana 15/10), utfullika (H. S .3.54.9-13), visarpa (herpetic rash) (K.S Khila Sthana 14/10-15) also result from vitiated stanya leading to the occurrence of range of disorders in the paediatric population.</li><br />
<li>Aversion of the infant towards breast feeding (stanya dwesha) is considered a sign of graha dushti e.g. skanda, skandapasmara, andhaputana. [Su. Sa. Shareera Sthana 10/51, A.H. Uttar Tantra 3/5]. It is also observed in conditions like mukha roga (pathologies in buccal cavity), kantha roga (pathologies in throat), trishna (morbid thirst), udarashool (pain in abdomen). The abnormalities in breast milk should be managed by administrating the snehapana in the form of ghrita followed by vamana with water processed with neem (nimba-udaka). [Su. Sa. Chikitsa Sthana 17/42] Stanya pravritti (expression of breast milk) can also be pathologically observed in conditions like rakta gulma without the evidence of pregnancy. [Cha. Sa. Nidana Sthana 3/13, A.H. Sutra Sthana 11/51]</li></ul><br />
<br />
== Herbs used in treatment of abnormalities of breast milk ==<br />
<p style="text-align:justify;">Charaka Samhita dedicates two groups to summarize the treatment protocol of stanya related disorders. These include stanyashodhana (purifiers) and stanyajanana (galactogogues) gana. [Cha.Sa. Sutra Sthana 4/12] The former involves the study of drugs that help to pacify the stanya-dushti and later represents the drugs that help to increase the production and quantity of stanya. (Figure No. 2- Stanya shodhana and Stanyajanana Gana)</p><br />
[[File:Stanyashodhana and stanyajanana gana.jpg|center]]<br />
<center><b>Figure No. 2- Stanyashodhana and stanyajanana gana</b></center><br />
It can be observed that the dravya representing the stanyashodhana gana are of katu-tikta rasa pradhanya (dominance of pungent and bitter taste) and ushna veerya (having hot potency) while those in the stanyajanana gana (promoting breast milk production) possess madhura rasa and vipaka. The tikta rasa is explained to have stanya-shodhana (A. H. Sutra Sthana 10/14) and while the madhura rasa possesses stanyakrita (enhancing production of stanya) or stanya-prasadana (enhancing quality of stanya) properties. (A.H. Sutra Sthana 10/8) The excessive consumption of katu rasa on the other hand leads to Ssanya nasha or diminution in production of stanya (Cha. Sa. Sutra Sthana 26/43/5, Su. Sa. Sutra Sthana 42/9/1,4) <br/>Stanya also acts as a medium for the administration of medication i.e. Anupana for the child in ksheerapa state (exclusively breast feeding) and ksheerannada stage (intermittent breast feeding) (Su. Sa. Shareera Sthana 10/37). Ashtang Hridaya suggests the navaneet (butter) with stanya as anupana for 2 kaala (two times per day) during the first few days after birth of new-born (A.H. Uttar Tantra 1/14) <br/>Stanyajanana gana is also indicated as a part of rasayana kalpa (rejuvenating herbs). Hence proper rasayana can be advised for the purpose of stanya vriddhi (increased production of breast milk) (Cha. Sa. Chikitsa Sthana 1/3/3) <br/>There is explanation of dosha dependant treatment protocol with respect to the stanya especially the stanya dushti(vitiation of breast milk) in Charak Samhita. Charak has indicated ksheeravanti madhura dravya (sweet substances processed in milk)(Cha. Sa. Chikitsa Sthana 30/298) as a form of medicine in the children. There is indication of providing the treatment to mother in order to correct the breast milk vitiation. Thus the indicated medication can be delivered by mixing it with the mother’s milk to achieve better results. </p><br />
<br />
== Stanyapana vignyana (breast feeding techniques) and substitutes to breast feeding ==<br />
The substitutes for breast milk are described as below: [Su. Sa. Shareera Sthana 10/47, A.H. Uttar Tantra 1/20]<br />
<ol style="text-align:justify;"><li style="font-weight:bold">Chhaga paya (goats milk): <span style="font-weight:normal">It is considered to be best when breast milk is not available. [Cha. Sa. Sutra Sthana 25/42]</span></li><br />
<li style="font-weight:bold">Gavya paya (cow milk) : <span style="font-weight:normal">It is also mentioned to be one of the best substitute for breast milk [A.H. Sutra Sthana 5/22]</span></li><br />
Contemporary science states that raw and unpasteurised cows milk is difficult to digest and contain more protein content like casein as compared to human milk. The infant formula milk is however treated bovine milk making it a appropriate substitute for breast milk.<ref name="ref14">Martin, C. R., Ling, P. R., & Blackburn, G. L. (2016). Review of Infant Feeding: Key Features of Breast Milk and Infant Formula. Nutrients, 8(5), 279. https://doi.org/10.3390/nu8050279</ref> The goats milk based infant formula can also be administered as a substitute in case of cow milk allergy but can result in nutrient deficiency.<ref name="ref15">British Journal Of Midwifery [Internet]. [cited 2023 Jul 10]. British Journal Of Midwifery - Alternatives to breastfeeding: The use of goats’ milk in infant formula. Available from: https://www.britishjournalofmidwifery.com/content/clinical-practice/alternatives-to-breastfeeding-the-use-of-goats-milk-in-infant-formula/</ref> <br />
<li style="font-weight:bold">Laghu- panchamula siddha ksheera with sitopala or sthiradi varga siddha kshira with sitopala - <span style="font-weight:normal">Laghu Panchamula consists of roots of 5 herbs namely , Shalaparni (Desmodium gangeticum), Prishniparni (Uraria picta) , Brihati (Solanum indicum), Kantakari (Solanum virginianum) and Gokshura (Tribulus Terrestris). Research proves that these herbs have proven galactogogue activity<ref name="ref16">Ghildiyal, S., & Joshi, V. K. (2012). A critical review on two types of Laghupanchamula. Ayu, 33(3), 343–347. https://doi.org/10.4103/0974-8520.108820</ref> These can be used as substitutes for formula milk or breast feeding in the circumstances where breast feeding is not possible. The evidence based scientific preclinical study and clinical trials should be carried out to prove the effectiveness of the mentioned options. </span></li></ol><br />
<br />
== Contra-indications to breast feeding ==<br />
<p style="text-align:justify;">Breast feeding is contraindicated in the conditions like atikshudha (excessive hunger), shoka (depression), shranta (tiredness), in the illnesses like jwara, kshaya, sthoulya, in individuals consuming the vidagdha and viruddha ahara. [Su. Sa. Shareera Sthana 10/30] It is also not indicated in the child who is suffering from ajeerna . Here the digestive power (agni) also plays a vital role in determining the outcomes. Thus a study can be carried out to assess the effect of enlisted factors on the stanya and the child. These could be achieved through robust cohort, case control or cross-sectional observational studies. </p><br />
<br />
== Concept of dhatri or wet nurse ==<br />
<p style="text-align:justify;">Breast feeding is started as soon as lactation starts or at least within the 3 to 4 days of post-natal period. [Su. Sa. Shareera Sthana 10/14] Dhatri or wet nurse feeds the infant in case of the inability of breast feeding by the mother. The dhatri should be in the state of optimum health and conduct in order to provide best nutrition to the baby. This can be understood as the application of concept of formula feed or breast milk storage or obtaining the same from the milk banks to ensure the nutrition of child. According to Sushruta, the dhatri must be of sama varna (of same ethnicity), madhyama pramana (medium built), madhya vaya (middle aged), aroga (disease free), sheelavati (with good character), achapala (not impatient), alolupa (satisfied), akrisha (not too thin), asthula (not too fat), avyanga (not having any disability), avyasani (devoid of any addictions), prasanna ksheera (breast milk is not vitiated), vatsala (caring and loving), jeevatvatsa (whose infant is alive). [Su. Sa. Shareera Sthana 10/25, Cha. Sa. Shareera Sthana 8/52] Ashtang Hridaya advises two dhatri or nursing mothers. [A. H. Uttar Tantra 1/15-16] Sushruta mentions to commence the breast feeding from right breast first after proper mantroccharana (chanting of mantra). [Su. Sa. Shareera Sthana 10/25-27] <br/>Weaning is explained to be done between 6 months to 1 year of age mostly after the appearance of teeth in the infant. Annaprashana vidhi (introduction to food) is indicated at this stage for the introduction of complementary feeds. [Su. Sa. Shareera Sthana 10/35] Various dietary options in the form of modaka, lehana (lickables) are mentioned for the purpose of annaprashana. Here the sequential increase in food quantity (kramatyaga vidhi) and weaning should be followed. Ayurveda modalities can be followed to promote the process of complementary feeds and supplementary nutrition during the weaning period.</p><br />
<br />
== Research on use of stanya as a therapeutic agent in disorders of adult population ==<br />
<p style="text-align:justify;">Ayurveda has also explored the pharmacological activity?? of stanya in systemic conditions related to the adult population. Stanya has activities lik jeevana (vitalizer), brihana (nourishing), satmya (wholesome), snehana (unctuous) and leads to alleviation of vata- pitta dosha. [Cha. Sa. Sutra Sthana 27/224, A.H. Sutra Sthana 5/26] There is description regarding the use of stanya for the purpose of nasya (nasal instillation), tarpana, seka or aschyotana (eye drop instillation) in the diseases of eye. [Cha. Sa. Sutra Sthana 27/223] It is indicated in the management of raktapitta vyadhi, [Cha. Sa. Sutra Sthana 27/222] hikka [Cha. Sa. Chikitsa Sthana 17/131] for the purpose of nasal instillation and oral consumption; pittaja abhishyanda for purpose of anjana [Su. Sa. Uttar Tantra 10/9], in conditions like abhighata (injury to the organs). (A.H. Sutra Sthana 5/26) </p><br />
<br />
== Recent advances on the research data available on concept of stanya ==<br />
<p style="text-align:justify;">Researches on experimental studies exploring the galactagogic activities of various ayurveda herbs are observed. Few clinical trials measuring the galactogogue activity were also obtained. Findings of some of these articles can be summarized as below –</p><br />
=== Studies focusing on the physiological and pathological aspects considering the stanya ===<br />
<ol style="text-align:justify;"><li>In the article , “Noxious Alterations in Human Milk: An Ayurveda Perspective<ref name="ref17">Londhe D, Chinchalkar S, Chiluveri AC, Kumar S, Chiluveri SK. Noxious Alterations in Human Milk: An Ayurveda Perspective. J Hum Lact. 2022;38(2):332-338. doi:10.1177/08903344211032130</ref>” is related with the understanding of causes of vitiation of human milk, its effect on composition of human and to critically analyse the effect of consumption of vitiated milk on the infant.</li><br />
<li>Breast milk as an etiological factor in infantile disorders – An observational study<ref name="ref18">Meti R, Ankad G. Breast milk as an etiological factor in infantile disorders - An observational study. J Ayurveda Integr Med. 2021;12(4):700-704. doi:10.1016/j.jaim.2021.06.011</ref> The breastmilk from 100 mothers with infants in age group of 1-6 months was collected and subjected to organoleptic and laboratory tests to identify the type of stanya sushti.</li><br />
<li>In the article, ‘Understanding the Concept of Stanya and its Need in Context to Breastfeeding’<ref name="ref19">Tanwar K, Tanwar A.K “Understanding The Concept of Stanya And Its Need In Context To Breastfeeding IRJAY.[online]2022;5(2);179-183.Available from: https://irjay.comDOI: https://doi.org/10.47223/IRJAY.2022.523</ref>, the authors have underlined the importance of breast feeding in context to concept of Stanya in Ayurveda.</li><br />
<li>The article, The Concept Of Stanya Apanayana (Weaning)<ref name="ref20">Konapalli J, Krishnaiah N. The Concept Of Stanya Apanayana (Weaning). Int J Ayu Pharm Res [Internet]. 2018Dec.9 [cited 2023May12];6(10). Available from: http://ijaprs.com/index.php/ijapr/article/view/1075</ref> focuses on the concept of Stanya apanayana i.e. weaning according to the classical texts in detail. </li><br />
<li>The observational study entitled, Biochemical Analysis Of Stanya & Its Correlation With Rasa-Sarata<ref name="ref21">Rai S, Versha P, Sawhney S. Biochemical Analysis Of Stanya & Its Correlation With Rasa-Sarata, WJPR, Volume 10, Issue 7, Page No. 814-823</ref>, the lipid profile along with the Rasa Saarata of lactating mothers was assessed in the present study showing strong positive correlation between the Stanya and Rasa Saarata.</li><br />
<li>The article An ayurvedic perspective of hypoprolactenemia: Stanyakshaya<ref name="ref22">Meher S, Jayasingh BK. AN AYURVEDIC PERSPECTIVE OF HYPOPROLACTENEMIA: STANYAKSHAYA, WJPR, Volume 11, Issue 9, Page No. 492-500.</ref> explores the concept of Stanya Kshaya in Ayurveda in perspective of hypoprolactenemia. </li><br />
<li>The study, Stanyajanan drugs in Bhavprakasha Nighantu - a review Article<ref name="ref23">Uike CS, Landge ST. Stanyajanan drugs in Bhavprakasha Nighantu-A Review., WJPR, VOLUME 8, ISSUE 10, 408-412</ref> the understanding of stanya physiology in light of contemporary medical science is explained in detail in the article.</li><br />
<li>The author has compared the condition of ksheeralasaka with cow milk allergy and implications it can pose upon the health and wellbeing of child in the article entitled, Ksheeralasaka Vis-À-Vis Cow’s Milk Allergy: A Critical Review<ref name="ref24">Antony C. Ksheeralasaka Vis-À-Vis Cow’s Milk Allergy: A Critical Review. Int J Ayu Pharm Res [Internet]. 2018Jul.28 [cited 2023May12];6(6). Available from: http://www.ijaprs.com/index.php/ijapr/article/view/984</ref></li><br />
<li>The article, A scientific understanding of mammary gland and physiology of lactation in Ayurveda<ref name="ref25">Verma V, Agrawal S, Gehlot S. A scientific understanding of Mammary gland and physiology of lactation in Ayurveda. 2020 Jun 24;10:1–4.</ref> the physiology of lactation is widely explained. </li><br />
<li>In the article , Explication on tissue nutrition in prenatal and postnatal life: An Ayurveda perspective<ref name="ref26">Agrawal S, Verma V, Gehlot S. Explication on tissue nutrition in prenatal and postnatal life: An Ayurveda perspective. Journal of Ayurveda and Integrative Medicine [Internet]. 2021 Jan 1 [cited 2023 May 12];12(1):198–205. Available from: https://www.sciencedirect.com/science/article/pii/S097594761830682X</ref> the authors have beautifully elaborated the nutrition related metabolism mentioned during the intrauterine and postnatal life of infant. </li><br />
<li>In the article, Concept of Dhatri (wet nurse) in perspective of Ayurveda w.r.t. Babylonian Code of Hammurabi<ref name="ref27">Kiran Tawalare, Sumedh Meshram, Pankaj Jogi, Maneesha Kothekar, Pooja Chandak. Concept of Dhatri (wet nurse) in perspective of Ayurveda w.r.t. Babylonian Code of Hammurabi. J Ayurveda Integr Med Sci 2021;1:125-129</ref> the historical aspects regarding the tradition of wet nurse and ethical considerations are discussed. The study states that the concepts of wet nurse is as old as the proofs Babylon code.</li><br />
<li>In the article, Breastfeeding assessment protocol: An integrated approach<ref name="ref28">Thomas P, Jayavarma MK. Breastfeeding assessment protocol: an integrated approach, J Res Educ Indian Med, July - Dec., 2014: XX (3-4):153-163</ref> the authors have extensively described the breast feeding protocol and assessment to ensure the health of newborn and lactating mothers. This can also be used as reference for further studies.</li><br />
<li>In the study, An Ayurvedic Review on Phakka Roga w.s.r. To Rickets in children<ref name="ref29">Shelke DSB, Chavan DDB. An Ayurvedic Review On Phakka Roga W.S.R. To Rickets In Children. World Journal of Pharmaceutical Research, Vol 11, Issue 7, 2022 , Page No. 994- 1000</ref> the detail analysis of Phakka Roga as a consequence of Stanya Dushti leading to nutritional deficiency like rickets is done in the present article.</li></ol><br />
<br />
== Herbal drugs for nourishment of stanya ==<br />
<ol style="text-align:justify;"><li>Many herbal galactogogues have like Shatavari (Wild Asparagus) and Ashwagandha (Withanina) are extensively studied in contemporary sciences as well. Various systematic reviews are done to generate bulk data regarding the same.<ref name="ref30">Mortel M, Mehta SD. Systematic Review of the Efficacy of Herbal Galactogogues. Journal of Human Lactation. 2013;29(2):154-162. doi:10.1177/0890334413477243</ref><ref name="ref31">Bazzano AN, Hofer R, Thibeau S, Gillispie V, Jacobs M, Theall KP. A Review of Herbal and Pharmaceutical Galactagogues for Breast-Feeding. Ochsner J. 2016;16(4):511-524.</ref></li><br />
<li>Similarly extensive studies have been done on the evaluation of the galactogue potential of single herb like Musta (Cyperus rotundus)etc. Preclinical study entitled as “The Evaluation of a lactogenic activity of an aqueous extract of Cyperus rotundus Linn”<ref name="ref32">Badgujar SB, Bandivdekar AH. Evaluation of a lactogenic activity of an aqueous extract of Cyperus rotundus Linn. J Ethnopharmacol. 2015;163:39-42. doi:10.1016/j.jep.2015.01.019</ref> revealed that the the aqueous extract of Cyperus rotundus can stimulate milk production in the female rats. </li><br />
<li>The article, The Potential of Medicinal Plants as Galactagogue in Indonesia: A Review from Medical Perspective the ethnobotanical review galactagogue effect and breast milk promoting effect of different herbs native to Indonesia is elaborated.<ref name="ref33">Khairani A. F, Adzdzikri T. M, Menggala S. T, Bashari M. H, Rohmawaty E, Achadiyani A, Kania N. The Potential of Medicinal Plants as Galactagogue in Indonesia: A Review from Medical Perspective. Biomed Pharmacol J 2021;14(3).</ref></li><br />
<li>The study “ Botanical galactogogues: nutritional values and therapeutic potentials” focuses on the nutritional and therapeutic effect of selective herbal plants from the family like Verbenaceae, Bignoniaceae, Sapindaceae, Amaranthaceae, Asclepiadaceae, Bombacaceae, Sapindaceae, and Asteraceae.<ref name="ref34">Gbadamosi I, Okolosi O. Botanical galactogogues: nutritional values and therapeutic potentials. Journal of Applied Biosciences [Internet]. 2013 Feb 19 [cited 2023 Jul 12];61:4460–9. Available from: https://www.ajol.info/index.php/jab/article/view/85594</ref></li></ol><br />
<br />
== Clinical Studies considering the aspects of stanya ==<br />
<ol style="text-align:justify;"><li>The article “Clinical Study on Plant Galactagogue Worldwide in Promoting Women’s Lactation: a Scoping Review<ref name="ref35">Kwan SH, Abdul-Rahman PS. Clinical Study on Plant Galactagogue Worldwide in Promoting Women's Lactation: a Scoping Review. Plant Foods Hum Nutr. 2021;76(3):257-269. doi:10.1007/s11130-021-00901-y</ref>”, is a systematic review on the different herbs analysed for their clinical galactagogic activity.</li><br />
<li>The article, A Double-Blind Randomized Clinical Trial for Evaluation of Galactogogue Activity of Asparagus racemosus Willd.<ref name="ref36">Gupta M, Shaw B. A Double-Blind Randomized Clinical Trial for Evaluation of Galactogogue Activity of Asparagus racemosus Willd. Iran J Pharm Res. 2011;10(1):167-172.</ref> is a randomized double-blind clinical trial evaluates galactogogue effect of Shatavari in 60 lactating mothers by evaluating their prolactin hormone level during the study.</li><br />
<li>The article, Stanyakshya (insufficient lactation) and its management by an Ayurveda formulation: A case report<ref name="ref37">Sharma U, Sharma S. Stanyakshya (insufficient lactation) and its management by an Ayurveda formulation: A case report. J Indian Sys Medicine 2022;10:192-5</ref> mentions the positive effect Kwath prepared with Shatapushpa, Dhanyaka, Jeeraka, Methi used traditionally in Rajasthan which was administered in women with insufficient lactation. This intervention showed encouraging results. </li><br />
<li>In the research study, To Evaluate the efficacy of Aahara –Vihara on Stanya Kshaya in Healthy Female Volunteers of different Deha Prakriti<ref name="ref38">Kiran Tanwar, Uma Shankar Sharma, Ankur Kumar Tanwar. To Evaluate the efficacy of Aahara –Vihara on Stanya Kshaya in Healthy Female Volunteers of different Deha Prakriti. J Ayurveda Integr Med Sci [Internet]. 2016Jun.30 [cited 2023May12];1(01):1-. Available from: https://jaims.in/jaims/article/view/1</ref> the effect of dietary and lifestyle intervention on Stanya Kshaya is explored. The study included the dietary interventions in women of Stanya Kshaya. Most of the women were of Vata-Kapha Prakriti and dietary interventions showed benefit in their condition.</li><br />
<li>The efficacy of different Gana mentioned in the management of Stanya Kshaya is also assessed clinically. For instance, the article, Haridradi Gana Kwatha in the Management of Stanya Kshaya w.s.r To Hypogalactia - A Clinical Study<ref name="ref39">Apila Nath M.K, N. Sudhakar, Sarojini Byadagi, Binu.M.B. Haridradi Gana Kwatha in The Management of Stanya Kshaya w.s.r to Hypogalactia -A Clinical Study. International Journal of Ayurveda and Pharma Research. 2020;8(Suppl 1):19-24.</ref> depicted that the Haridradi Gana kwatha has promising results in the management of all the parameters of Stanya Kshaya. </li><br />
<li>The study entitled. A Comparative study of Madhuk Churna with Vidarikanda Churna in the management of Stanyakshaya<ref name="ref40">Dr. Pravin A. Patil, Dr. Anjali N. Lade, & Dr. Chetna J. Kulkarni. (2019). A Comparative study of Madhuk Churna with Vidarikanda Churna in the management of Stanyakshaya. Journal of Ayurveda and Integrated Medical Sciences, 4(02), 11-13. https://doi.org/10.21760/jaims.v4i02.587</ref> showed encouraging results in management of Stanya Kshaya. The authors have compiled the different Stanyajanana herbs in Bhavaprakash Nighantu</li><br />
<li>The article, Role of Stanyashchotan (topical application of Breast milk) in Opthalmia Neonatorum - a case study<ref name="ref41">Kale DY, Choure S. Role of stanyashchotan (topical application of breast milk) in Opthalmia Neonatorum - a case study. World Journal of Pharmaceutical Research, Volume 9, Issue 7, Page No. 2758-2763</ref> discusses the pharmacological effect of topical application of Stanya in condition of Opthalmia Neonatarum leading to significant relief in symptoms.</li></ol><br />
<br />
== Contemporary approach ==<br />
=== Physiology of Lactation- ===<br />
<p style="text-align:justify;">The initial growth of mammary glands starts with thelarche at puberty while the duct system and glandular tissue develops for the production of milk just before gestation under the influence of hormones estrogen and progesterone. Prolactin is necessary for milk secretion and proliferarion of epithelial cells of mammary alveoli. Thus the physiological aspects related to initiation of milk secretion (lactogenesis) and maintenance of milk secretion (galactopoiesis) is dependant on hormones via hypothalamo-pituitary axis. Milk ejection is dependant on suckling by the infant and is a neuro-endocrine reflex initiated via the oxytocin.<ref name="ref42">Sembulingham K , Sembulingham P, Essentials of Medical Physiology,Mammary glands and Lactation, Seventh Edition , Jaypee Health Sciences Publisher, New Delhi , Page No. 530-533</ref></p><br />
<br />
=== Composition of Breast Milk ===<br />
<p style="text-align:justify;">Human milk forms the primary source of nutrition for infants. It contains about 88.5% of water and 11.5% of solids. The breast milk secreted before parturition and in initial post natal period is termed as colostrum at rate of 40ml a day. It also contains lactose, lactalabumin, iron, Vitamin A and D and minerals. It also contains several antibodies (Immunoglobulins- IgA), phagocytes, macrophages important for the protection of infants from microbial attack.<ref name="ref43">Hall J , Hall M , Guyton and Hall Textbook of Medical Physiology, 3rd South Asian Edition , published by Elsevier publishers , Page No. 726-727.</ref> The colostrum contains low fat content but more protein. During the 2<sup>nd</sup> and 3<sup>rd</sup> weeks after birth there is change in composition of breast milk where it becomes rich in fats and sugars and its calorific value also increases. This is termed as transitional milk. By the time baby is 3 weeks old, the milk attains mature composition making it high in fats, sugars, essential amino acids, is iso-osmotic with plasma with high calorific value.<ref name="ref44">Pocock G , Richards C , Richards D , Oxfords Human Physiology , Fifth edition , Oxford University Press, United Kingdom, Page No. 813.</ref> The composition of human breast milk can be expressed in table as given below (Table No. 4)-</p><br />
{| class="wikitable"<br />
|+'''Table No. 4 Composition of breast milk'''<br />
! colspan="3" |'''Breast milk content'''<br />
!'''Colostrum'''<br />
!'''Transitional milk'''<br />
!'''Mature Milk'''<br />
|-<br />
| colspan="3" |Total Fats (g/L)<br />
|style="text-align:center;" | 30<br />
|style="text-align:center;" | 35<br />
|style="text-align:center;" | 45<br />
|-<br />
|Total Protein (g/L)<br />
| style="text-align:center;" colspan="2" |23<br />
|style="text-align:center;" | 16<br />
| style="text-align:center;" colspan="2" |11<br />
|-<br />
|Lactose (g/L)<br />
| style="text-align:center;" colspan="2" |57<br />
|style="text-align:center;" | 64<br />
| style="text-align:center;" colspan="2" |71<br />
|-<br />
|Total Solids (g/L)<br />
|style="text-align:center;" colspan="2" |128<br />
|style="text-align:center;" | 133<br />
| style="text-align:center;" colspan="2" |130<br />
|-<br />
|Calorific value (MJ/L)<br />
|style="text-align:center;" | 2.81<br />
|style="text-align:center;" | 3.08<br />
| style="text-align:center;" colspan="3" |3.13<br />
|}<br />
<br />
=== Contradictions to breast milk feeding<ref name="ref45">Golwalla A, Golwalla S, Golwalla’s Medicine for Students, Twenty Fifth edition , reprinted 2018, Jaypee Brothers Medical Publishers , Page No. 795 to 797. </ref>- ===<br />
<ol type="a" style="text-align:justify;"><li style="font-weight:bold">Temporary – <span style="font-weight:normal">Fissuring or crackling of nipples, mastitis, acute illness of mother</span></li><br />
<li style="font-weight:bold">Permanent- <span style="font-weight:normal">Galactosaemia, poor nutrition, debility, postpartum psychosis, breast abscess, HIV or Hepatitis B infected mothers (chance of infection transmission upto 25%)</span></li></ol><br />
<br />
== Treatment of low breast milk output ==<br />
<p style="text-align:justify;">In case of low breast milk output , the drugs like Chlorpromazine or Metoclopramide are prescribed along with dietary and psychological advice for the mother. In case of sick or preterm infants the breast milk is expressed manualy or pump and fed by cup, spoon or tube. It can be preserved at room temperature for 6 hours and in refrigerator for 24 hours at 4-8 degree Celsius without contamination. <br/>The artificial feeding can involve use of whole fresh milk (buffalo, cow), skimmed milk, toned milk, powdered milk (whole milk powder/skim milk powder/humanised milk powder), modified milk powder (animal fat is substituted with vegetable fats, fortified with iron and vitamins), soyabean milk. <br/The nutritional comparison of milks can be explained as followed<ref name="ref45"/>(Table No.5)></p><br />
{| class="wikitable"<br />
|+'''Table No. 5 Nutritional comparison of milk''' <br />
!'''Milk (per 100ml)'''<br />
!'''Human'''<br />
!'''Cow'''<br />
!'''Buffalo'''<br />
!'''Double toned'''<br />
!'''Toned'''<br />
<br />
'''(Buffalo)'''<br />
|-<br />
|Protein<br />
|style="text-align:center;" |1.2<br />
|style="text-align:center;" |3.5<br />
|style="text-align:center;" |4<br />
|style="text-align:center;" |3<br />
|style="text-align:center;" |3<br />
|-<br />
|Fat<br />
|style="text-align:center;" |4<br />
|style="text-align:center;" |4<br />
|style="text-align:center;" |7<br />
|style="text-align:center;" |1.5<br />
|style="text-align:center;" |3.5<br />
|-<br />
|Carbohydrate<br />
<br />
(Lactose)<br />
|style="text-align:center;" |7<br />
|style="text-align:center;" |4<br />
|style="text-align:center;" |4<br />
|style="text-align:center;" |4<br />
|style="text-align:center;" |4<br />
|-<br />
|Calories<br />
|style="text-align:center;" |67<br />
|style="text-align:center;" |67<br />
|style="text-align:center;" |103<br />
|style="text-align:center;" |40<br />
|style="text-align:center;" |67<br />
|}<br />
<p style="text-align:justify;">Milk banks have now emerged as important source for the storage and dispensing of the donor breast milk to the infants who may stay devoid of mothers milk due to variable reasons. These are being established across the globe to meet the long term demand.<ref name="ref46">Kim, J., & Unger, S. (2010). Human milk banking. Paediatrics & child health, 15(9), 595–602.</ref> Extensive research is being carried out to promote the breast feeding and establishment of milk banks also supported by the organisations like UNICEF and WHO.<ref name="ref47">Research on supporting breastfeeding - Baby Friendly Initiative [Internet]. [cited 2023 Jul 12]. Available from: https://www.unicef.org.uk/babyfriendly/news-and-research/baby-friendly-research/research-supporting-breastfeeding/supporting-breastfeeding-research/</ref> </p><br />
<br />
== Weaning ==<br />
<p style="text-align:justify;">The breast milk is sole and sufficient source of nutrients from birth to about 6 months. Complimentary feeds are offered after 4-6 months of age. The solid food is introduced gradually to the infant after this period. Green banana , mashed vegetable, dal is initially introduced while eggs and meat is given after 9 months.</p> <br />
<br />
== Related Adhyaya ==<br />
<div style="column-count:2"><br />
* Yonivyapat Chikitsa Adhyaya [Cha. Sa. Chikitsa Sthana 30]<br />
* Grahani Dosha Chikitsa Adhyaya [Cha. Sa. Chikitsa Sthana 15]<br />
* Shareera Sankhya Shareera Adhyaya [Cha. Sa, Shareera Sthana 7]<br />
* Jaatisutriya Shareera Adhyaya [Cha. Sa, Shareera Sthana 8] <br />
* Doshadhatumalavriddhikshaya Vignyaniya Adhyaya [Su. Sa. Sutra Sthana 15]<br />
* Balopacharniya Adhyaya [A.H. Uttar Tantra 1]<br />
* Balamaya Pratishedha Adhyaya [A.H. Uttar Tantra 2]<br />
* Balagraha Pratishedha Adhyaya, [A.H. Uttar Tantra 3]<br />
* Lehanadhyaya [Kashyap Samhita]<br />
* Ksheerotpatti Adhyaya [Kashyap Samhita]<br />
* Ksheerguna Vishesha Adhyaya [Kashyap Samhita]<br />
</div><br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Immunization&diff=44750Immunization2024-02-24T10:14:46Z<p>Agnivesha: </p>
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|title=Concept and practices of immunization and vaccination in Ayurveda <br />
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|description=Concept of immunization in Ayurveda & contemporary systems <br />
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<p style="text-align:justify;">Vaccination or developing immunity has gained significant attention during SARS-COVID-19 pandemic. Vaccines are developed to target a specific antigen and prevent a specific disease. This can be included in offense strategy or disease-centric strategy of healthcare systems. [[Ayurveda]] emphasizes on building a strong defense system, that can fight with any type of antigen. This shows the patient-centric ([[purusha]]) views of healthcare in the ancient system of medicine originated in India. The article describes a comprehensive understanding of concepts of immunization in contemporary systems and ancient practices of strengthening immunity.<br />
</p><br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = [[Sharira]] / Immunization and vaccination in Ayurveda <br />
<br />
|label2 = Authors<br />
|data2 = Karthik K.P.<sup>1</sup>, [[Yogesh Deole|Deole Y.S.]]<sup>2</sup><br />
<br />
|label3 = Reviewers <br />
|data3 = Rekhi Rachna <sup>3</sup>, [[Gopal Basisht|Basisht G.]]<sup>4</sup><br />
<br />
|label4 = Editor<br />
|data4 = [[Gopal Basisht|Basisht G.]]<sup>4</sup><br />
<br />
|label5 = Affiliations<br />
|data5 = <sup>1</sup> Department of Kaumarabhritya, A.I.I.A. , New Delhi, India<br />
<br />
<sup>2</sup> Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, Anand, India<br />
<br />
<sup>3</sup>Pediatrician, Daly City, CA, U.S.A.<br />
<br />
<sup>4</sup>Rheumatologist, Orlando, Florida, U.S.A.<br />
<br />
|label6 = Correspondence email<br />
|data6 = kpkarthik131@gmail.com, carakasamhita@gmail.com<br />
<br />
|label7 = Publisher <br />
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
|label8 = Date of first publication:<br />
|data8 = January05, 2022<br />
<br />
|label9 = DOI<br />
|data9 = 10.47468/CSNE.2022.e01.s09.078<br />
}}<br />
<br />
<div style='text-align:justify;'><br />
<br />
==Immunity, immunization, and vaccination: current understanding==<br />
<br />
Immunity is the ability of the body to resist pathogens, the failure of which results in diseases. It is basically of two types: innate and acquired. The inborn ability of the body to resist pathogens is called ‘innate immunity’. It is the initial and generalized defense mechanism, hence also known as non-specific immunity. The specific resistance developed by the body in the course of life against specific pathogens is called acquired or specific immunity. <br />
<br />
Immunization is the process of preparing the body to fight against pathogens or disease. Two types of immunization exist: passive and active. Passive immunization involves supplementing the body of a non-immune person with antibodies. These antibodies are taken from an immune person. Hence, these do not challenge the immune system of the recipient. On the contrary, active immunization is the process wherein a disease or disease-like condition occurs or is induced in the body. It demands the body itself to produce antibodies.<br />
<br />
Passive immunization is of two types: Natural and artificial. Natural passive immunization is acquired from the mother before and after birth. Before birth, maternal antibodies are transferred to the fetus via the placenta (IgG, placental antibody). After birth, antibodies (especially IgA) from the mother are transferred via breastmilk.<br />
<br />
In artificial passive immunization, serum containing antibodies for a particular disease is introduced into the body of the non-immune individual. They are usually taken from an immune human or an artificially immunized animal. Artificial passive immunization is mainly used in situations where immediate protection against disease is required, as an acute infection. It is also used as a prophylactic measure to prevent disease. Usually, the immunity provided by passive immunization lasts for a shorter duration.<br />
<br />
Active immunization is divided into natural and artificial subtypes. Natural active immunization occurs when an individual encounters the pathogen resulting in a clinical or subclinical infection. In clinical infection, the antigen-antibody reaction leads to evident signs and symptoms. Whereas in subclinical infection, the B-lymphocyte activation leads to minimal signs and symptoms.<br />
<br />
The artificial form of active immunization involves injecting dead or live-but-attenuated pathogens into the non-immune individual and making the immune system produce the antibodies. When the pathogens are injected, it is called a vaccine. When the toxic material secreted by the pathogen, weakened by preserving its immunogenicity is injected, it is called a toxoid. The duration of protection that an active immunization varies from disease to disease.<br />
<br />
==Concept of immunity in [[Ayurveda]]==<br />
<br />
In [[Ayurveda]], the concepts of immunity, vitality, strength, and resilience are known with the terms ‘[[Bala]], [[Ojas]], and Vyadhikshamatva’. [[Bala]] means strength or power. [[Ojas]] is the essence. Vyadhikshamatva means the ability to pacify diseases. It includes the ability to prevent disease occurrence, too. These terms are often used synonymously, though slight differences exist. [[Bala]] is characterized by firm and well-built contour, ability to perform all activities involving body, mind, and speech, and efficiency of the sensory and motor organs ([[indriya]]) in performing their duties.[Su.Sa.Sutra Sthana. 15/20]<ref name= Susruta> Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref><br />
<br />
===Types of [[bala]]===<br />
<br />
Three types of [[bala]] are enunciated in the Ayurvedic classics. The first is innate component (sahaja bala), which is constant throughout the lifetime for an individual of a particular physical and mental constitution. The second type is determined by time or temporal (kalaja). This oscillates with the age of the individual and the seasons. The third component is acquired (yuktikrita) through one’s diet, lifestyle, and other efforts like rejuvenation therapies. [Cha.Sa.[[Sutra Sthana]] 11/36]<br />
<br />
==Immunization practices in [[Ayurveda]]==<br />
<br />
The ayurvedic medical system follows procedures that aid normal pregnancy, puerperium, and healthy progeny. These procedures start from preconceptional period till the adolescence of the progeny. Some of them are socio-cultural practices with medical importance. The sixteen sacred rites (shodasha samskara) are practiced in India with vernacular variations. They are conception (garbhadhana), ensuring a healthy progeny (pumsavana), hair-parting (simantonayana), birth rites (jatakarma), naming ceremony (namakarana), taking the child outside the home for the first time (nishkramana), giving solid food (annaprashana), shaving head (chudakarana), earlobe-piercing (karnavedhana), sacred-thread initiation ceremony (upanayana), starting to study veda and learning (vedarambha), graduating (samavartana), marriage (vivaha), renouncing the familial responsibilities (vanaprastha), complete renunciation (sanyasa) and death rites (antyeshti).<ref>I.P. Pandurang, I.P. Pandurang, CONCEPT OF SHODASHA SAMSAKARA, (2015) 5.</ref> The rites having a significant impact on developing immunity are discussed below.<br />
<br />
The procedures can be divided into three parts according to the time of observation.<br />
<br />
#Preconception <br />
#Gestational period <br />
#After the birth of baby <br />
<br />
===Preconception practices===<br />
<br />
====Garbhadhana (conception)====<br />
<br />
Planning for healthy progeny starts with the improvement in the reproductive health of parents for the normal conception and development of the embryo. These are called ‘preconception practices’.<br />
<br />
The male is administered ghee and milk fortified with drugs that are sweet in taste and the female with oil and black gram-based food. [Cha.Sa. [[Sharira Sthana]] 8/4] [Su.Sa. Sharira Sthana 2/28]<ref name=Susruta/> <ref>Dr.H.V. P., GARBHADHANA VIDHI - A CONCEPTUAL STUDY, World J. Pharm. Pharm. Sci. (2017) 448–454. https://doi.org/10.20959/wjpps20174-8873.</ref> The couple are advised to spare seven days starting from the first day of menstruation. Then involve in coitus for a desirable child up to 12 days. The later the day, the more conducive it becomes for the longevity, health, physical and mental strength, and excellence of the senses of the progeny. Day 13 or further is not encouraged for conception. This indicates the days of conception can influence the health of progeny. Medicinal formulations like Mahakalyanaka ghee and Phala sarpi are advised in this context. These formulations are used in the first trimester and to treat cases of infertility. [Arunadatta on A.H. Sharira Sthana 1/18]<ref name= Hridaya > Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.</ref> <br />
<br />
===Gestational period===<br />
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====Pumsavana====<br />
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Pumsavana, literally means practices for a healthy progeny. When applied in the best of places and times, these procedures always bear the desired fruit. After examining the woman who has conceived recently, before the signs of gestation become apparent, (the physician) should administer pumsavana (procedures to beget a healthy offspring) on her.<br />
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The practices include the following procedures:<br />
<br />
*On the day of Pushya constellation, banyan leaf buds are given orally with curd and two grains of black gram (masha - Phaseolus radiatus Linn) or Sinapis alba (shweta sarshapa). <br />
*Milk processed in the paste of all or each of herbs like Crepidium acuminatum (jivaka), Rishabhaka, Achyranthes aspera L. (apamarga), and Barleria cristata L.(sahachara) is administered orally.<br />
*On the day of Pushya constellation, a handful of water with kudyakitaka (a type of insect) or matsyaka (a type of fish) is given orally.<br />
*Curd, milk, or water with the miniature male statuettes made of gold, silver, or iron are given to drink.<br />
*Vapors of rice paste that is being cooked are inhaled, and the drops of water from the same pot have to be self-administered into her nostrils. <br />
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These practices need more focused research to validate scientifically.<ref>P. Rai, A. Ganguli, S. Balachandran, R. Gupta, S.B. Neogi, Global sex selection techniques for family planning: a narrative review, J. Reprod. Infant Psychol. 36 (2018) 548–560. https://doi.org/10.1080/02646838.2018.1508871.</ref><br />
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Preconception dietary and lifestyle regimens of various kinds have been found to have conducive effects on the growth of the fetus. Lipid-based supplementation of micronutrients along with polyunsaturated fatty acids, and minimal amounts of protein and energy along with improved environmental conditions to women planning for conception at least 3 months before conception showed decreases of 44% in stunting, 24% in wasting, and 26% SGA in comparison to the control group in which no preconceptional dietary modification was given.<ref>S.M. Dhaded, K.M. Hambidge, S.A. Ali, M. Somannavar, S. Saleem, O. Pasha, U. Khan, V. Herekar, S. Vernekar, Y. Kumar S., J.E. Westcott, V.R. Thorsten, A. Sridhar, A. Das, E. McClure, R.J. Derman, R.L. Goldenberg, M. Koso-Thomas, S.S. Goudar, N.F. Krebs, Preconception nutrition intervention improved birth length and reduced stunting and wasting in newborns in South Asia: The Women First Randomized Controlled Trial, PLoS ONE. 15 (2020) e0218960. https://doi.org/10.1371/journal.pone.0218960.</ref> Preconceptional diet predominant in fruits, with minimal fast foods, sugar-sweetened beverages, and glycemic load, has been found to improve fertility and reduce time to pregnancy.<ref>J.A. Grieger, Preconception diet, fertility, and later health in pregnancy, Curr. Opin. Obstet. Gynecol. 32 (2020) 227–232. https://doi.org/10.1097/GCO.0000000000000629.</ref><br />
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Diet and lifestyle during pregnancy also play a significant role in framing the strength and immunity of the child. This is knowns as prenatal regimen (garbhini paricharya). The diet in each trimester has been designed in synchronization with the fetal developments. The first-trimester diet comprises food items that are sweet in taste, cold in potency, and is predominantly liquid. This ensures proper nutrition and prevents dehydration. The second-trimester diet focuses on the formation and growth of muscles and organs. It is rich in proteins. The third-trimester diet is mostly about dealing with constipation, water retention, and facilitating the process of parturition. This includes mild laxatives and enemas.<ref>D.B. Koli, PA01.78. Ayurvedic diet in pregnancy, Anc. Sci. Life. 32 (2012) S128.</ref> Epigenetic modifications are changes in gene expression without changes in DNA sequences. They occur due to factors like DNA methylations, histone modifications, and miRNA expression modulation. The presence of excess methyl donors in the maternal diet may lead to an increased risk of allergic airway disease in the offspring, whereas sensitization to certain pathogens reduces the risk. An inappropriately high-fat diet has been identified to be a potential risk factor of fetal non-alcoholic fatty liver disease. The deficiency of polyunsaturated fatty acids was found associated with an increased risk of cardiovascular diseases.<ref>A.A. Geraghty, K.L. Lindsay, G. Alberdi, F.M. McAuliffe, E.R. Gibney, Nutrition During Pregnancy Impacts Offspring’s Epigenetic Status—Evidence from Human and Animal Studies, Nutr. Metab. Insights. 8 (2016) 41–47. https://doi.org/10.4137/NMI.S29527.</ref><br />
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===After birth===<br />
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====Jatakarma (birth rites)====<br />
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The birth rites involve the administration of honey and ghee, gold, and breastmilk. It marks the first nutritional input as well as the first immunological challenge for the neonate. Prelacteal feeds (food items given before breastfeeding) are not generally recommended nowadays, as they hinder the intake of breastmilk. However, this may deprive the neonate of the nutritional and immunological benefits imparted by traditional practices. Swarna bhasma (calcined powder of gold), honey and ghee, when administered in infants, though not as prelacteal feeds, are found to be safe and have effective immunomodulatory activity.<ref>J.K. Bhaskaran, K.S. Patel, R. Srikrishna, Immunomodulatory activity of Swarna Prashana (oral administration of gold as electuary) in infants - A randomized controlled clinical trial, Ayu. 40 (2019) 230–236. https://doi.org/10.4103/ayu.AYU_33_19.</ref><br />
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Honey is a source of multiple plant pollens and is probably one of the first sensitizations of the infant. However, due to the possible presence of Clostridium botulinum spores that leads to infant botulism, honey is not recommended for use before 12 months of age in some regions.<ref>M.G. Tanzi, M.P. Gabay, Association between honey consumption and infant botulism, Pharmacotherapy. 22 (2002) 1479–1483. https://doi.org/10.1592/phco.22.16.1479.33696.</ref> Gamma irradiation has been found to make honey sterile (free from spores).<ref>P.C. Molan, K.L. Allen, The Effect of Gamma-irradiation on the Antibacterial Activity of Honey, J. Pharm. Pharmacol. 48 (1996) 1206–1209. https://doi.org/10.1111/j.2042-7158.1996.tb03922.x.</ref> However, this honey is not widely available and there are conflicting opinions in this regard. More research is needed on standard pharmacological use of honey and its utility to develop immunity in neonates.<br />
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Placing a consecrated water-filled earthen pot just near the head of the neonate was practiced earlier. This was done for the regulation of atmospheric temperature.<br />
<br />
====Annaprashana (first solid diet)====<br />
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Weaning is a critical period related to the immune status of a person for a lifetime. The weaning period is characterized by a vigorous immune response of the gut microbiota, perturbations of which lead to several immunological pathologies in adult life, especially colitis, allergy, and cancers.<ref>Z. Al Nabhani, S. Dulauroy, R. Marques, C. Cousu, S. Al Bounny, F. Déjardin, T. Sparwasser, M. Bérard, N. Cerf-Bensussan, G. Eberl, A Weaning Reaction to Microbiota Is Required for Resistance to Immunopathologies in the Adult, Immunity. 50 (2019) 1276-1288.e5. https://doi.org/10.1016/j.immuni.2019.02.014.</ref> Hence the diet introduced at weaning is pivotal in framing the immunity of the child for the future. [[Ayurveda]] sets a time window for starting induction of solid feeds, i.e., six and ten months of age. Of them, fruits are recommended in the sixth month as per the pediatric guideleines in [[Ayurveda]] classical texts like Kashyapa Samhita. Solid foods can be started at tenth month. [Ka. Sa. Khila Sthana 12/15]<ref name=Kashyapa> Kashyapa. Kashyapa Samhita. Edited by P. V. Tewari. Reprint. Varanasi: Chaukhambha vishvabharati;2008.</ref> Another landmark that indicates the eligibility for solid foods is the growth of milk teeth. <br />
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The diet recommended at weaning is red rice, or navara rice that is six months to one year old, washed and well-cooked along with ghee and salt. Ghee and rice form the primary nutritive component and salt the carrier, which enhances the bioavailability. Currently available evidence recommends complete avoidance of salt in the initial six months (of exclusive breastfeeding). WHO recommends a daily intake of salt less than 5 g/day (less than 2 g/day of Sodium) in adults and in children, necessary reductions based on energy requirements are to be made.<ref>World Health Organization. Regional Office for the Eastern Mediterranean, Eastern Mediterranean Health Journal, East. Mediterr. Health J. 24 (2018). https://apps.who.int/iris/handle/10665/326785 (accessed December 23, 2021).</ref> Wheat and barley powder can be used according to the ethnic variations. Embelia ribes (vidanga), with fatty substance and salt, are also advised, probably due to its anthelminthic property. For an infant who has had repeated episodes of loose stools, Paspalum scorbiculatum or kodo millet (kodrava) is recommended. In [[pitta]] predominant conditions, grapes, honey and ghee are advised. In [[vata]], Citrus medica (matulunga) along with salt is the preparation of choice. These diets shall be introduced at a frequency of once in two or three days according to the region, season, the strength of the child, and the state of his or her digestive capacity ([[agni]]). [Ka. Sa. Khila Sthana 12/19-23]<ref name=Kashyapa/> The diet should be gradually increased in synchronization with the tapering of breastmilk. This ensures that the health of the infant is not adversely affected by the complementary feeding process. [A. Sa. Uttara Sthana 1/43]<ref name= Sangraha> Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.</ref> Therapeutic supplementation according to the nutritional requirements of the infant shall be selected, for which three examples have been advised:<br />
<br />
{| class="wikitable"<br />
|+ Table 1: Therapeutic supplementation according to the nutritional requirements of the infant <br />
|-<br />
! Weaning dumpling (Modaka) !! Therapeutic action<br />
|-<br />
| | Buchanania latifolia (priyala) fruit rind, Glycyrrhiza glabra (madhuka), honey, parched rice, sugar candy<ref>A.N. Baldota, M. Deodas, P. Wankhede, S. Singh, COMPLIMENTARY FEEDING IN INFANT- AN AYURVEDIC PERSPECTIVE, World J. Pharm. Res. (n.d.) 7.</ref> || Nourishing (prinana)<br />
|-<br />
| | Unripe fruit of Aegle marmelos (bala bilva), Elettaria cardamomum (ela), sugar candy, and parched rice<ref>A. R, C.K. Vk, Preparation of Balabilwadi modaka: Ayurvedic complementary food, Pharma Innov. J. 5 (2016) 33–38.</ref> || Carminative ([[dipana]])<br />
|-<br />
| | Woodfordia fruticosa (dhataki) flower, sugar candy, puffed rice soaked in water (tarpana) || Styptic (sangrahi)<br />
|-<br />
|}<br />
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====Karnavedhana (earlobe piercing)====<br />
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On the sixth, seventh or eighth month of the year, ideally between mid-November and mid-January (Hemanta rtu), the infant, if healthy, is placed comfortably on the lap of the mother. Then his or her earlobes are pierced at the thinnest spot with the appropriate instrument. This procedure confers the child protection from diseases and is also of ornamental value. [Su. Sa. Sutra Sthana 16/3]<ref name=Susruta/> Auricular point acupuncture for four weeks has been shown to decrease the interleukins IL-1𝛽, IL-2, IL-6, and calcitonin gene-related peptide [CGRP] and augment IL-4 in a blood sample of low backache patients along with relief in the clinical condition, indicating a correction through the immunological pathways. <ref>W.-C. Lin, C.H. Yeh, L.-C. Chien, N.E. Morone, R.M. Glick, K.M. Albers, The Anti-Inflammatory Actions of Auricular Point Acupressure for Chronic Low Back Pain, Evid.-Based Complement. Altern. Med. ECAM. 2015 (2015) 103570. https://doi.org/10.1155/2015/103570.</ref><br />
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====Lehana (electuaries)====<br />
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Lehana denotes both the formulation (medicated electuary) and the process of intake (licking the medicine).<br />
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'''Suvarnaprashana (gold-based electuary)'''<br />
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Suvarna prashana is a common practice in India to improve immunity in children. It is considered to be conducive to intellect, appetite, and immunity/strength. It increases longevity, is auspicious, aphrodisiac, improves luster, and prevents affliction by extrinsic pathogens. One month of practicing suvarnaprashana improves intellect and also protects from diseases. Six months of the same imparts high grasping power and retention of information. A randomized control trial conducted among 119 healthy full-term neonates (with birth weight more than 2.5 kg) showed that ghee and honey, when administered alone or along with gold, or along with gold and Acorus calamus (vacha), showed significant improvement in anthropometric parameters. IgG levels were found to increase in the second group and IgG, IgM, and Globulin levels were increased in the third trial group. The liver and kidney function tests of the infants were within normal range after the intervention indicating their safety in infancy.<ref>S. Rathia, L. Chandravanshi, V. Kori, K. Patel, P. Gupta, Immunological, biochemical, and infant-toddler quality of life parameter-based study of Swarna Prashana (a herbo-mineral ayurveda preparation) in infants, Pharmacogn. Res. 13 (2021) 34. https://doi.org/10.4103/pr.pr_69_20.</ref> Recent advances related to the application of gold in immunology is the use of gold nano-particles in preparing antibodies and vaccines against viral, bacterial, and parasitic pathogens. This is probably due to the stimulation of antigen-presenting cells, ensuring controlled antigen release, hence directly influencing humoral and cellular immunity. As shown through animal studies, they reduce the intensity of the symptoms when administered along with virulent pathogens.<ref>L.A. Dykman, Gold nanoparticles for preparation of antibodies and vaccines against infectious diseases, Expert Rev. Vaccines. 19 (2020) 465–477. https://doi.org/10.1080/14760584.2020.1758070.</ref> The safety of swarna bhasma has also been established in vitro, in crystallite size of 28–35 nm which showed no blood cell aggregation, protein adsorption, or cytotoxicity. It also exhibited negligible activation of a complementary system.<ref>C. Sharma, W. Paul, Blood compatibility studies of Swarna bhasma (gold bhasma), an Ayurvedic drug, Int. J. Ayurveda Res. 2 (2011) 14. https://doi.org/10.4103/0974-7788.83183.</ref> Swarnaprashana has also exhibited nootropic and anti‑AChE action, making it a possible solution for improving memory in children and management of Alzheimer’s disease.<ref>V. Warad, M. Chakraborty, P. Habbu, A. Jagannath, P. Katti, V. Kulkarni, R. Shastri, Preparation and screening of Swarnaprashana for nootropic activity, Int. J. Nutr. Pharmacol. Neurol. Dis. 4 (2014) 170. https://doi.org/10.4103/2231-0738.132677.</ref> There are varying practices regarding the frequency of administration from daily administration for 28 days to bimonthly, on the Pushya constellation.<br />
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'''[[Rasayana]] (rejuvenation therapy)'''<br />
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Rejuvenation therapy is one of the eight branches of [[Ayurveda]], concerned with healthy ageing, increasing longevity, intellect, strength, immunity, and also cure of the diseases that have occurred. [[Rasayana]], when administered in the early or middle years of life, with proper preparatory measures (like prior cleansing of the body, pleasant mind, etc.) bestows the individual with longevity, intellect, memory, youth, luster, sweetness of voice, the strength of body and senses, etc. It is considered to be the most superior way to bring the excellence of bodily tissues, hence bringing about their optimal functioning and enhancing the [[bala]] or immunity. While most of the [[rasayana]] are general promoters of health, some are specifically dedicated to providing protection against some diseases. Some are designed to be used in the management of particular diseases. <br />
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Tinospora cordifolia (guduchi) is a [[rasayana]] drug that has been extensively studied and established for its immunomodulatory activity. It acts primarily on the non-specific immune mechanism, stimulating the same. Besides the immune-boosting activity, it has been studied for antioxidant, adaptogenic, antimicrobial, anti-cancer, anti-anxiety activities, and also the protective effect on liver, heart, bones, etc.<ref>K. Dhama, S. Sachan, R. Khandia, A. Munjal, H.M.N. Iqbal, S.K. Latheef, K. Karthik, H.A. Samad, R. Tiwari, M. Dadar, Medicinal and Beneficial Health Applications of Tinospora cordifolia (Guduchi): A Miraculous Herb Countering Various Diseases/Disorders and its Immunomodulatory Effects, Recent Pat. Endocr. Metab. Immune Drug Discov. 10 (2017) 96–111. https://doi.org/10.2174/1872214811666170301105101.</ref><br />
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A review on chyawanprasha compiled several clinical studies wherein it was given to healthy as well as ill individuals of multiple age groups. This study inferred that it significantly improved the overall health and immunity, and also had curative effects in multiple conditions, like acute bacterial tonsillitis, infectious mononucleosis, other bacterial infections, chronic depression, pulmonary tuberculosis, etc.<ref>D.B.A. Narayana, S. Durg, P.R. Manohar, A. Mahapatra, A.R. Aramya, Chyawanprash: A review of therapeutic benefits as in authoritative texts and documented clinical literature, J. Ethnopharmacol. 197 (2017) 52–60. https://doi.org/10.1016/j.jep.2016.07.078.</ref><br />
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===Other traditional immunization practices===<br />
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Several formulations mentioned specifically in the pediatric population are potential immunomodulators. Rajanyadi churna, when administered along with honey and ghee as adjuvants, improves the strength ([[bala]]) and luster of the child. The ingredients of this formulation show an immunomodulating effect.<ref>S. Pillai, H. Paradkar, A. Pathrikar, S. Pillai, A A review of role of Rajanyadi Churna as potential immune-modulator in Kaumarabhritya, Ayurlog Natl. J. Res. Ayurved Sci. 9 (2021). https://doi.org/10.52482/ayurlog.v9i02.804.</ref><br />
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In the text Arogyakalpadruma (a compendium on Ayurvedic pediatrics, in practice over South India), a group of formulations has been mentioned. These are advised at multiple stages of growth and development. They are called ‘Prakara yoga’ since they protect the body of the child against pathogens like a fortress against enemies. It has been advised from the first month of birth to 12 years of life.<ref>A. S, PRAKARA YOGA (AGE WISE SCHEDULE OF IMMUNOMODULATORY DRUG COMBINATIONS) AND ITS EFFECT ON CHILDREN’S IMMUNITY, AYUSHDHARA. (2017). https://ayushdhara.in/index.php/ayushdhara/article/view/296 (accessed October 2, 2021).</ref> <ref>K. Ap, A. Sasikala, V. Subhose, T. Maheswar, Prakara Yogas as an Immunomodulator during Infancy -A Critical Evaluation, (2021).</ref> Uramarunnu, Janma ghunti, etc. (meaning medicine that is rubbed and the paste thus obtained is administered with suitable adjuvant), are widely in practice over various parts of India. Janma ghunti has been studied in pre-clinical settings for safety and efficacies. It was identified to be antihistaminic and intestinal motility-promoting. In male and female Wistar rats, the No observed adverse effect level of the same was found to be above 12 mL/kg and under these doses, and the formulation did not show any signs of toxicity. <ref>S. Kumar, P. Singh, R.K. Rai, A. Gupta, J.L.N. Sastry, Sub chronic oral toxicity study of Janma Ghunti Honey in Wistar rats, Indian J. Tradit. Knowl. IJTK. 20 (2021) 660–670.</ref><br />
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==Limitations of these practices==<br />
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There are several challenges in implementing these immunization practices in other parts of the world. Availability of natural and safe food products like cow’s milk, honey is a challenge to implement the practices. The lack of clinical evidence generated in this domain remains the major concern among the medical fraternity as well as the public for administering them in the pediatric age group. The regional variations and contradictions in these practices also pose a challenge to the popularization and standardization of the same. These practices and their effectiveness as health-promoting and immunity-building measures have been extensively studied. However, their role in increasing the disease-specific immunity or their ability to substitute the conventional immunization techniques are yet to be proved.<br />
<br />
==Relevance of including traditional practices in immunization==<br />
<br />
The World Health Organization has targeted Universal Health Coverage for all by 2030. The traditional medical systems of each region have evolved to suit the population's ethnicity, regional and climatic conditions. These are of paramount importance in the maintenance of health, clinical presentations, pathological patterns, and choice of therapeutics. In regions like the West-Pacific and some parts of Asia, traditional medical systems have been extensively utilized to implement the Universal Health Coverage. They have been integrated into the national mainstream health system. <br />
<br />
==Limitations of current immunization programs==<br />
<br />
The incidence of adverse events following immunization (AEFI) in many of the vaccines approved by the World Health Organization, though marginal, also necessitates safe and effective alternatives for the same. These adverse events are either related to the vaccine product, its quality, the procedure of immunization, or the anxiety related to the same. They vary from local symptoms like pain, swelling, and redness (about 90-95% in BCG, 50% in DTwP vaccine or Diphtheria, Tetanus and whole-cell Pertussis vaccine, 20% in Pneumococcal conjugate, and about 10% in DT – Diphtheria and Tetanus and MMR – Measles, Mumps, Rubella vaccines) to systemic presentations like fever, irritability, and malaise (about 50% in DTwP vaccine, 20% in Pneumococcal conjugate and DT vaccine) among mild adverse events. The incidence of severe adverse events, though rare, is to be subjected to further analyses. They include dissemination of BCG infection following the BCG vaccine that can turn fatal (0.19 – 1.56/1,000,000). Vaccine-associated paralytic poliomyelitis (VAPP) following Oral Polio Vaccine (2 – 4/1,000,000) is observed. Prolonged crying, seizures (< 1/100), hypotonic and hyporesponsive episodes (1-2/1000) following DTwP vaccine are noted. Febrile seizures, thrombocytopenia, and anaphylaxis (with incidences of one per 3000, 30000, and 100000 cases respectively) after measles vaccine are seen. In this scenario, an immunization method that strengthens the host without targeting the pathogen or inducing the presence of the same in the body of the host becomes considerably relevant.<ref>Part-3.pdf, (n.d.). https://www.who.int/vaccine_safety/initiative/tech_support/Part-3.pdf?ua=1 (accessed November 24, 2021).</ref> The regional variations of the vaccine schedule have not been included here. <br />
<br />
The pathogen-specific approach of vaccines limits the focus of disease centric system. The approach shall be shifted to develop a health-centric system. <br />
<br />
==Future scope of research==<br />
<br />
The Ayurvedic understanding of immunity and its implications are areas with large potential for research. The variation of immunity among individuals of various physical constitutions or [[prakriti]], and differences in their responses to immunizations can be studied. Studies on the safety and efficacy of various traditional immunomodulatory practices on larger populations are needed. The immunomodulatory interventions in neonates are yet to be explored, especially for their safety and toxicity. Safer and more potent disease-specific immunizations can be developed in [[Ayurveda]], especially considering naimittika rasayana mentioned in each disease. Transdisciplinary research approaches like symbiotic relation of the gut microbiome with the immunomodulatory drugs mentioned in infancy and weaning period are also fields of study that can make a significant contribution to the understanding of Ayurvedic immunomodulation in a modern way.<br />
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==Research theses done==<br />
<br />
#M. S. Kamath (1981) : Response of Madhu and Ghrita in New born, I.P.G.T. & R.A., Jamnagar.<br />
#Amruta Gaikwad (2011): A Comparative Pharmaco-Clinical study of the effect of Madhu-Ghrita and Swarna-Vacha-Madhu-Ghrita on Neonates, I.P.G.T. &R.A., Jamnagar.<br />
#Sital S Desai (2011) : Effect of Suvarnaamritaprashana in recurrent attacks of kasa, RGUHS, Bangalore.<br />
#Aniket Patil (2012), To Clinically Evaluate the effect of Suvarna binduprashan on immunity and intelligence quotient, BMK Ayurveda Mahavidhyalaya, KLE, Belgaum.<br />
#Vinamra Sharma (2012) : Toxicity study of Suvarna Binduprashana in albino rats, KLE, Belgaum.<br />
#Anupriya (2013) : Safety and efficacy study of Swarna Prashana drops prepared from Swarna Bhasma and Swarna Lavana (Dept of RSBK), I.P.G.T.&R.A., Jamnagar.<br />
#Jyothy.KB, (2013) : A Randomized Controlled Clinical Trial on Swarna Prashana in infants w.s.r. to its immunomodulatory activity, I.P.G.T. &R.A., Jamnagar.<br />
#Singh Kumari Poonam (2016): A Randomized Controlled Clinical Trial On Swarna Prashana And Its Immunomodulatory Activity in neonates, Department of Kaumarabhritya, IPGT &RA, Jamnagar.<br />
#Rao A R (1989): Studies on the phenomenon of Vyadhikshamatva w.s.r. to immunogenicity by using certain Balya beans in experimental animals and neonates. (Kaumarbhritya), IPGT&RA, GAU, Jamnagar.<br />
#K Indrajith WK somarathna (2009): Immunomodulatory effect of Ranahamsa rasayanaya (a Srilankan classical rasayana drug) on HIV positive patients-KC-IPGT&RA, GAU, Jamnagar.<br />
#Chhagan Jangid (2008): Study on effect of rtus on Bala as per the sūtra: - “ādāvante ca….nirdiśet”-SIDDHANTA-BP-IPGT&RA,GAU, Jamnagar.<br />
#Dr. Pankaja Choudhary (2004): - “Data collection of experimental results to assess Bala (power) in context to kāla (Ritu)” - Tilak Āyurveda Mahavidhyālaya; Pune.<br />
#Rohit Dangayach (2008) Ahara in relation to Matra, Desa, Kala, & effect on health, BP-SAM-IPGT&RA, GAU, Jamnagar.<br />
#K K Sharma (1985): “Na cha sarvani sharirani vyadhikshamatve samarthani bhavanti ke paripeksya me Vyadhikshamatva ka ayurvediya vishleshan” (Basic Principles), NIA Jaipur.<br />
#Rao R A (1995): Screening of certain indigenous drugs for Immunogenicity in experimental animals and evaluation of their role in Vyadhikshamatva status of children. (Kaumarbhritya), IPGT&RA – Jamnagar.<br />
#Rajagopala S (2006): Critical review of Prakara Yoga and Pharmaco-clinical study on a combination of certain drugs for their Vyadhikshamatva and Brimhana in children. (Kaumarbhritya), IPGT&RA, Jamnagar.<br />
#Indrakumar Parvani (2009): An applied concept of Dhatu sarta and Vyadhikshamatva (IMMUNITY) (Basic principles), IPGT&RA, Jamnagar.<br />
#Mitra Achintya- (2001): Studies on Vyadhikshmatva (immune-modulatory activities) of Svarna Bhasma, Kolkata.<br />
#O P Gupta (1991): To study controlled trial of Rasayana in case of Kshaya w.s.r. to general Vyadhikshamatva (Bala). (Kaya Chikitsa). <br />
#S N Tewari (2005): Ayurvedic concept of Immunity and drug for immunotherapeuticuses. (Basic Principles), ASP University Rewa.<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Neonatal_care&diff=44749Neonatal care2024-02-24T10:14:07Z<p>Agnivesha: </p>
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|title = Neonatal care (Navajata shishu paricharya)<br />
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|keywords=Neonatal care (Navajata shishu paricharya) ,General aspects of neonatal care in Ayurveda, care of healthy newborn, ancient resuscitation measures (prana pratyagamana vidhi), Cutting of umbilical cord, Examination of newborn baby, protective measures, Recommendations for the neonatal care unit or child nursery, breastfeeding, Recommendations regarding the bed and fabrics used for the child, selection of toys, Evaluating a sick newborn, Diseases of newborn and their management <br />
|description= Neonatal care in Ayurveda includes immediate care and general care of newborn babies along with proper examination, diagnosis and management of diseases if any.<br />
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<p style="text-align:justify;">The care of a newborn is termed as “Navajata shishu paricharya” in [[Ayurveda]]. ‘Navajata shishu’ is a newborn baby, and ‘paricharya’ indicates the care and necessary management protocols. The atmosphere and surroundings change from intrauterine dependent life to independent external life after birth. The child has to adapt to the new changes quickly. It is essential to take care of newborns until the body systems are well adopted and developed to survive in the new world. [[Ayurveda]] classical texts include the methods and practices followed for newborn care in ancient times. The ancient practices include use of available natural resources. Hence, they can be practiced with cost effectiveness and the least medical equipments. Though the principles of care are same, the contemporary practices have changed significantly with advances in medical technology. This article deals with the analysis of these practices along with their contemporary views. <br />
</p><br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = [[Sharira]] / [[Garbha]] /Neonatal care (Navajata shishu paricharya) <br />
<br />
|label2 = Authors<br />
|data2 = Karthik K.P.<sup>1</sup>, Anagha S.<sup>2</sup> <br />
<br />
|label3 = Reviewers <br />
|data3 = Bhinde S.<sup>3</sup> [[Gopal Basisht|Basisht G.]]<sup>2</sup>, <br />
<br />
|label4 = Editors <br />
|data4 = [[Yogesh Deole|Deole Y.S.]]<sup>2</sup> [[Gopal Basisht|Basisht G.]]<sup>2</sup><br />
<br />
|label5 = Affiliations<br />
|data5 = <sup>1</sup> Department of Kaumarabhritya, A.I.I.A. , New Delhi, India<br />
<br />
<sup>2</sup>[[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar,India<br />
<br />
<sup>3</sup> Department of Kaumarabhritya, I.T.R.A., Jamnagar,India<br />
<br />
|label6 = Correspondence emails<br />
|data6 = kpkarthik131@gmail.com, carakasamhita@gmail.com<br />
<br />
|label7 = Publisher <br />
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
|label8 = Date of first publication:<br />
|data8 = August 10, 2021<br />
<br />
|label9 = DOI<br />
|data9 = 10.47468/CSNE.2021.e01.s09.071<br />
}}<br />
==Care of healthy newborn==<br />
<div style="text-align:justify;"><br />
A normal newborn is born at term with birth weight between 2,500 g and 3500 g, without any breathing difficulty, major congenital malformations, or any birth injuries.<ref>B. Vishnu Bhat. Care of Normal Newborn, IAP textbook of pediatrics, 7th edition, Jaypee Publishers. Chapter 2.3, Page No. 46. </ref> <br />
The goals of neonatal care in all medical systems are uniform:<br />
<br />
a) Ensure successful transition from fetal to neonatal life.<br />
<br />
b) Initiate and accustom the child to external stimuli of all kinds.<br />
<br />
c) Clean the oral cavity of the child to clear the airway (wiping, anointing).<br />
<br />
d) Maintain the body temperature of the newborn.<br />
<br />
e) Proper and hygienic clamping and severing of umbilical cord.<br />
<br />
f) Ensure earliest possible initiation of breastfeeding.<br />
</div><br />
==Immediate care of newborn==<br />
<div style="text-align:justify;"><br />
In the classical literature of [[Ayurveda]], the immediate procedures similar to resuscitation methods are described as the measures to re-establish and maintain vital energy (prana). It is recommended for every newborn irrespective of their vital status at the time of birth. [Cha.Sa.[[Sharira Sthana]] 8/42].<br />
<br />
In contemporary views, if the baby is born at full term with a good tone and normal respiration (or healthy cry), only routine care needs to be given. The baby is to be kept dry, warm, and with airways clear.<ref>https://nhm.gov.in/images/pdf/programmes/child-health/guidelines/NSSK/NSSK-Flipchart.pdf</ref> If, the baby does not satisfy the criteria of term tone and breathing, he/she has to be in the the warmer area and subjected to a neonatal resuscitation algorithm. <ref>https://nhm.gov.in/images/pdf/programmes/child-health/guidelines/NSSK/NSSK-Flipchart.pdf</ref> <br />
</div><br />
=== Ancient resuscitation measures (prana pratyagamana vidhi)===<br />
<div style="text-align:justify;"><br />
The principle behind these procedures is the stimulation of sense organs. The activation of the brain centers through sensory stimuli to initiate motor activity, especially breathing.<br />
<br />
Rubbing stones at the base of the ears is the first step in immediate care. [Cha. Sa. [[Sharira Sthana]] 8/42] Hymns to be uttered in the right ear of the neonate are also mentioned. [A. Hr. Uttara Sthana 1/3]. These are the forms of auditory stimuli.<br />
<br />
Sprinkling or washing the face with cold or hot water in accordance with the climate; (i.e., cold water is for hot climate and hot water for cold climate) is advised. Fanning the child using a fan made of straw, grass, and bamboo is also recommended. [Cha. Sa. [[Sharira Sthana]] 8/42]. <br />
<br />
Pouring of lukewarm medicated oil ‘Bala taila’ followed by gentle massage is performed to relieve the stress caused by labor.[Su. Sa. Sharira Sthana 10/12], [A.Hr. Uttara Sthana 1/1] These can be considered measures to generate tactile stimuli and maintain proper thermo-regulation. They also resist the contact of the umbilical stump with water, hence reducing the possibility of microbial overgrowth.<br />
<br />
Rubbing stones on the base of the ears and sprinkling water on the face is expected to stimulate the vestibulocochlear nerve and facial nerve.<br />
These procedures are to be done till the child starts breathing independently.<br />
</div><br />
<br />
===Cleaning of channels and orifices===<br />
<div style="text-align:justify;"><br />
Once the child starts breathing properly, cleaning the external orifices and bathing of the child is to be done. Cleaning of the orifices is done by wiping with cotton wrapped around the fingers. The nails of the caretaker shall be trimmed to prevent any skin injury to the newborn. While cleaning the oral cavity, the direction shall be from palate to lips. Then the buccal cavity shall be cleaned from throat to tongue. [Cha.Sa.[[Sharira Sthana]] 8/42] <br />
<br />
In modern pediatric practice, the cleaning of the airway is done by inserting a laryngoscope. Clearing the mouth and posterior pharynx is done by using a suction catheter under direct vision in case of visible obstruction of the airway of the neonate with respiratory distress syndrome.<ref name=Chadha>Chadha IA. Neonatal resuscitation: Current issues. Indian J Anaesth. 2010;54(5):428-438. doi:10.4103/0019-5049.71042</ref><br />
The patency of these orifices and the presence of any congenital abnormality are also examined while cleaning. <br />
</div><br />
===Therapeutic emesis===<br />
<div style="text-align:justify;"><br />
Administration of ghee mixed with rock salt to induce emesis is recommended. [Cha. Sa. [[Sharira Sthana]] 8/43]. This emesis is targeted to eliminate accidentally swallowed or aspirated amniotic fluid, especially meconium-stained (ulba). <br />
<br />
Currently, this procedure is not generally practiced. In the case of meconium aspiration, it is recovered by slow suction by a suction device connected with the endotracheal tube inserted into the trachea.<ref name=Chadha /><br />
</div><br />
<br />
===Application of oil on head (shiro pichu)===<br />
<div style="text-align:justify;"><br />
Application of cotton soaked in ghee or medicated oil with Sida cordifolia (bala) over the vertex of the newborn is practiced. [Su. Sa. Sharira Sthana 10/12] The covering of anterior fontanels (where there could be open intracranial sutures at birth) using oil or ghee smeared tampons act as a protective mechanism to the open sutures. It also optimizes the heat regulation mechanism.<ref>Sharma S, Dangwal A, Pandey R. Navjata Shishu Paricharya (Neonatal Care) In Ayurveda: A Review. J Ayu Herb Med 2019;5(3):106-109.</ref> At this point, examination of fontanels is also performed. <br />
</div><br />
<br />
===Cutting of umbilical cord===<br />
<div style="text-align:justify;"><br />
The time of cutting and clamping the umbilical cord is crucial for the health of the newborn. In [[Ayurveda]], cutting of the umbilical cord is recommended only after the baby become stable in the external environment. [A.Hr.Uttara Sthana 1/5-6] World Health Organization recommends delayed umbilical cord clamping i.e., at least one minute after birth for better health and nutritional outcomes of the mother as well as the baby.<ref>https://www.who.int/elena/titles/full_recommendations/cord_clamping/en/ </ref><br />
<br />
The cord is cut at a point 16 cm (eight angulas) away from the umbilicus. The cord is held gently and firmly on both sides of the point and carefully cut using scissors (ardhadhara) made up of gold, silver, iron, or similar metals. The proximal end of the cut umbilical cord is tied with a thread, and the other end of the thread should be tied loosely around the neck of the child. [Cha.Sa.[[Sharira Sthana]] 8/44] Tying a knot on the cord using a thread before cutting, and then attaching it to the neck after cutting the cord, is also desirable.[Su. Sa. Sharira Sthana 10/12], [A.Hr.Uttara Sthana 1/5-6] Now a days, umbilical cord clamp is used for this purpose. <br />
<br />
In modern obstetrical practices, early clamping and cutting of the umbilical cord was a practiced as a part of active management of third stage of labour. But recent studies suggest that it may be harmful to the baby.<ref>Weeks A. Umbilical cord clamping after birth. BMJ. 2007;335(7615):312-313. doi:10.1136/bmj.39282.440787.80</ref> Delayed clamping helps in reducing incidence of anaemia, intraventricular haemorrhage, and the need for transfusion for hypovolaemia and anaemia,<ref>Rabe H, Reynolds G, Diaz-Rossello J. Early versus delayed umbilical cord clamping in preterm infants. Cochrane Database Syst Rev 2004;(4):CD003248.</ref> except in the case of growth restricted babies who are already at risk of hypoxia induced polycythaemia.<ref>Van Rheenen PF, Brabin BJ. A practical approach to timing cord clamping in resource poor settings. BMJ 2006;333:954-8.</ref><br />
</div><br />
<br />
===Diseases due to improper cutting of the umbilical cord===<br />
<div style="text-align:justify;"><br />
Due to improper handling of the umbilical cord, abnormal conditions of cord stump are described.<br />
<br />
• Vertically swollen (ayama uttundita)<br />
<br />
• Horizontally swollen (vyayama uttundita)<br />
<br />
• Combination of both (ayama vyayama Uttundita)<br />
<br />
• Formation of circular mass or ring around the umbilicus (pindalika)<br />
<br />
• Swollen at margins and depressed at centre (vinamika)<br />
<br />
• Undue and prolonged increase in size (vijrmbhika) [Cha.Sa. [[Sharira Sthana]] 8/61]<br />
<br />
When the umbilicus becomes inflated due to [[vata]] [[dosha]], the condition is known as “nabhitundi”. [A.S.Uttara Sthana 2/51]<br />
<br />
There are other conditions wherein the umbilicus gets suppurated (nabhipaka), umbilical edema (nabhishotha), raised umbilicus (unnata nabhi), depressed umbilicus (anunnata nabhi), etc.<br />
<br />
'''Management:''' <br />
<br />
• Dusting (avachoornana) with powdered drugs or ash of goat manure.<br />
<br />
• Anointment (lepana) of thick paste of medicines along with jiggery.<br />
<br />
• Pouring (parisheka) of the decoction or oil processed with Glycyrrhiza glabra Linn (yashti), Symplocos racemosa (lodhra), Curcuma longa (nisha), and Panicum frumentaceum (shyamaka) or dusting using the powder made out of the same drugs is done as per the clinical condition of umbilicus.<br />
<br />
• In nabhitundi, [[vata]] alleviating measures like oleation (sneha), sudation (sweda), application of poultice(upanaha) should be done.<br />
<br />
• A combination of Symplocos racemosa (lodhra), Glycyrrhiza glabra (madhuka), Aglaia elaeagnoidea (priyangu), Cedrus deodara (suradaru), and Curcuma longa (haridra) shall be used as a powder for dusting and oil made of their pastes shall be used for pouring. <br />
<br />
General measures to alleviate [[vata]] and [[pitta]] are to be administered in cases of diseases due to improper cutting of the umbilical cord. [A.S.Uttara Sthana 2/51]<br />
<br />
In modern practices also, the umbilical cord is maintained clean and dry. Spirit is used for cleaning. No local antiseptics are used as routine care. The stump falls off in 7 to 10 days. Neonatal omphalitis, umbilical hernia, umbilical granuloma, umbilical polyp, umbilical cyst, etc. are common disorders of the umbilicus.<ref>Disorders of the umbilicus in infants and children: A consensus statement of the Canadian Association of Paediatric Surgeons. Paediatr Child Health. 2001;6(6):312-313. doi:10.1093/pch/6.6.312</ref><br />
<br />
==Examination of newborn baby==<br />
<div style="text-align:justify;"><br />
Ayurveda recommends the examination of the newborn for the signs indicative of life span. Specific features of different body parts are given. These indicate good health and life span. [Cha.Sa.[[Sharira Sthana]] 8/51] It is given in the table below.<br />
{| class="wikitable"<br />
|-<br />
!Sl No. !! Organ !! Signs of good life span<br />
|-<br />
|1.|| Hair || Soft, sparse, unctuous, deep-rooted, black <br />
|-<br />
|2.|| Skin || Thick and dense<br />
|-<br />
|3. || Head || As per one’s constitution, slightly bigger than normal, proportionate to other parts, umbrella-shaped.<br />
|-<br />
|4.|| Forehead || Compact, even, well aligned to the temples, having three lines transversely laid, semilunar shaped <br />
|-<br />
|5.|| Ears || Thick, large, lobes even on height, equal in size, elongated downwards, bent backward<br />
|-<br />
|6.|| Eyebrows|| Hanging a bit, optimally separated, compactly arranged, large<br />
|- <br />
|7. || Eyes || Equally sized, with stable sight, well divided into sclera, cornea, etc., radiant, with beautiful outer canthi. <br />
|-<br />
|8. || Nose || Straight, no difficulty in taking deep breath, well septate, slightly lowering at the tip <br />
|-<br />
|9. || Mouth || Large, straight, with properly arranged gums, <br />
|- <br />
|10.|| Tongue || Of appropriate dimensions, smooth, soft, and of color matching one’s constitution. <br />
|-<br />
|11. || Palate ||Smooth, well-formed, warm to touch, reddish.<br />
|-<br />
|12. || Voice|| Loud, not weak, not dry, resonant, sounding intense and brave.<br />
|- <br />
|13. || Lips || Of optimal size and dimensions, covering the mouth well, red.<br />
|- <br />
|14. || Jaws || Large<br />
|-<br />
|15. || Neck || Round, not too large<br />
|-<br />
|16. || Chest || Compact, well formed<br />
|-<br />
|17. || Clavicle and Vertebral column ||Situated deep inside (not prominent)<br />
|-<br />
|18.|| Breasts || Well separated <br />
|-<br />
|19.|| Flanks || Even, firm<br />
|-<br />
|20.|| Arms, thighs, fingers || Round, full and extended<br />
|-<br />
|21. || Hands and Legs || Large, well formed<br />
|-<br />
|22. || Nails ||Firm, round, unctuous, copper-colored, elevated, tortoise-shaped.<br />
|-<br />
|23. || Umbilicus || Whirled clockwise , deep<br />
|-<br />
|24. || Waist || One-third thinner than chest (circumference), compact with muscles <br />
|-<br />
|25. || Buttocks ||Rounded, firm and plump muscles, not too elevated or depressed <br />
|-<br />
|26.|| Thighs || Rounded, well formed<br />
|-<br />
|27.|| Calf region || Not too broad or thin, resembles that of a deer, vessels and joints well covered <br />
|-<br />
|28.|| Ankles || Not too broad or thin <br />
|-<br />
|29. || Feet || Not too broad or thin, Tortoise-shaped <br />
|}<br />
<br />
Other than these signs, the child with the proper evacuation of flatus, urine, feces, normal genitalia, sleep, waking, expression of tiredness, smiling, crying, sucking (breasts) in concordance with one’s constitution, is indicative of long life span.[Cha. Sa. [[Sharira Sthana]] 8/51]<br />
By the examination, the early detection of any congenital structural abnormality shall be assured. <br />
<br />
As per modern view also, examination of the newborn is performed in terms of various parameters.<br />
<br />
'''Normal features in newborn'''<br />
<br />
'''Anthropometry'''<br />
<br />
{| class="wikitable"<br />
|-<br />
!Parameter !! Average value <br />
|-<br />
|Birth weight|| 3.35 kg (male)<ref name=boy>https://www.who.int/childgrowth/standards/chts_boys_p.pdf</ref> , 3.25 kg (female)<ref name=girl>https://www.who.int/childgrowth/standards/chts_girls_p.pdf</ref><br />
|- <br />
|Length || 49.9 cm (male)<ref name=boy/> , 49.1 cm (female)<ref name=girl/> <br />
|-<br />
|Body Mass index ||13.4 kg/ m2 (male), 13.3 kg/m2 (female)<ref>https://www.who.int/toolkits/child-growth-standards/standards/body-mass-index-for-age-bmi-for-age</ref> <br />
|-<br />
|Head circumference || 34.5 cm (male)<ref>https://cdn.who.int/media/docs/default-source/child-growth/child-growth-standards/indicators/head-circumference-for-age/boys-chart--head-circumference-for-age-birth-to-13-weeks-(percentile).pdf?sfvrsn=ee62691f_0 </ref>, 33.9 cm (female)<ref>https://cdn.who.int/media/docs/default-source/child-growth/child-growth-standards/indicators/head-circumference-for-age/girls-chart--head-circumference-for-age-birth-to-13-weeks-(percentile).pdf?sfvrsn=e82e64a0_0 </ref><br />
|-<br />
|Chest circumference || 2 to 3 cm less than head circumference<br />
|}<br />
<br />
'''Vital parameters''' <ref>B. Vishnu Bhat. Care of Normal Newborn, IAP textbook of pediatrics, 7th edition, Jaypee Publishers. Chapter 2.3, Page No. 46. </ref><br />
{| class="wikitable"<br />
|-<br />
!Vital parameter !! Range<br />
|-<br />
|Respiratory rate || 40 – 60/min, Periodic breathing<br />
|-<br />
|Heart rate || 120 – 160/min<br />
|-<br />
|Blood pressure || 40 - 60/ 25 – 40 mm Hg<br />
|}<br />
<br />
'''Urine and Stool Passage'''<br />
<br />
First urine is usually passed within 48 hours after birth. Delay of urine passage without abdominal distension is probably due to inadequate feeding. Bladder distension in male child indicates posterior urethral valve. The stool is normally passed within 24 hours. If there is constipation, the probable cause behind it should be identified. The major causes are, imperforate anus, prematurity, meconium plug, megacolon (congenital), meconium ileus and hypothyroidism.<ref>https://pedsinreview.aappublications.org/content/15/8/319#:~:text=Passage%20of%20the%20first%20stool,virtually%20all%20by%2048%20hours.</ref><br />
</div><br />
<br />
==General care of the newborn==<br />
<div style="text-align:justify;"><br />
Ayurveda explains the care of new born through medical interventions combined with some spiritual practices. These measures promote spiritual health along with physical health.<br />
It includes the birth rites (jatakarma), oil massage and bathing of the newborn, breastfeeding and protecting the child from unfavorable external factors. These are initiated on the first day itself, and the procedures are continued as a daily routine for a certain period.<br />
</div><br />
===Birth rites (jatakarma) ===<br />
<div style="text-align:justify;"><br />
Initially, the neonate shall be fed with ghee and honey and the chanting of Vedic hymns.[Cha. Sa. Sharira Shana 8/46]. Acharya Sushruta advises the addition of gold to the above mixture. [Su. Sa. Sharira Sthana 10/ 13]. <br />
<br />
Research works are being conducted on the topic of the administration of gold-containing medicines (“swarnaprashan”) to the neonates. Many clinical trials have shown its efficacy in improving the baby's immunity. A clinical trial was conducted in 102 infants to analyze the effects of gold nanoparticles (swarna bhasma) administered with ghee and honey compared to plain ghee and honey (ratio 1:4). The number of drops of medicine administered was equal to the age of the infant in months. The quantity of gold in the drops (in milligrams) was 0.2 times the age in months. The drops were administered for 4 weeks. No adverse drug reactions were observed. Even though both the groups showed considerable improvement in immunological parameters, there was significant normalization of immunoglobin G in the group administered with gold compared to the other group.<ref>Bhaskaran JK, Patel KS, Srikrishna R. Immunomodulatory activity of Swarna Prashana (oral administration of gold as electuary) in infants - A randomized controlled clinical trial. AYU 2019;40:230-6</ref> <br />
<br />
An earthen pot filled with water is recommended to be placed near the head of the neonate. [Cha. Sa. Sharira Sthana 8/46] It was considered as auspicious during the ancient times. Its therapeutic effect in thermoregulation or in any means is a topic of evaluation by further research. In neonates who have undergone perinatal asphyxia, therapeutic hypothermia of the scalp via cooling caps, if induced as early as possible, prevents further damage to brain and neurons.<ref>Gunn, A. J., Gluckman, P. D., & Gunn, T. R. (1998). Selective Head Cooling in Newborn Infants After Perinatal Asphyxia: A Safety Study. Pediatrics, 102(4), 885–892. doi:10.1542/peds.102.4.885 </ref> <ref>S. Shankaran, Neonatal Encephalopathy: Treatment with Hypothermia, J Neurotrauma. 26 (2009) 437–443. https://doi.org/10.1089/neu.2008.0678.</ref>The procedure of placing the water-filled pot near the head of the baby might be a precursor of the same. <br />
</div><br />
<br />
===Oil massage (abhyanga) ===<br />
<div style="text-align:justify;"><br />
It is recommended to apply the oil processed with herbs like Sida cordifolia (bala taila) and gently massage the neonate. [Su. Sa. Sharira Sthana 10/13]<br />
The process of oil application followed by massage on neonate (abhyanga) has been reported to be effective in gaining weight, reducing pain, enhancing immunity and accelerating healthy growth and development.<ref>Shrikrishna, Rajagopala & Raskar, Swapnil. (2015). Abhyanga in newborn baby and neonatal massage - A review. International Journal of Ayurveda and Pharma Research. 3. 5-10.</ref> <br />
<br />
Neonatal massage is a genre of external therapy that has been widely discussed. There are internationally acclaimed methods and procedures for the procedure. Neonatal massage has been proved to improve weight gain, optimize energy and stress levels and has reduced the risk of mortality and infection. Recently, home-based infant massage protocols based on the consensus of various medical streams have also emerged. <br />
</div><br />
<br />
=== Bathing (snana)===<br />
<div style="text-align:justify;"><br />
Bathing of the baby is advised to be performed using, the decoction of the bark of the five milky trees (Kshiri Vriksha), [namely Ficus bengalensis (Vata), Ficus glomerata (Udumbara), Ficus religiosa (Ashvattha), Thespesia populina (Parisha), and Ficus lacor (Plaksha)], and other fragrant drugs. The decoction of Limonia acidissima (Kapittha), mildly heated by dipping heated gold and silver. [Su. Sa. Sutra Sthana 10/13], [ A. Hr. Uttara Sthana 1/6]<br />
<br />
Recent studies regarding bathing the newborns opine that delaying the bath by 48 hours (from birth) was effective in preserving the body temperature of the infant.<ref>Gözen, D., Çaka, S. Y., Beşirik, S. A., & Perk, Y. (2019). First bathing time of newborn infants after birth: A comparative analysis. Journal for Specialists in Pediatric Nursing, e12239. doi:10.1111/jspn.12239 </ref> The apt technique to bath neonates is swaddled bath, which has been found better in maintaining body temperature.<ref>Fernández, D., & Antolín-Rodríguez, R. (2018). Bathing a Premature Infant in the Intensive Care Unit: A Systematic Review. Journal of Pediatric Nursing. doi:10.1016/j.pedn.2018.05.002 </ref> The temperature of water in which the baby is to be bathed is recommended to be kept just above the body temperature, around 37 to 38 degree Celsius.<ref>https://www.healthline.com/health/baby/baby-bath-temperature </ref><br />
<br />
The cleansing agents used in infants while bathing influence the skin mostly by altering the pH level. The pH of a term neonate ranges from 6.3 to 7.5, falling to 5 by 2 weeks and is maintained below 5 throughout adolescence and adulthood. The acidic pH of skin is crucial in its barrier mechanism, repair processes, etc. Hence it is recommended that the pH of the soaps should be around 5.5. <br />
<br />
In a study, bar soaps were found to have higher pH levels than liquids and synthetic detergents (syndets), which showed the ideal pH level (acidic and close to neutral).<ref>Mendes BR, Shimabukuro DM, Uber M, Abagge KT. Critical assessment of the pH of children’s soap. J Pediatr(Rio J). 2016;92:290---5.</ref> <br />
<br />
pH of baby shampoos is seen to be around 6.0 to 7.0. This is because there is a need to reduce ocular irritation and excessive lacrimation in infants resulting from the acidic pH of shampoo. This is called the “no tear concept”.<ref>Gavazzoni Dias, M. F., Pichler, J., Adriano, A., Cecato, P., & de Almeida, A. (2014). The shampoo pH can affect the hair: Myth or Reality? International Journal of Trichology, 6(3), 95. doi:10.4103/0974-7753.139078</ref> Despite these observations, there are no international standards set in these respects.<br />
</div><br />
<br />
===Breast feeding (Stanapana)===<br />
<div style="text-align:justify;"><br />
In neonates, breastfeeding shall be initiated as early as possible because it is the most potential and suitable source of nutrients. It should be done as part of birth rites (jatakarma) on the first day itself. <br />
<br />
The right breast is recommended to be introduced first for suckling. [Cha. Sa. Sharira Sthana 8/46]. Its relevance is yet to be explored using scientific studies.<br />
<br />
In cases where breast milk production is delayed due to strenuous labor, a schedule has been recommended for alternatives of breastfeeding.<br />
<br />
• On the first day, the child is to be fed with gold or Cynodon dactylon (durva), along with honey and ghee, twice. <br />
<br />
• The second and the third day, ghee medicated with Ipomoea sepiaria (Lakshmana) is given. <br />
<br />
• On the fourth day, the child is to be breastfed with the administration of butter or honey-ghee mixture. <br />
<br />
• From the fifth day, normal routine feeding shall be initiated. [Su.Sa. Sutra Sthana 10/14-15]<br />
<br />
If insufficiency of breast milk is noted, two wet nurses shall be entrusted. Feeding the child from breast of more than two ladies is also not recommended. [A.Hr. Uttara Sthana 1/16] <br />
<br />
Cow’s milk and goat’s milk are recommended in the absence of breast milk. The milk is recommended to be processed with drugs like Solanum indicum, Solanum xanthocarpum, Desmodium gangeticum, Uraria picta, and Tribulus terrestris. [A.Hr. Uttara Sthana 1/20]<br />
<br />
As per the current view, breastfeeding must be started soon after the birth, and exclusive breastfeeding is to be continued up to 6 months. For the first few weeks, the baby shall be fed 7 to 8 times a day. A newborn normally loses weight up to 10% in the first week and regains its birth weight by the 10th day. But the loss of weight above 10% in first 4 days indicates either poor feeding or illness of the baby.<ref>B. Vishnu Bhat. Care of Normal Newborn, IAP textbook of pediatrics, 7th edition, Jaypee Publishers. Chapter 2.3, Page No. 47.</ref> <br />
<br />
With higher content of lactose, whey and lactalbumin, lower solute load, and osmolality compared to that of animal milk, human milk stands the best choice of diet for babies, at least up to 6 months.<ref>Meharban Singh, Feeding and Nutrition, Care of Newborn, Revised Eighth edition (2017), CBS Publishers and Distributors Pvt. Ltd., Chapter 14, Page No: 222.</ref> The substitution of breast milk with animal milk or formulas based on them is not recommended unless the situation demands. In such cases, goat milk or cow milk-based formula or liquid milk shall be provided. Goat milk-based infant formulae have been found to be resembling human milk than those of cow milk.<ref>Maathuis A, Havenaar R, He T, Bellmann S. Protein Digestion and Quality of Goat and Cow Milk Infant Formula and Human Milk Under Simulated Infant Conditions. J Pediatr Gastroenterol Nutr. 2017 Dec;65(6):661-666. doi: 10.1097/MPG.0000000000001740. PMID: 28968291; PMCID: PMC5704675.</ref> All the substitutes for breast milk, their production, distribution, advertising, etc. are governed by the Infant Milk Substitutes Act 1992.<ref>https://legislative.gov.in/sites/default/files/A1992-41.pdf </ref><br />
<br />
===Protective measures===<br />
<div style="text-align:justify;"><br />
There are various methods that were practiced in ancient times to protect the neonate from surrounding morbidity-causing factors. <br />
<br />
1. Placing branches of the following trees around the maternity home: - Acacia catechu (khadira), Zyzyphus nummularia (karkandhu), Salvadora persica (pilu), and Grewia asiatica (parushaka).<br />
<br />
2. Grains of Brassica juncea (sarshapa), Linum usitatissimum (atasi), and rice are strewn around the place where the newborn baby is kept.<br />
<br />
3. A ritual of offering rice to the fire (tandula balihoma) , is done twice daily till the day of naming ceremony (usually the 10th day).<br />
<br />
4. A club or pestle is placed along the lower wooden beam of the door frame.<br />
<br />
5. Medicines like Acorus calamus (vacha), Saussurea lappa (kushtha), Ferula asafetida (hingu), Brassica juncea (sarshapa), Linum usitatissimum (atasi), and Allium sativum (lashuna) and other drugs that are capable of eliminating the surrounding morbidity factors (rakshoghna) are to be tied inside a cloth packet and suspended down from the upper beam of the door frame.<br />
<br />
6. These packets are worn by the mother and child on their necks.<br />
<br />
7. They are also kept along with cooking vessels, water pots, couches, etc.<br />
<br />
8. Inside the maternity home, there is a constant fire that arises from burning medicinal plants like Diospyros peregrina (Tinduka).<br />
<br />
9. Female attendants who have the experience of raising multiple children, who are friendly, compassionate, devoted, devoid of grief, capable of handling stress, and friends and relatives are to stay awake in the nights up to 10 to 12 days.<br />
<br />
10. The house is filled with pleasant people and hymns of Atharva Veda (hymns are to be chanted twice a day in the maternity home). [Su.Sa. Sutra Sthana 10/23]<br />
<br />
Maintaining strict asepsis in the nursery is critically important. Many of the infections in neonates, especially bacterial, can be prevented by strict monitoring of asepsis. Among the aseptic measures, hand washing before entering the nursery and after touching each neonate is most important. Housekeeping practices like vacuum cleaning (for dust removal), wet mopping using 3% phenol solution, disinfection practices in adherence with the recommendations, use of sterile equipment, fumigation using 40% formalin, proper biomedical waste management, and regular surveillance of bacterial flora are pivotal in the management of nursery.<br />
</div><br />
==Recommendations for the neonatal care unit or child nursery==<br />
<div style="text-align:justify;"><br />
• Constructed by an expert in architecture (vastuvidya)<br />
<br />
• Attractive <br />
<br />
• Devoid of darkness<br />
<br />
• Protected from excessive air entry<br />
<br />
• Firm<br />
<br />
• Safe from attack of animals.<br />
<br />
• Well compartmentalized into areas for water storage, grinding, lavatory, bathroom and kitchen.<br />
<br />
• Fitting all the season<br />
<br />
• Bed, seats, mats, etc. set in accordance with the respective season.<br />
The house shall be well protected, and the prerequisite rituals are conducted. Hygiene and availability of medical service also must be ensured [Cha. Sa. Sharira Sthana 8/60]<br />
</div><br />
==Recommendations regarding the bed and fabrics used for the child==<br />
<div style="text-align:justify;"><br />
Beds, seats, sheets, and clothes used for the child should be soft, light, clean and pleasant-smelling. Once contaminated with sweat, excreta, germs, urine and feces, these must be discarded or cleaned, dried and fumigated and then reused. <br />
<br />
The drugs usable for fumigation include Hordeum vulgare (yava), Brassica juncea (sarshapa), Linum usitatissimum (atasi), Ferula asafetida (hingu), Commiphora mukul (guggulu,), Acorus calamus (vacha), Angelica glauca (choraka), Bacopa monnieri (brahmi), Nardostachos jatamamsi (Jatamamsi), Saraca asoca (ashoka), Picrorhiza kurroa (rohini), and slough of snake mixed with ghee. [Cha. Sa. [[Sharira Sthana]] 8/61]<br />
<br />
The drugs that are mentioned for fumigation and preventing infection have antimicrobial action (especially against Staphylococcus aureus) in vitro.<ref>Manita Ahlawat et.al., In-vitro Evaluation of Antimicrobial Activity of Dhupana Drugs on Staphylococcus aureus, International Journal of Ayurvedic Medicine, 2019, 10(3), 289-292</ref> <br />
</div><br />
=== Wearing of amulets ===<br />
<div style="text-align:justify;"><br />
Amulets made from pearls and other jewels end of right horns of rhinoceros, deer, or bull, drugs which have the property of promoting the growth of the child (prajasthapana).eg- Bacopa monnieri (aindri) are advised to be worn. [Cha. Sa. [[Sharira Sthana]] 8/62] <br />
<br />
Any scientific explanation regarding the action of talismans and amulets is not available. Even though it has been made an object of study in various research works. It is considered to be an element indicating emotional and psychological support. The concept of evil eye and measures to fend it off are prevalent in various forms all over the globe. Even these spiritual tools shall be used with caution as they are also not completely free from adverse reactions, for instance some amulets have been identified to be potential chemical toxins (especially lead).<ref>Centers for Disease Control and Prevention (CDC). Lead poisoning of a child associated with use of a Cambodian Amulet --- New York City, 2009. MMWR Morb Mortal Wkly Rep. 2011 Jan 28;60(3):69-71. PMID: 21270744.</ref> <br />
</div><br />
===Recommendations for selection of toys===<br />
<div style="text-align:justify;"><br />
Toys for the baby must be diverse, sound-producing, attractive, light, devoid of sharp edges, non-swallowable, non-dangerous, non-frightening. [Cha. Sa. Sharira Sthana 8/63] <br />
<br />
In those times, if the physical attributes of the toys were the primary area of concern, today, chemical aspects also are to be taken care. Phthalates, lead, and cadmium used in soft plastic or PVC toys, button batteries, and several other chemicals have posed dangerous threats to children. Cancer, kidney and reproductive dysfunction, and intellectual disabilities are the major diseases associated with these chemicals.<ref>Pandve, Harshal T. “Selecting the Right Toys for Your child is Not a Child's Play.” Indian journal of community medicine : official publication of Indian Association of Preventive & Social Medicine vol. 35,2 (2010): 367-8. doi:10.4103/0970-0218.66867</ref> Most countries have safety regulations for toys. The toys also play a pivotal role in the child's development in all domains of creativity, intellect, problem-solving ability, and social behavior. Toys are to be judiciously selected, specifically according to the need of the child. <br />
<br />
According to the utility, toys are of five categories:<br />
<br />
I. Symbolic and/or pretending (cooking set, doctor set, doll, car)<br />
<br />
ii. Fine motor, adaptive, manipulative (blocks, jigsaw, shapes, puzzles)<br />
<br />
iii. Art (music instruments, clay, coloring) <br />
<br />
iv. Language, concepts (letter scrabbles, letter toys, number games, board games, cards)<br />
<br />
v. Gross motor (Tricycles, push and pull toys, large toy cars, etc.)<br />
<br />
It is also important that the toys improve the interactions between the child and his caregivers, peers, and parents. Obesity, aggression, and poor social interactions are often observed as consequences of excessive indulgence in electronic toys and games).<ref>Aleeya Healey, Alan Mendelsohn, Selecting Appropriate Toys for Young Children in the Digital Era, COUNCIL ON EARLY CHILDHOOD, Pediatrics Jan 2019, 143 (1) e20183348; DOI: 10.1542/peds.2018-3348</ref><br />
</div><br />
<br />
==Approach to an unhealthy newborn==<br />
<div style="text-align:justify;"><br />
The guidelines for the management of an unhealthy neonate are as follows.<br />
<br />
If a neonate is ill, the following is to be considered in him/her:<br />
<br />
- Genetic constitution on the basis of [[dosha]] ([[Prakriti]])<br />
<br />
- Probable etiology<br />
<br />
- Prodromal symptoms, if any<br />
<br />
- Clinical features<br />
<br />
- Aggravating and relieving factors<br />
<br />
- Geographical influences <br />
<br />
- Climatic influences<br />
<br />
- Site of origin and manifestation of the disease. [Cha. Sa. Sharira Sthana 8/64]<br />
<br />
===Evaluating a sick newborn===<br />
<div style="text-align:justify;"><br />
A history comprising the age of neonate, antenatal and intrapartum events, delivery mode, Apgar score, neonatal resuscitation, feeding history, disease history is to be taken primarily. There are various scales that are used in neonatology:<br />
<br />
I. Apgar Score<ref>https://pediatrics.aappublications.org/content/pediatrics/117/4/1444.full.pdf </ref> : Apgar score is one of the most initial and relevant scores used in neonatology. It is primarily used to assess the basic condition of the child at birth.<br />
<br />
ii. Downe’s score<ref>http://cghealth.nic.in/ehealth/2013/Training_Portal/pdf/FBNC/Chapter%2010.pdf </ref> : The score and Silverman and Anderson score are used to assess respiratory distress in neonates. <br />
<br />
iii.New Ballard’s score <ref>https://www.ballardscore.com/files/BallardScore_scoresheet.pdf </ref> : This score calculates the gestational age of the child under two broad headings, physical and neuromuscular maturity.<br />
<br />
iv.Sarnat & Sarnat staging<ref>https://www.health.qld.gov.au/__data/assets/pdf_file/0014/140162/g-hie.pdf </ref> , Levene staging <ref>https://www.newbornwhocc.org/pdf/post_asphyxia_mangement.pdf </ref>: Hypoxic-ischemic encephalopathy (HIE) is caused due to hypoxemia and/ or reduced cerebral blood flow due to a peripartum event. It is one of the significant causes of mortality and long-term morbidity in neonates. These two scales are used to stage HIE.<br />
<br />
v.CRIB score<ref>Ezz-Eldin ZM, Hamid TA, Youssef MR, Nabil Hel-D. Clinical Risk Index for Babies (CRIB II) Scoring System in Prediction of Mortality in Premature Babies. J Clin Diagn Res. 2015 Jun;9(6):SC08-11. doi: 10.7860/JCDR/2015/12248.6012. Epub 2015 Jun 1. PMID: 26266178; PMCID: PMC4525567</ref> : Clinical Risk Index for Babies score is a UK based score that takes into consideration the birth weight, gestational age, congenital malformations, maximum base excess in the first 12 hours, and the minimum and maximum levels of inspired oxygen in the first 12 hours for evaluating the risk of mortality amongst low birth weight babies. It has been recently updated to CRIB II.<br />
<br />
vi. SNAP score<ref>Harsha SS, Archana BR. SNAPPE-II (Score for Neonatal Acute Physiology with Perinatal Extension-II) in Predicting Mortality and Morbidity in NICU. J Clin Diagn Res. 2015 Oct;9(10):SC10-2. doi: 10.7860/JCDR/2015/14848.6677. Epub 2015 Oct 1. PMID: 26557585; PMCID: PMC4625304.</ref> : The score for Acute Neonatal physiology was a USA-based score for assessing mortality and morbidity risk in a neonatal ICU. It considered 26 factors, which was simplified in its further generations, now in the form SNAPPE II (SNAP with Perinatal Extension II) considering six major factors. <br />
</div><br />
<br />
==Diseases of the newborn ==<br />
There are a few diseases of newborn and their management protocols mentioned in classical texts of Ayurveda.<br />
===Fetal aspiration syndrome (ulbaka)===<br />
<div style="text-align:justify;"><br />
Due to insufficient clearing of amniotic fluid or the mucus in the throat, the nutrient fluid derived from the consumed food gets vitiation due to interaction with them. This leads to the fainting of the child with clenched fists. The child also gets afflicted by various other diseases like heart diseases, convulsions, dyspnea, cough, vomiting and fever. It is called ulbaka or ambupurna. [A.S. Uttara Sthana 2/52]<br />
<br />
'''Management:''' After immediate neonatal resuscitation, the disease should be treated with principles of purification of channels (srotoshodhana) followed by palliative therapy (shamana chikitsa)<br />
<br />
Daily administration of goat’s urine is recommended in this condition. It is not practiced currently. Oil massage and bathing are strictly contraindicated. A medicated ghee preparation namely “Bilvadi gritam” is indicated in this condition. [A.S.Uttara Sthana 2/52]<br />
<br />
'''Meconium aspiration syndrome'''<br />
<br />
The fetus passes meconium (greenish to brownish black thick secretion containing gastric contents), which may be aspirated in utero, during birth, or after birth known as “Meconium aspiration syndrome”. The meconium that has been breathed in, due to its mechanical properties, result in trapping of air inside the alveoli, and with irritant nature and toxicity, causes the inflammation of lung parenchyma, deactivation or wash-out of the surfactant and pulmonary hypertension leading to further complications. The clinical features of the condition include apnea leading to respiratory distress, suprasternal, substernal and intercostal retractions, grunting, emphysema, atelectasis, and consolidation. The management of MAS includes stomach wash, oxygen supply, thermoneutral environment, and symptomatic management. Continuous positive airway pressure, specific antibiotics, inhaled nitric oxide, and surfactant therapy constitute other therapeutic considerations.<ref>Meharban Singh, Respiratory Disorders, Care of Newborn, Revised Eighth edition (2017), CBS Publishers and Distributors Pvt. Ltd., Chapter 19, Page No: 353.</ref><br />
</div><br />
<br />
===Swelling on head ( upashirshaka)===<br />
<div style="text-align:justify;"><br />
The [[vata dosha]] gets vitiated in the skull of the fetus, leading to the formation of edema with color similar to the body, without pain. This condition is called Upashirshaka. [A. Hr. Uttara Sthana 23/21]<br />
<br />
'''Management:'''<br />
<br />
The management protocol is the same as disorders of [[vata]](vatavyadhi).Keeping the cotton soaked with oil on the scalp(shiropichu)and application of oil preparation called “bala taila” are mentioned in the standard regimen. If the swelling is not subsiding with these measures, the line of treatment of abscess(vidradhi) may be adopted. [ A. Hr. Uttara Sthana 22/19-20]<br />
</div><br />
'''Caput succedaneum and cephalhematoma'''<br />
<br />
These two are the main clinical conditions that resemble upashirshaka. They shall be differentiated as follows:<br />
{| class="wikitable"<br />
|-<br />
!Feature !! Caput succedaneum !! Cephalhematoma<br />
|-<br />
|Onset || Birth || After 2-3 days of birth<br />
|-<br />
|Site || Soft tissue of scalp ||Sub-periosteum <br />
|-<br />
|Feature of swelling || Pitting, non-fluctuant, diffuse, not separated by sutures.|| Non-pitting, fluctuating, separated by sutures.<br />
|-<br />
|Associated features||Ecchymosis over face in face or brow presentation || Rarely associated with linear fracture of skull<br />
|-<br />
|Time taken to resolve || Few days || Few days to few weeks<br />
|-<br />
|Extent of resolution ||Spontaneous and complete || Spontaneous, very rarely leaves elevated margins and calcifications.<br />
|-<br />
|Intervention || Not needed || Incision or aspiration in case of infection or hyperbilirubinemia.<ref>Meharban Singh, Care of the Normal Newborn, Care of Newborn, Revised Eighth edition (2017), CBS Publishers and Distributors Pvt. Ltd., Chapter 8, Page No: 163. </ref> <br />
|}<br />
<br />
===Diaper rash (gudakuttaka) ===<br />
Due to increased sweating or adhesion of feces to the anal region, coppery-colored lesion associated with itching occurs. Gudakutta in Ayurveda is also popular by other names Matrkadosha, Ahiputana, Anamika (Diaper rash or diaper dermatitis). [A. Hr. Uttara Sthana 2/69-70]<br />
<br />
'''Management:'''<br />
<br />
• Purification of mother’s breast milk with drugs having the property of alleviating [[pitta]] and [[kapha]]<br />
<br />
• cold decoction of Santalum album(chandana) is administered<br />
<br />
• Lepana with collyrium, honey and Santalum album (chandana)<br />
<br />
• Pouring of decoction of Emblica officinalis (Amalaki), Terminalia bellerica (Bibhitaki), Terminalia chebula (Haritaki, Ziziphus mauritiana (badari), and Ficus lacor Ham. (plaksha)<br />
<br />
• Dusting of fine powder of Glycyrrhiza glabra Linn(yasti), conch(shankha) and collyrium (sauveeranjanam)<br />
<br />
• Leech therapy (raktamoshana using jaloka) in cases of redness and itching. [ A.Hr. Uttara Sthana 2/71-75]<br />
<br />
Diaper dermatitis is contact eczema that results from the cumulative effect of hyperhydration of the stratum corneum due to the stagnation of urine and feces within the diaper. The friction of the diaper on the skin leads to inflammation, skin barrier dysfunction and increased vulnerability to infections. Maceration of skin, fungal infection, etc. are also seen contributive to diaper rash. It is managed by educating the parents about diaper related hygiene and topical medications like Zinc Oxide, petrolatum, Aquaphor or rarely topical steroids.<ref>Fölster-Holst R. Differential diagnoses of diaper dermatitis. Pediatr Dermatol. 2018 Mar;35 Suppl 1:s10-s18. doi: 10.1111/pde.13484. PMID: 29596730.</ref><br />
<br />
Some other diseases and symptoms mentioned in Ayurveda classics, prevalent in neonates and infants are:<br />
<br />
• Palatal disorders like palatine polyps (talukantaka)<br />
<br />
• Diseases associated with cranium and sutures (mastulungakshaya and symptom of talukantaka)<br />
<br />
• Born with teeth(sadantajanma)<br />
<br />
• Diabetes mellitus type I (Jataprameha)<br />
<br />
• Congenital hemorrhoids (Sahajarshas)<br />
<br />
• Malnutrition related disorders (Phakka, Kumarashosha, Parigarbhika)<br />
<br />
• Dermatological disorders (Balavisarpa, Mahapadma, Paridagdhacchavi) <br />
Repeated vomiting of breast milk <br />
<br />
Diseases arising due to consumption of vitiated breast milk (Ksheeralasaka, Kumarashosha)<br />
<br />
Affliction by evil forces named 'Graha' is described. These conditions are similar to the present-day infections and developmental disorders due to birth trauma and other perinatal factors.<br />
<br />
==General principles of management of diseases in newborns and children==<br />
<br />
The pathophysiological factors of diseases in the infant are the same as that in an adult. The difference is that body components in the infant are very immature.[A.Hr.Uttara Sthana 1/30-31] Hence, there are restrictions in administering medicines and therapeutic procedures in children. <br />
The nature of medicines used in children must be decided after considering the following factors:<br />
<br />
- Lower doses<br />
<br />
- Sweet in taste<br />
<br />
- Soft<br />
<br />
- Light to digest<br />
<br />
- Pleasant smelling<br />
<br />
- Cool (not too hot or pungent)<br />
<br />
- Auspicious<br />
<br />
In the medium of milk [Cha. Sa. [[Chikitsa Sthana]] 30/285]<br />
<br />
In case of medicines to be given orally in infants, the mother's breasts shall be anointed with the paste of the medicines and given to the child for sucking. <br />
</div><br />
==Thesis Works done==<br />
1. M. S. Kamath (1981) : Response of Madhu and Ghrita in New born, I.P.G.T.<br />
& R.A., Jamnagar.<br />
<br />
2. Amruta Gaikwad (2011) : A Comparative Pharmaco-Clinical study of the effect of Madhu-Ghrita and Swarna-Vacha-Madhu-Ghrita on Neonates, I.P.G.T. &R.A.,Jamnagar.<br />
<br />
3. Sital S Desai (2011) : Effect of Suvarnaamritaprashana in recurrent attacks of kasa,RGUHS, Bangalore.<br />
<br />
4. Aniket Patil (2012), To Clinically Evaluate the effect of Suvarna binduprashan on immunity and intelligence quotient,BMK Ayurveda Mahavidhyalaya,KLE,Belgaum.<br />
<br />
5. Vinamra Sharma (2012) : Toxicity study of Suvarna Binduprashana in albino rats,KLE, Belgaum.<br />
<br />
6. Anupriya (2013) : Safety and efficacy study of Swarna Prashana drops prepared from Swarna Bhasma and Swarna Lavana (Dept of RSBK), I.P.G.T.&R.A.,Jamnagar.<br />
<br />
7.Jyothy.KB, (2013) : A Randomized Controlled Clinical Trial on Swarna Prashana in infants w.s.r. to its immunomodulatory activity, I.P.G.T. &R.A., Jamnagar.<br />
<br />
8.Singh Kumari Poonam(2016): A Randomized Controlled Clinical Trial On Swarna Prashana And Its Immunomodulatory Activity in neonates, Department of Kaumarabhritya,IPGT &RA, Jamnagar.<br />
<br />
==Related Chapters==<br />
<br />
[[Jatisutriya Sharira]]<br />
<br />
==Abbreviations==<br />
<br />
• Sa. = Samhita, • Cha. = Charak, • Su. = Sushruta, • A. = Ashtanga, • Hr. = Hridaya, • S. = Sangraha,<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Congenital_disorders&diff=44748Congenital disorders2024-02-24T10:13:25Z<p>Agnivesha: </p>
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|description=Congenital disorders are disabilities or malformations present at or before birth. Ayurveda emphasizes on prevention of congenital disorders through proper preconception, ante- natal and intra partum care.<br />
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'''Understanding congenital disorders in [[Ayurveda]] and contemporary research''' <br />
<p style='text-align:justify;'>Congenital disorders are disabilities or malformations present at or before birth. These are identified in prenatal life or at birth, or many years later. As per the World Health Organization, congenital anomalies are a leading cause of neonatal deaths. Every year an estimated 295 000 newborns die within 28 days of birth due to congenital anomalies. These can contribute to long-term disability, with significant impacts on individuals, families, healthcare systems, and societies. <ref>Available from https://www.who.int/news-room/fact-sheets/detail/congenital-anomalies accessed on 15/06/2021</ref><br />
<br/><br />
Human genetics studies individual genes, their role and function in disease, and their mode of inheritance. Genomics refers to an organism's entire genetic information, the genome,and the function and interaction of DNA within the genome, as well as with environmental or nongenetic factors such as a person's lifestyle. Characterization of the human genome in genomic studies has supported genetics to elucidate the etiology, pathogenesis of the disease, and improve therapeutic interventions and outcomes. The impressive advances in genetics, genomics, and health care information technology have significantly increased the wealth of knowledge. It is helpful in medical practice and play a prominent role in the diagnosis, prevention, and treatment of disease.<ref>J. Larry Ja meson, Peter Kopp. Principles of Human Genetics. In Harrison’s principles of internal medicine. 19th edition. Pg. 425. </ref> <br />
<br/>The ancient rishis of [[Ayurveda]] had recognized the genetic basis of diseases. They have documented the knowledge in various contexts. The current medical system focuses on the identification of genes responsible for diseases. At the same time, the references found in [[Ayurveda]] texts indicate the causes of genetic disorders and their role in health and diseases. A proper study to bridge the gaps and connect these two pools of information can reveal significant insights for a comprehensive understanding of why and what of congenital and genetic disorders. The present article describes congenital disorders in [[Ayurveda]] texts and contemporary research.<br />
</p> <br />
{{Infobox<br />
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|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = [[Sharira]] / [[Garbha]] / Congenital disorders<br />
<br />
|label2 = Authors<br />
|data2 = Anagha S.<sup>1</sup>, [[Yogesh Deole|Deole Y.S.]]<sup>1</sup><br />
<br />
|label3 = Reviewers <br />
|data3 = [[Gopal Basisht|Basisht G.]]<sup>1</sup>, Chavan- Gautam P.<sup>2</sup><br />
<br />
|label4 = Editor <br />
|data4 = Basisht G.<sup>1</sup><br />
<br />
|label5 = Affiliations<br />
|data5 = <sup>1</sup>[[Charak Samhita Research, Training and Development Centre]], I.P.G.T.& R.A., Jamnagar,<br />
<sup>2</sup> Center for Complementary & Integrative Health, Savitribai Phule Pune University, Maharashtra, India.<br />
|label6 = Correspondence email<br />
|data6 = carakasamhita@gmail.com<br />
<br />
|label7 = Publisher <br />
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
|label8 = Date of first publication:<br />
|data8 = July 21, 2021<br />
|label9 = DOI<br />
|data9 = 10.47468/CSNE.2021.e01.s09.068<br />
}}<br />
==Congenital disorders as per [[Ayurveda]]==<br />
<div style="text-align:justify;"><br />
In [[Ayurveda]], the congenital disorders are considered incurable(asadhya) with poor prognosis. Similarly, some hereditary of familial (kulaja) ailments are also explained as incurable. <br />
<br />
E.g. Congenital or hereditary obstinate urinary diseases including diabetes (Jataja prameha) [Cha. Sa. [[Chikitsa Sthana]] 6/57] <br />
<br />
Ayurveda emphasizes on prevention of congenital disorders through proper preconception, ante- natal and intra partum care. The causes for congenital disorders are explained in detail. These are helpful in taking necessary actions to avoid such risk factors and obtaining a healthy progeny.<br />
</div><br />
<br />
==Causes of Congenital Disorders==<br />
<div style="text-align:justify;"><br />
[[file:Causes.PNG|500px|'''Image 1:Causes of Congenital Disorders'''|thumb]]<br />
The causes of congenital disorders can be analyzed in view of physical, mental and spiritual dimensions. <br />
<br />
These causes can be broadly classified based on period: <br />
<br />
1) Preconception period<br />
<br />
2) Antenatal period<br />
<br />
3) Intra-partum period<br />
<br />
== Factors related to preconception Period==<br />
<br />
===Physical factors ===<br />
<br />
==== Genetic defects in parents====<br />
'''Abnormalities in gametes (beeja dosha)'''<br />
<div style="text-align:justify;"><br />
The concept of genetics is denoted with the terms ‘beeja’(seed or gametes), ‘beejabhaga’ (chromosomes) and beeja-bhagavayava (nucleic acids and genes). The maternal (matruja) and paternal (pitruja) factors are responsible for the formation of the embryo. When any part of these three genetic materials is abnormal, it leads to deformity or mal-formation of the organ or body part. [Cha. Sa. [[Sharira Sthana]] 3/17]<br />
<br />
====Role of reproductive physiology ([[shukra dhatu]]) of parents====<br />
The vitiation of reproductive elements [[shukra dhatu]] and its channels of transformation and transportation (shukravaha srotasa) results in deformities in progeny. [Cha. Sa. [[Sutra Sthana]] 28/28], [Cha. Sa. [[Chikitsa Sthana]] 2;8/34] The normal status of [[shukra dhatu]] at the time of conception is important for normal embryogenesis. <br />
<br />
====Disorders of female reproductive system ====<br />
Optimum health of uterus/female reproductive tract (kshetra) is an essential factor for the normal growth and development of the fetus. <br />
<br />
==== Role of time factor (kala) ====<br />
Age of the parents at the time of conception is important. In Ayurvedic texts, the minimum age for normal and healthy conception is described as twenty five years for male and sixteen years for female. At this age, the individual attains complete psycho-sexual maturity to become responsible parents. [Su. Sa. Sutra Sthana 35/13] Young girls and old women are not advised for conception. [Cha. Sa. [[Sharira Sthana]] 8/6] If the recommended age is not followed for conception, it can lead to intrauterine death of fetus, neonatal death, ill health and deformed body parts of the child.[A. S. Sharira Sthana 1/5]<br />
<br />
Pregnancy at a very young age causes premature births. Aneuploidy (abnormal chromosome number) is the principal hereditary abnormality associated with age of either parent. Advanced maternal age is associated with increased risks for miscarriage, chromosomal abnormalities, stillbirth, foetal growth restriction and preterm birth.<ref>Frick AP. Advanced maternal age and adverse pregnancy outcomes. Best Pract Res Clin Obstet Gynaecol. 2021 Jan;70:92-100. doi: 10.1016/j.bpobgyn.2020.07.005. Epub 2020 Jul 15. PMID: 32741623.</ref>Recent research shows that younger paternal age(< 20 years) could increase the risks of urogenital abnormalities and chromosome disorders in fetus. Advanced paternal age (≥ 40 years) could increase the risks of cardiovascular abnormalities, facial deformities, urogenital abnormalities, and chromosome disorders in their offspring.<ref>Fang Y, Wang Y, Peng M, et al. Effect of paternal age on offspring birth defects: a systematic review and meta-analysis. Aging (Albany NY). 2020;12(24):25373-25394. doi:10.18632/aging.104141</ref> Growing evidences also indicate that the offspring of older fathers are prone to reduced fertility and an increased risk of birth defects, some cancers, and schizophrenia.<ref>Bray I, Gunnell D, Davey Smith G. Advanced paternal age: how old is too old?. J Epidemiol Community Health. 2006;60(10):851-853. doi:10.1136/jech.2005.045179</ref><br />
<br />
===Psychological and behavioral factors===<br />
A pleasant state of mind is the prime requirement for conception. [Cha. Sa. [[Sutra Sthana]] 25/40] The mental status of parents during coitus and conception is important. Coitus shall be avoided, when either of the partners is hungry, thirsty, or frightened, averse, sorrow-stricken, angry, distressed with relationship, or not desiring for sex. These states during coitus adversely affect conception and health of progeny. [Cha. Sa. [[Sharira Sthana]] 8/17] Studies show that preconception stress alters offspring development in a parental and fetal sex-specific manner. This is reflected in the metabolic and immune-related genes in the placenta as well as brain transcriptome.<ref>Yasmine M.Cissé et al, Brain and placental transcriptional responses as a readout of maternal and paternal preconception stress are fetal sex specific, Placenta, Volume 100, October 2020, Pages 164-170.</ref> <br />
<br />
===Spiritual factors ===<br />
<br />
Sinful acts and atheistic attitude of parents [Su. Sa. Sharira Sthana 2/50-52], deeds of previous life ([[atma]] –karma dosha) [Cha. Sa. [[Sharira Sthana]] 2/29] and unrighteousness(adharma) [Su. Sa. Sharira Sthana 3/36] can cause congenital disorders. These factors are commonly considered as of ‘unknown origin’ in current medical practices. <br />
</div><br />
<br />
==Factors related to antenatal period==<br />
<div style="text-align:justify;"><br />
Improper antenatal care and poor nutrition during pregnancy can lead to deformity in the fetus. [Cha. Sa. [[Sharira Sthana]] 4/30] The six factors responsible for embryogenesis play an important role in the causation of congenital disorders. These include maternal (matruja), paternal (pitruja), spiritual ([[atma]]ja), psychological (sattvaja), adaptations ([[satmya]]ja) and nutritional component (rasaja). Minor defects in these factors can cause congenital abnormalities in the fetus. Major defects cause abortion or intrauterine death of the fetus. [Cha. Sa. [[Sharira Sthana]] 4/28-29]<br />
<br />
===Role of [[panchamahabhuta]]===<br />
<br />
The five fundamental elements ([[pancha mahabhuta]]) play basic functions during embryogenesis. [[Vayu]] performs function of cell division/multiplication (vibhajana); [[agni]] carries function of metabolism(pachana); [[jala]] carries function of moisture or fluid (kledana); [[Prithvi]] carries function of compactness or formation of mass(samhanana); and [[akasha]] carries function of enlargement of size(vivardhana). If these functions are carried out in normal proportion, the body's normal structure (shareera) is formed. The defective proportion or functioning can adversely affect embryogenesis and result in congenital anamolies. [Su.Sa. Sharira Sthana 5/3] More specifically, [[vayu]] and [[akasha]] cause anatomical deformities in children. [Bhela Sa Sharira Sthana 3/15-16]<br />
<br />
===Role of [[dosha]]===<br />
<br />
Vitiation of all three [[dosha]] during pregnancy can cause congenital disorders. [A. H. Sharira Sthana 1/6] [[Vata]] [[dosha]] plays key role as controller of all activities and anatomical shapes (akruti) of the embryo (garbha). [Cha. Sa. [[Sutra Sthana]] 12/8], [Su. Sa. Sharira Sthana 2/50-52]<br />
<br />
===Role of [[ dhatu]]===<br />
<br />
The structural and functional integrity of maternal reproductive organs especially the uterus is having a great role in the growth and development of the fetus. The quality of [[rasa dhatu]] of the mother and its transportation to the fetus plays a vital role.The placenta (apara) and umbilical cord (nabhi nadi) also play crucial role in the nourishment of fetus (garbha poshana). The disorder of these structural entities certainly affects the fetus and leads to some congenital deformities.<br />
<br />
===Mental status of mother===<br />
<br />
The mental status of the mother during pregnancy can influence fetal growth and development.The psychological and cognitive development of fetus depends on the psychological status of the mother and the topics listened to by the pregnant woman.[A.S. Sharira Sthana 1/66] And also, the importance of maintaining the positive psychological status of mother while treating the fetal growth related ailments like intra uterine growth restriction is being emphasized.[A.H. sharira Sthana 2/20]<br />
<br />
===Diet and lifestyle of the mother ===<br />
<br />
The harmful diet and lifestyle factors followed by mothers that can adversely affect progeny (garbhopaghatakara bhavas) are described below. [Cha. Sa. [[Sharira Sthana]] 8/21] More research studies are needed to find out exact genetic connections in the causes and their effects on progeny. <br />
<br />
===Causes of premature birth or atrophy or emaciation of fetus ===<br />
<br />
* Sitting in awkward positions, on uneven and hard seats <br />
<br />
* Suppressing the urge to pass flatus, urine, and defecation<br />
<br />
* Indulgence in intensive or extreme forms of physical activities<br />
<br />
* Excessive consumption of pungent and hot food items or less quantity of food than needed <br />
<br />
===Causes of miscarriage ===<br />
<br />
* Repeated trauma or injuries, looking down from heights (e.g., from mountain-tops or cliffs, deep wells, etc.) <br />
<br />
* Traveling long distances in excessively jerky carriages<br />
<br />
* Prolong exposure to loud and unpleasant noise<br />
<br />
===Causes of mental retardation and psychiatric disorders in child ===<br />
<br />
* Excess sleeping in open air or walking at night leads to the birth of a mentally challenged child. <br />
<br />
* Indulgence in too many quarrels and fights can lead to epilepsy in a child.<br />
<br />
* Excess indulgence in coitus (or a nymphomaniac) leads to the birth of a truant with a passion for women.<br />
<br />
* Constant grief in pregnancy would give birth to a timid, or under-developed, or short-lived child.<br />
<br />
* A woman who always thinks ill of others gives birth to a delinquent or an anti-social child.<br />
<br />
* A woman who is a thief will give birth to a lazy child who is wicked and inept.<br />
<br />
* An intolerant woman would give birth to a child who is of fierce, deceitful, and jealous nature.<br />
<br />
===Lifestyle-related causes === <br />
<br />
* A woman who sleeps for long hours would give birth to a dull and unwise child with poor digestive capacity.<br />
<br />
* A woman addicted to wines gives birth to a child who is ever-thirsty and fickle-minded.<br />
<br />
===Dietary causes ===<br />
<br />
* A woman who consumes flesh and meat of godha (iguana) would give birth to a child afflicted with stones or shanairmeha (a type of urinary disorder where dribbling is seen)<br />
<br />
* A woman who consumes pork frequently would give birth to a child with red eyes, rough body-hair, and prone to suffering from severe respiratory disorders.<br />
<br />
* A woman who used to consume fish excessively would give birth to a child with lagophthalmos and related eye disorders <br />
<br />
* A woman used to eating many sweets is prone to giving birth to a dumb or excessively obese child or a diabetic child. <br />
<br />
* A woman fond of sour food items is prone to giving birth to an offspring suffering from bleeding disorders or diseases of the skin and eyes.<br />
<br />
* A woman who consumes more salt or salty food articles may give birth to a child with early onset of wrinkles, grey hair, or baldness. <br />
<br />
* A woman used to pungent substances in excess may give birth to a weak child, deficient in semen and impotent.<br />
<br />
* A woman using bitter substances in excess may give birth to a child with emaciated, weak or undeveloped body. <br />
<br />
* A woman habituated to excessive use of astringents may give birth to a child with a blackish complexion, suffering from constipation and udavarta (misperistalsis).<br />
<br />
[Cha.Sa. Sharira Sthana 8/21]<br />
<br />
The effect of diet taken by the mother vitiating particular [[dosha]] is described. [A. S. Sharira Sthana 2/54-56]<br />
<br />
A systematic review shows that parental alcohol exposures are significantly associated with the risk of congenital heart diseases in offspring. This highlights the necessity of improving health awareness to prevent alcohol exposure during preconception and conception periods.<ref>Zhang S, Wang L, Yang T, Chen L, Zhao L, Wang T, Chen L, Ye Z, Zheng Z, Qin J. Parental alcohol consumption and the risk of congenital heart diseases in offspring: An updated systematic review and meta-analysis. Eur J Prev Cardiol. 2020 Mar;27(4):410-421. doi: 10.1177/2047487319874530. Epub 2019 Oct 2. PMID: 31578093.</ref><br />
<br />
===Effect of maternal diseases upon the fetus===<br />
<br />
The affliction of the body part of the pregnant woman, either by vitiation of [[dosha ]] or trauma, leads to the affliction of the identical part of the fetal body. [ Su. Sa. Sharira Sthana 3/17] Maternal autoantibodies can cross the placenta and cause fetal damage. For example, fetal thyroid goiter can be developed in response to maternal Graves' disease.<ref>Panaitescu AM, Nicolaides K. Maternal autoimmune disorders and fetal defects. J Matern Fetal Neonatal Med. 2018;31(13):1798‐1806. doi:10.1080/14767058.2017.1326904</ref><br />
<br />
===Effect of non-fulfillment of longings/desires of the mother during pregnancy (dauhruda vimanana)===<br />
<br />
The fetus expresses desires through mother. Hence the desires of the pregnant woman (dauhruda) should always be fulfilled. Any negligence or non-fulfillment can cause abnormalities or even death of the fetus. Suppression of desires vitiates [[vayu]], and produces various diseases, abnormalities in the fetus, or even death. [Cha. Sa. [[Sharira Sthana]] 4/25]<br />
Various studies indicate that mental illness and neurocognitive decline are prevalent co-morbidities in the adolescent and adult population with congenital heart diseases (CHD).<ref>Khanna AD, Duca LM, Kay JD, Shore J, Kelly SL, Crume T. Prevalence of Mental Illness in Adolescents and Adults With Congenital Heart Disease from the Colorado Congenital Heart Defect Surveillance System. Am J Cardiol. 2019;124(4):618‐626. doi:10.1016/j.amjcard.2019.05.023</ref> <ref>Keir M, Ebert P, Kovacs AH, et al. Neurocognition in Adult Congenital Heart Disease: How to Monitor and Prevent Progressive Decline. Can J Cardiol. 2019;35(12):1675‐1685. doi:10.1016/j.cjca.2019.06.020 </ref> <br />
<br />
=== Environmental factors=== <br />
<br />
Environmental conditions can play a role in fetal development. A retrospective cohort study reported a significant positive association between soil cadmium and air pollution evaluated by air quality index (AQI) and level of screening serum TSH in congenital hypothyroidism patients. It is inferred that the interaction of genetic, autoimmune, familial, and environmental factors with each other could have an influence on neonatal thyroid function.<ref>Hashemipour, M., Kelishadi, R., Amin, M.M. et al. The association between familial and environmental factors and prevalence of congenital hypothyroidism in center of Iran. Environ Sci Pollut Res (2020). https://doi.org/10.1007/s11356-020-10959-x</ref> <br />
</div><br />
<br />
==Factors related to intra partum period==<br />
<div style="text-align:justify;"><br />
Consequences of inappropriate bearing down efforts by the mother:<br />
If bearing down efforts are made in the absence of real labour pains, deafness, dumbness, dislocation of mandible, head and neck diseases, cough, dyspnoea, emaciation, and abnormal location of the body parts of the child are likely to occur. [ Su. Sa. Sharira Sthana 10/9]<br />
</div><br />
<br />
==Classification of congenital disorders ==<br />
<div style="text-align:justify;"><br />
The congenital disorders are classified in two major categories. [ Su. Sa. Sutra Sthana 24/5]<br />
<br />
'''1) Due to genetic defects (aadibalapravrutta):'''<br />
<br />
These include maternal (matruja) or paternal (pitruja) genetic factors. These can be termed as ‘pre-conception causes’. <br />
<br />
Examples: <br />
<br />
* Skin lesions (kushtha): Skin lesions resembling the petal of lotus(pundarika), fruit of Abrus pricatorius (kakanaka)[Su. Sa. Nidana Sthana 5/19] and congenital skin patches of different size, shape and colour.[Su. Sa. Nidana Sthana 13/41-44]<br />
<br />
* Hemorrhoids (arsha)[ Su. Sa. Sutra Sthana 24/5]<br />
<br />
* Obstinate urinary disorders (prameha)[ Su. Sa. Sutra Sthana 24/5]<br />
<br />
* Emaciation (karshya/kshaya) [Dalhana, Su. Sa. Sutra Sthana 24/5]<br />
<br />
* Shandi yoni vyapad (female without sexual desire and undeveloped breasts) is caused due to abnormalities in male and female gametes (beeja dosha) and affliction of the uterus by vitiated vata dsoha. [Cha. Sa. [[Chikitsa Sthana]] 30/34-35] This condition is similar to the chromosomal disorder known as “Turner’s syndrome”.<br />
<br />
* The defects in the sperm (shukra) cause deformities in factors related to paternal origin. [Cha. Sa. [[Sharira Sthana]] 4/30-31]<br />
<br />
'''2) Disorders due to faulty diet and lifestyle habits of mother, especially during the prenatal period (janmabalapravrutta):''' <br />
<br />
These may be either due to nutritional factors (rasakruta) or psychological factors (duahruda apacharakruta). These can be termed as ‘post-conception causes’.<br />
<br />
Examples: <br />
<br />
* Limb deformities (pangu)<br />
<br />
* Congenital blindness (jatyandhya)<br />
<br />
* Deafness (badhira)<br />
<br />
* Dumbness (mooka)<br />
<br />
* Nasal voice (minmina)<br />
<br />
* Dwarfism (vaamana)<br />
<br />
The following table shows comprehensive information about genetic disorders and their consequences on progeny. <br />
<br />
{| class="wikitable"<br />
|-<br />
!Gender!!Vitiated factor !! Outcome !! Possible modern co-relation<br />
|-<br />
|Female ||Genes in maternal chromosomes(beejabhaga of shonita), responsible for the formation of uterus(garbhashaya)||female not capable of reproduction, infertile female(vandhya) || Agenesis of uterus/adnexa leading to infertility<br />
|-<br />
| Female || Some of the DNA bases (beejabhaga avayava) in the genes of maternal chromosomes responsible for the formation of uterus (garbhashaya) || can conceive, but deliver only dead fetus (putipraja)|| Recurrent pregnancy loss due to genetic disorders.<br />
|-<br />
| Female ||Some of the DNA bases(beejabhaga avayva) in the genes of maternal chromosomes responsible for the formation of uterus (garbhashaya) as well as those responsible for developing feminine characters ||incomplete female/ transgender (varta)|| Gonadal dysgenesis Eg:-Turner Syndrome,Swyer Syndrome<br />
|-<br />
|Male || Genes in paternal chromosomes(beejabhaga of shukra), responsible for the formation of sperms(shukra) || sterile male (vandhya) ||Male Infertility due gonadal agenesis<br />
|-<br />
| Male || Some of the DNA bases(beejabhaga avayva) in the genes of paternal chromosomes responsible for the formation of sperms(shukra) || offspring dies after delivery (putipraja) || Recurrent pregnancy loss due to genetic disorders <br />
|-<br />
|Male || Some of the DNA bases (beejabhaga avayava) in the genes of paternal chromosomes responsible for the formation of sperms(shukra) as well as those responsible for developing masculine characters. ||incomplete male /transgender (trinaputrika)|| Gonadal dysgenesis<br />
|}<br />
<br />
Some genetic conditions are caused by mutations in only a single gene. These conditions are usually inherited in different patterns, depending on the type of gene. <br />
<br />
The following table shows some examples. <br />
<br />
{| class="wikitable"<br />
|-<br />
!Pattern of inheritance !! Description !! Example<br />
|-<br />
|X-linked dominant || *By mutations in genes on the X chromosome,<br />
* In females, a mutation in one of the two copies of the gene in each cell is sufficient to cause the disorder.<br />
<br />
* In males, a mutation in the only copy of the gene in each cell causes the disorder.<br />
<br />
* In most cases, males experience more severe symptoms of the disorder than females. <br />
|| fragile X syndrome<br />
|-<br />
|X-linked recessive ||* Caused by mutations in genes on the X chromosome.<br />
<br />
* A mutation would have to occur in both copies of the gene to cause the disorder in females.<br />
<br />
* In males, one altered copy of the gene in each cell is sufficient to cause the condition.<br />
<br />
* Males are affected by X-linked recessive disorders much more frequently than females. <br />
<br />
|| hemophilia, Fabry disease<br />
|-<br />
| Y-linked || * Caused by mutations in genes on the Y chromosome.<br />
<br />
* So, the mutation can only be passed from father to son. <br />
|| Y chromosome infertility, some cases of Swyer syndrome<br />
|-<br />
|Autosomal dominant || * One mutated copy of the gene in each cell is sufficient for a person to be affected.<br />
<br />
* An affected person can inherit the condition from an affected parent. <br />
<br />
* the condition may result from a new mutation in the gene (e, without any family history) <br />
<br />
|| Huntington disease, Marfan syndrome<br />
|-<br />
|Autosomal recessive || * Both copies of the gene in each cell should have mutations.<br />
<br />
* Typically not seen in every generation of an affected family. <br />
|| cystic fibrosis, sickle cell disease<br />
|-<br />
|Codominant || * Two different versions (alleles) of a gene are expressed.<br />
<br />
* Both alleles influence the genetic trait or determine the characteristics of the genetic condition.<br />
|| ABO blood group, alpha-1 antitrypsin deficiency<br />
|-<br />
| Mitochondrial || * Also known as maternal inheritance<br />
<br />
* Applies to the genes in mitochondrial DNA<br />
<br />
* Only females can pass on mitochondrial mutations to their children as only egg cells contribute mitochondria to the developing embryo.<br />
||Leber hereditary optic neuropathy (LHON)<br />
|}<br />
<br />
Many health conditions are caused by the combined effects of multiple genes which are known as polygenic. It may be by the interactions between genes and the environment also. For example, heart disease, type 2 diabetes, schizophrenia, certain types of cancer etc.<ref>https://ghr.nlm.nih.gov/primer/inheritance/inheritancepatterns</ref><br />
<br />
==Diagnosis of Congenital disorders==<br />
<div style="text-align:justify;"><br />
===History of parents===<br />
<br />
A careful history of either several spontaneous abortions or offspring with multiple anomalies is an indication for chromosome analyses on both parents. Among known genetic disorders, the severity of X-linked disorders differs in males and females. Genetic mutations originate more frequently among males, and the frequency increases with advancing paternal age. This is seen in Marfan syndrome, achondroplasia, hemophilia A, and the Lesch-Nyhan syndrome.<ref>Congenital deformities and chromosomal disorders: maternal versus paternal age. Fertil Steril. 1977;28(8):888. doi:10.1016/s0015-0282(16)42748-2</ref> <br />
The genetic analyses in such cases can diagnose probable genetic disorders in progeny. <br />
<br />
'''Check up before pregnancy:''' <br />
<br />
The genetic diseases like cystic fibrosis, fragile X syndrome, sickle cell disease, Tay-Sachs disease, Spinal muscular atrophy can be identified in carrier parents before pregnancy. It can also be done in high-risk category parents who are susceptible to disorders due to ethnicity. Common susceptible groups that may be carriers include non-Hispanic whites (cystic fibrosis), people of Eastern European Jewish descent (Tay-Sachs disease, cystic fibrosis, and others), and those of African, Mediterranean, and Southeast Asian backgrounds (sickle cell disease). <ref>Available from https://www.webmd.com/baby/pregnant-genetic-testing cited on 17/06/2021</ref> <br />
<br />
'''During pregnancy:''' <br />
<br />
The risk of Down syndrome, trisomy 18, and spine and brain problems can be diagnosed between 10 and 13 weeks of pregnancy by check up. The cell free fetal DNA testing, AFP (alphafetoprotein) test, Maternal serum quad screen, Amniocentesis and Chorionic Villus Sampling (CVS) are done in susceptible cases. <br />
<br />
'''Antenatal anomaly scan:'''<br />
<br />
An anomaly scan or mid-pregnancy scan is done to detect significant physical abnormalities in the growing baby. It is an ultrasound scan done between the 18th and 21st week of pregnancy. It helps detect congenital disorders like anencephaly, diaphragmatic hernia, gastroschisis, exomphalos, open spina bifida, bilateral renal agenesis, lethal skeletal dysplasia, Edwards’ syndrome or T18, Patau’s syndrome or T13, cleft lip and serious cardiac abnormalities.<ref>Available from https://www.motherhoodindia.com/specialities-pregnancy-care/pregnancy-scans/anomaly-scan-detail/ cited on 17/06/2021 </ref> <br />
<br />
===Clinical examination===<br />
<br />
Clinical diagnosis of congenital disorders is based on the three-fold diagnostic tools.<br />
<br />
'''1) Inspection (darshana):''' A careful neonatal examination after birth can identify visible structural deformities. The examination findings in each part of the neonate body for the signs which indicate life span. [Cha. Sa. [[Sharira Sthana]] 8/51]<br />
<br />
'''2) Palpation (sparshana):''' Any structural deformity or anatomical abnormality can be easily detected by palpation. [Cha. Sa. [[Sharira Sthana]] 8/43], [A.Hr. Uttara Sthana 1/1]<br />
<br />
'''3) Interrogation (prashna):''' The detailed history of both the parents regarding the family history, personal history, medical history should be taken to rule out or to find the cause of a congenital disorder in the child. It can be useful in diagnosis and prevention of hereditary disorders.<br />
</div><br />
<br />
==Treatment ==<br />
<div style="text-align:justify;"><br />
Most of congenital disorders are incurable. The patients shall be well informed about the prognosis before treating such diseases. The measures to minimize the symptoms of the particular disorder and improve the quality of life should be the goal of treatment. <br />
<br />
===Surgical procedures:===<br />
<br />
Some surgical or para surgical measures are advised in case of minor structural deformities like Stricture of uretra (nirudha prakasha)[Su. Sa. Nidana Sthana 13/52-54] and imperforate anus (sannirudha gudam) [Su. Sa. Nidana Sthana 13/55-56]. <br />
The description of the surgical procedure is also available for the treatment of these congenital disorders.[Su. Sa. Chikitsa Sthana 20/43-47]<br />
<br />
In congenital skin patches that are small,round, painless, slightly raised, light red coloured and smooth (known as jatumani), blackish, minute as in sesame seed size (tilakalaka)etc. cauterization using caustic alkali(kshara karma) or thermal cauterization (agnikarma) is advised.[Su. Sa. Chikitsa Sthana 20/32]<br />
<br />
In other skin changes, which are circular in shape, covering a large or small area, bluish black or white in colour (known as nyaccha), bloodletting therapy (sira vyadha) as per convenience is advised. [Su. Sa. Chikitsa Sthana 20/33]<br />
</div><br />
<br />
==Preventive aspects of congenital disorders==<br />
<div style="text-align:justify;"><br />
Pre-conception guidelines are recommended for healthy progeny and to prevent congenital disorders. The guidelines include the selection of partners, purification procedures, and prenatal care. <br />
<br />
===Guidelines for selection of partner===<br />
<br />
The selection of a partner with desirable qualities is the prime step in the prevention of congenital disorders. The following are the guidelines for the selection of an ideal partner as per Ayurveda text.<br />
<br />
* The partner should belong to a different clan (gotra).[ Cha. Sa. [[Sharira Sthana]] 2/3]<br />
<br />
* Consanguinity in sexual relationships should be avoided. <br />
<br />
* Either partner should not have any hereditary disorders or familial traits.<br />
<br />
* Either partner should not be suffering from any contagious or sexually transmitted diseases.<br />
<br />
* Either partner should not be handicapped.<br />
<br />
* Both should possess attractive physical characters.<br />
<br />
* Both partners should be healthy and follow good health habits.<br />
<br />
* Both should follow good morals and conduct. [A. S. Sharira Sthana 1/3]<br />
<br />
These guidelines are essential to prevent the transmission of genetic disorders in the family. <br />
<br />
===Preventive and therapeutic protocol===<br />
<br />
If either the parents or both of them have any hereditary disorders, the therapies are advised. [[Panchakarma]] procedures including therapeutic purgation ([[virechana]]) followed by administration of [[rasayana]] and [[vajikarana]] therapy can help to prevent or minimize genetic disorders in progeny. Suppose the first child is born with any kind of congenital disorder. In that case, the preventive protocol must be followed before planning for the next baby.<br />
</div><br />
<br />
==Current research ==<br />
<div style="text-align:justify;"><br />
'''Contemporary approach:''' <br />
<br />
As per modern embryology, susceptibility to teratogenesis depends on the genotype of the conceptus and the manner in which this genetic composition interacts with the environment. The maternal genome is also important with respect to drug metabolism, resistance to infection, and other biochemical and molecular processes that affect the conceptus. Susceptibility to teratogens varies with the developmental stage at the time of exposure. <br />
<br />
The most sensitive period for inducing congenital disabilities is the third to eight weeks of gestation, the period of embryogenesis.<ref>Prof.Hari Hirdya Awasthi,Dr.Mohd.Ashraf Khan, Garbha sarira, Chaukhambha Orientalia. Varanasi; 1996. First edition.pg.136</ref> <br />
<br />
There are three phases of intrauterine growth. Zygote, embryo, and fetus. <br />
<br />
'''1. The zygote phase or Period-I''' (weeks 1 – 2 after fertilization): It consists of cell division and implantation of this cell mass in the uterus. During this phase, teratogen would cause loss of the conceptus.<br />
<br />
'''2. The embryonic phase or Period II''' (weeks 3 – 8): In this period, most of the organ systems develop. This is the most vulnerable phase for major congenital malformations to occur.<br />
<br />
'''3. The fetal phase / Period III''' (weeks 9 – 38): In this phase, further growth and elaboration of the organ systems take place. During this phase, various factors can result in minor or not-so-severe defects.<br />
<br />
Congenital disabilities occur due to three main reasons i.e.abnormal formation of tissues, abnormal forces on normal tissues, or destruction of normal tissues. Some of these defects may have a cascade effect and result in related anomalies or multiple anomalies (syndromes).<ref>Dhiman K, Kumar A, Dhiman KS. Shad Garbhakara Bhavas vis-a-vis congenital and genetic disorders. Ayu. 2010;31(2):175‐184. doi:10.4103/0974-8520.72384</ref><br />
<br />
Nowadays, allogeneic hematopoietic stem cell transplantation (allo-HSCT) is emerging as a treatment of choice for various congenital disorders.<ref>Faraci M, Giardino S, Bagnasco F, et al. Allogeneic hematopoietic stem cell transplantation in congenital disorders: A single-center experience. Pediatr Transplant. 2017;21(6):10.1111/petr.12997. doi:10.1111/petr.12997</ref><br />
</div><br />
<br />
==Theses works done==<br />
<div style="text-align:justify;"><br />
1. M.N. Jaiswal (2003): Clinical role of indigenous drugs (Amalaki Rasayana and Gomeda Bhasma) in Kulaja Pandu (Thalassemia)-A scientific study, Dept. of Kaumarabhrutya., Shree Ayurved Mahavidhyalaya, Nagpur.<br />
<br />
2. Ruchi Singh (2007): A study of disease Thalassemia (Anukta Vyadhi Ayurveda) and its management with Dhatri Avaleha, Department of Kaumarabhrutya, I.PG.T & R.A, Jamnagar.<br />
<br />
3. Jadhav Sahebrao B (2009): A study of disease Thalassemia (Anukta Vyadhi in Ayurveda) and its management with Triphaladi Avaleha as an adjuvant therapy, Department of Kaumarabhrutya, I.PG.T & R.A, Jamnagar.<br />
<br />
4. Joban K. Modha (2009): A comparative pharmaco-pharmaceutical clinical study of Gandhakadi Yoga B on Iron overloading condition due to Raktavikruti, Deprtment of RSBK, I.PG.T & R.A, Jamnagar.<br />
<br />
5. Pramod R. Yadav (2010): The pharmaceutical standardization of Gandhakadi Yoga and its effect on Thalassemic iron overload w.s.r. to Kadli as pathya, Deprtment of RSBK, I.PG.T & R.A, Jamnagar.<br />
<br />
6. Sagar Nalawade (2011): Pharmacological study of Amritasara Lohokta Dosha Nivaraka Dravya on iron overloading with special reference to Thalassemia Major, NIA, Jaipur.<br />
<br />
7. Abhishek Y. Patalia (2011): A study of Beejadushtijanya Pandu and its management with Triphaladi Avaleha w.s.r. to Thalassemia, Department of Kaumarabhrutya, I.PG.T & R.A, Jamnagar.<br />
<br />
8. Raina Rathod (2013): A further clinical study on Beejadushtijanya Pandu-<br />
Thalassemia Major and with Triphaladi Avaleha, Department of Kaumarabhrutya, I.PG.T & R.A, Jamnagar.<br />
<br />
9. Shailesh R. Rajgolkar (2014): A clinical study on Beejadushtijanya pandu<br />
(Thalassemia major) in children and its management with Musta-Triphaladi<br />
Avaleha, Department of Kaumarabhrutya, I.PG.T & R.A, Jamnagar.<br />
<br />
10. Anjana A. goswami ( 2015) : A clinical study on Beejadushtijanya pandu<br />
(Thalasemia major) and its management with Gandhakadi yoga, Department of Kaumarabhrutya, I.PG.T & R.A, Jamnagar.<br />
<br />
11. O.T.M.R. Senani B kalawana (2016 ) : Management of Beejadushtijanya pandu(Thalasemia major) with Musta-triphladi avaleha and gandhkadi yoga, Department of Kaumarabhrutya, I.PG.T & R.A, Jamnagar.<br />
<br />
12. Rahul Gameti (2017): Further clinical study on Beejadushtijanya pandu<br />
(Thalasemia major)and its management with Gandhakadi yoga, Department of Kaumarabhrutya, I.PG.T & R.A, Jamnagar.<br />
<br />
13. Bhumi Mori(2018) : Management of Beejadushtijanya Pandu (Thalassemia Major) with modified Musta-Triphaladi Avaleha and Gandhakadi Yoga: An Open Labelled, Randomized, Controlled, Clinical Trial , Department of Kaumarabhrutya, I.PG.T & R.A, Jamnagar.<br />
</div><br />
<br />
==More information ==<br />
<br />
[[ Atulyagotriya Sharira]] , [[Khuddika Garbhavakranti Sharira]], [[Mahatigarbhavakranti Sharira]], [[ Jatisutriya Sharira ]], [[Yonivyapat Chikitsa Adhyaya]], [[Garbha]], [[Prenatal care (garbhini paricharya)]]<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Menopausal_Syndrome&diff=44747Menopausal Syndrome2024-02-24T10:12:51Z<p>Agnivesha: </p>
<hr />
<div>{{CiteButton}}<br />
{{#seo:<br />
|title=Menopausal Syndrome<br />
|titlemode=append<br />
|keywords=Menopause,menstruation, rajonvrutti, jara, amenorrhoea, Ayurveda, Indian system of medicine, charak samhita. <br />
|description=Sharira / Artava / Menopausal Syndrome<br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=charak samhita<br />
|type=article}}<br />
<p style="text-align:justify;">Menopause is a natural consequence of the aging process. It is a state of deficiency of female sex hormones, estrogen, and progesterone due to the reduced activities of ovaries. The permanent cessation of menstrual bleeding characterizes it. Some women do not experience any associated symptoms or very mild symptoms only. However, some women suffer from severe discomfort during menopause, which negatively impacts their quality of life. Management of menopausal syndrome is vital for the preservation of health and prevention of disorders in old age. <br />
<br/><br />
Menstruation is termed as ‘artava’ or ‘raja pravritti’ in Sanskrit. Its cessation (nivrutti) is known as menopause (rajonivrutti). The clinical features during menopause are collectively known as a menopausal syndrome. This article describes Ayurvedic perspective of pathophysiology and management of menopausal syndrome. <br />
</p><br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = [[Sharira]] / [[Artava]] / Menopausal Syndrome <br />
<br />
|label2 = Authors<br />
|data2 = Anagha S.<sup>1</sup>, [[Yogesh Deole|Deole Y.S.]]<sup>1</sup><br />
<br />
|label3 = Reviewer and Editor <br />
|data3 = [[Gopal Basisht|Basisht G.]]<sup>1</sup><br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup>[[Charak Samhita Research, Training and Development Centre]], I.P.G.T.& R.A., Jamnagar<br />
<br />
|label6 = Correspondence email<br />
|data6 = carakasamhita@gmail.com<br />
<br />
|label7 = Publisher <br />
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
|label8 = Date of first publication:<br />
|data8 = July 15, 2021<br />
|label9 = DOI<br />
|data9 = 10.47468/CSNE.2021.e01.s09.067<br />
}}<br />
==Age of onset ==<br />
<div style="text-align:justify;"><br />
The average age of onset of menopause is 50 years. [Su. Sa. Sutra Sthana 14/6]. This age may vary based on individual biological constitution, familial and geographical differences. [Arunadatta, A. Hr. Sharira Sthana 1/7].<br />
</div><br />
==Physiology ==<br />
<div style="text-align:justify;"><br />
Menopause is a normal physiological phenomenon in women’s life due to the aging process (jara). The decrease (kshaya) of menstruation (raja) is observed due to the natural process of biological decline due to ageing. [Su. Sa. Sharira Sthana 3/11]<br />
<br />
Process of menstruation directly depends upon [[rasa dhatu ]], [[rakta dhatu]] and nutrient fluid (ahara rasa). The nutrient fluid (ahara rasa) is unable to nourish body tissues responsible for menstruation as a result of aging process in women of menopausal age. [Su. Sa. Sutra Sthana 14/19] This leads to a spontaneous decrease in the tissues elements and the metabolic process related to menstruation. Due to the wear and tear process of aging, it is reflected in reproductive physiology ([[shukra dhatu]]). This is observed in the form of deficiency of female hormones during the menopausal age. The [[pitta dosha]] is decreasing, and [[vata dosha]] is predominant at this age. Therefore a state of depleted [[kapha dosha]], moderate [[pitta dosha]], and aggravated [[vata dosha]] is observed during menopause.<br />
</div><br />
<br />
==Classification==<br />
<div style="text-align:justify;"><br />
Menopause is a natural condition (swabhavabala pravrutta vyadhi). In some cases, it can turn into an acquired pathological condition. So, it is classified into two types based on the age of onset. <br />
<br />
a) Menopause at the appropriate age (kaalakrita): This occurs due to the natural aging process without any apparent clinical features.<br />
<br />
b) Menopause before the appropriate age (akaalakrita): This can turn into a pathological condition due to improper diet and lifestyle, other comorbid medical and surgical conditions.<br />
<br />
== Predisposing factors for early menopause (nidana) ==<br />
'''a) Dietary factors:''' <br />
<br />
The role of diet in menstruation (artava) is well known. [A.Hr. Sharira Sthana 1/7]. The onset and cessation of menstruation depend upon dietary habits. [Ka. Sa. Sharira Sthana 5/4]. <br />
<br />
Excess and long-term consumption of the following food and dietary habits can lead to the early onset of menopause. These factors are responsible for premature aging, too.<br />
<br />
*Excessive use of sour, saline, pungent, alkaline substances.<br />
<br />
*Dried vegetables and meat.<br />
<br />
*Habitual use of food items prepared using sesame paste and rice flour.<br />
<br />
*Germinated or fresh leguminous cereals.<br />
<br />
*Incompatible, unsuitable, rough, alkaline substances.<br />
<br />
*Substances that are heavy to digest, cold potency and can cause obstruction in body channels.<br />
<br />
*Decomposed, heavy, putrefied, and stale food items.<br />
<br />
*Irregular dietary habits.<br />
<br />
*Food consumed in a state of indigestion [Cha. Sa. [[Chikitsa Sthana ]] 1/2/3]<br />
<br />
'''b) Lifestyle factors'''<br />
<br />
*Excess daytime sleep.<br />
<br />
*Excessive indulgence in sexual activities.<br />
<br />
*Excessive alcohol consumption.<br />
<br />
*Irregular and excessive physical exercise causing agitation in the body. [Cha. Sa. [[Chikitsa Sthana ]] 1/2/3]<br />
<br />
'''c) Medical or surgical conditions''' <br />
<br />
Any medical illness leading to a severe loss of tissue elements (dhatukshaya) can cause the early onset of menopause. Injury to the channels carrying menstrual blood (artavavaha srotas) or surgical removal of the reproductive organs leads to acquired menopause.<br />
<br />
'''d) Psychological factors'''<br />
<br />
Disturbed mental state due to fear, anger, grief, greed, confusion, and exhaustion can cause early menopause. [Cha. Sa. [[Chikitsa Sthana ]] 1/2/3]<br />
<br />
'''e) Time factor'''<br />
<br />
Ageing is the fundamental factor for menopause. [Cha. Sa. [[Sharira Sthana]] 1/115]. It is responsible for the gradual decrease of vital energy ([[ojas]]). The reproductive processes like menarche, lactation, and menopause occur at a particular age per the time factor (kala)[ Sha. Sa. Purva Khanda 4/96]<br />
<br />
== Preclinical features (poorvarupa) ==<br />
The preclinical features of old age (jara) are similar to that of menopause as below. <br />
<br />
* Tiredness or loss of enthusiasm.<br />
<br />
* Decline in memory. <br />
<br />
*Wrinkles over skin.<br />
<br />
*Greying of hair.<br />
<br />
*Loose attachment of teeth to gums.<br />
<br />
*Change in a behaviour and mood swings etc. [M. Ni. Jararoga nidana 2-3]<br />
<br />
==Clinical features ==<br />
The clinical features of aging (jara) and menopause are as below: <br />
<br />
'''General features:'''<br />
<br />
*The decreased capability of physical and mental activities.<br />
<br />
*A decline in memory, intellect, and luster.<br />
<br />
*Wrinkling of skin and greying of hair.<br />
<br />
*Various comorbid conditions due to decrease in strength and immunity [[(ojas)]]) ex. Dyspnoea (shwasa) [Cha. Sa. [[Chikitsa Sthana ]] 1/2/3]<br />
<br />
'''Psychological and behavioral changes:'''<br />
<br />
*Excess fear, anger, grief, greed, confusion, and exhaustion.<br />
<br />
*The woman is subdued with malaise, depression, sleepiness, drowsiness, lassitude, and lack of enthusiasm. [Cha. Sa. [[Chikitsa Sthana ]] 1/2/3]<br />
<br />
'''Changes in blood tissue:''' <br />
<br />
*There is decrease in quality of blood tissue ([[rakta dhatu]]) in terms of its vitalizing action (jeevaniya). [Cha. Sa. [[Chikitsa Sthana ]] 1/2/3]<br />
<br />
'''Changes in the musculoskeletal system:'''<br />
<br />
*Laxity of muscles ([[mamsa dhatu]])<br />
<br />
*Looseness of joints(sandhi)<br />
<br />
*Decrease in bone marrow ([[majja dhatu]]) .[Cha. Sa. [[Chikitsa Sthana ]] 1/2/3]<br />
<br />
'''Changes in adipose tissue:'''<br />
<br />
*Fat ([[meda dhatu]]) becomes abundant and attains more liquidity.[Cha. Sa. [[Chikitsa Sthana ]] 1/2/3]<br />
<br />
'''Changes in the reproductive system:'''<br />
<br />
*There is decreased production and secretion of reproductive hormones ([[shukra dhatu]]) and decreased libido.[Cha. Sa. [[Chikitsa Sthana ]] 1/2/3]<br />
<br />
==Diagnostic aspects==<br />
===Dosha predominance in symptoms related to menopause===<br />
{| class="wikitable"<br />
|-<br />
![[Vata]] !![[Pitta]] !! [[Kapha]]<br />
|- <br />
|Headache || Hot flashes || Weight gain <br />
|-<br />
|Palpitation || Increased sweating ||Vaginal discharge with itching<br />
|-<br />
|Numbness of limbs|| Increased thirst ||Edema <br />
|-<br />
|Bloating of abdomen|| Burning micturition || --<br />
|- <br />
|Constipation|| Burning sensation in vagina || --<br />
|- <br />
|Sleeplessness || Anger bursts || --<br />
|-<br />
|Giddiness || Fainting || --<br />
|- <br />
|Inability to concentrate|| -- || --<br />
|- <br />
|Stress || -- || --<br />
|- <br />
|Depression || -- || --<br />
|- <br />
|Loss of memory || -- ||--<br />
|- <br />
|Loss of libido ||-- || --<br />
|- <br />
|Dyspareunia || -- || --<br />
|- <br />
|Joint pain, back ache, body ache|| -- || --<br />
|- <br />
|Dryness and pain in vagina || -- ||--<br />
|- <br />
|Urge incontinence || -- || --<br />
|- <br />
|Increased frequency to micturition || -- ||--<br />
|- <br />
|Wrinkles ||-- || -- <br />
|} <br />
===Symptoms related to decreasing tissue elements ([[dhatu]] kshaya) and vitiation of tissues ([[dhatu]]pradoshaja vikara) seen in menopause (jara) ===<br />
{| class="wikitable"<br />
|-<br />
![[Dhatu]]!!Symptoms of decrease !! Symptoms of vitiation of transportation channel <br />
|- <br />
|[[Rasa dhatu]] || Intolerance to sound (shabda asahishnuta), palpitation(hrudrava), pain(shula), tiredness(shrama), giddiness(bhrama), emaciation(shosha), dryness(raukshya) || Heaviness in the body(gaurava), drowsiness(tandra), body ache(angamarda), blackouts(tama), anemia(pandutwa), obstruction of channels(srotorodha), tiredness (angavasada), diminished digestive power(agni), wrinkling of skin and greying of hair<br />
|-<br />
|[[Rakta dhatu]]|| Liking for cold(shishira preeti), collapse of veins(sira shaithilya), dryness(rukshata) || Skin changes like appearance of blue mole (nilika), freckles/blemish (vyanga), portwine mark (piplu), black mole of the size of sesame seed (tilakalaka)<br />
|-<br />
|[[Mamsa dhatu]] ||Pricking pain(toda),debility of body(gatra sada),reduced muscle mass, joint pain(sandhi vedana) || Granuloma(adhimamsa), enlargement of thyroid gland (galaganda)<br />
|-<br />
|[[Meda dhatu]] || Numbness over back region(kati swapana), feeling of emptiness of joints(sandhi shoonyata), dryness(raukshya) || Obesity, numbness and burning sensation in hands and feet, dryness in mouth, palate, and throat, excessive thirst and laziness, burning sensation and numbness in various organs of the body, continuous drowsiness<br />
|-<br />
|[[Asthi dhatu]] || Pain in bones (asthi shoola), brittleness of teeth and nails (danta nakha bhanga), hair fall (khalitya) || Pain and brittleness of bones and teeth, discoloration of body, abnormal changes in hair, nails etc.<br />
|-<br />
|[[Majja dhatu]] ||Osteoporosis (asthi saushirya), pain in joints(parva bheda), constant cutting pain/dull pain in bones (asthi toda)|| Pain in the joints (parvvaruk), giddiness(bhrama), unconsciousness (moorcha), blackouts(tama)<br />
|-<br />
|[[Shukra dhatu]] || Decreased sexual pleasure, decreased libido, dyspareunia, decreased secretions from reproductive glands. || Inability to enjoy sexual life<br />
|}<br />
[ Su. Sa. Sutra Sthana 15/9], [A.Hr. Sutra Sthana 11/17-20], [Cha. Sa. [[Sutra Sthana]] 28]<br />
<br />
===Symptoms of vitiation of other channels (srotodushti lakshana) of body seen in menopause (jara)===<br />
{| class="wikitable"<br />
|-<br />
!Srotas !! Symptoms of vitiation<br />
|-<br />
|Pranavaha srotas (respiratory system) || Dyspnoea on exertion<br />
|-<br />
|Mutravaha srotas (urinary system) ||Urge incontinence, increased frequency, difficulty in micturition, burning micturition<br />
|-<br />
|Purishavaha srotas (large intestine and rectum) || Constipation, irregular bowels, increased flatus, abdominal distension<br />
|-<br />
|Swedavaha srotas (sweat channels) || Increased perspiration, excessive burning sensation, and horripilation<br />
|-<br />
|Artavavaha srotas (female reproductive system) || Dyspareunia, infertility, cessation of menstruation<br />
|}<br />
<br />
==Therapeutic aspects==<br />
Menopause is a natural phenomenon. The pathological conditions associated with menopause can be prevented by proper care and health-promoting measures. Rejuvenation therapy ([[rasayana]]) is the preferred treatment. [Cha. Sa. [[Sharira Sthana]] 1/115, Chakrapani], [ Su. Sa. Sutra Sthana 2/7] <br />
<br />
The treatment protocol for the prevention of menopausal syndrome and premature onset includes the following measures: <br />
<br />
*Oleation([[snehana]]) and sudation ([[swedana]])<br />
<br />
*Purification therapy with unctuous medication (shodhana- snigdha [[virechana]])<br />
<br />
*Therapeutic enema with strength promoting medicines (yapana [[basti]]) )[Su Sa.Sutra Sthana 2/7]<br />
<br />
*Rejuvenation therapy([[rasayana]])<br />
<br />
*Aphrodisiac medications (vrushya prayoga)<br />
<br />
*Wholesome diet and lifestyle modification (hita ahara-vihara) [Su.Sa.Sutra Sthana 2/7]<br />
<br />
*Those who consume milk and ghee daily can maintain normal reproductive health for a longer period. [A.S.Sharira Sthana 1/64]<br />
<br />
==Contemporary approach==<br />
=== Diagnosis of menopause === <br />
<br />
A woman is noted to have attained menopause only retrospectively. It is diagnosed when there is the cessation of menstruation for 12 consecutive months in a woman of the climacteric period.<br />
<br />
'''Investigations'''<ref>D.C Dutta,D.C Dutta’s text book of gynaecology, edited by Hiralal Konar, Menopause, Jaypee brothers medical publishers, New delhi, edition 8, 2015, chapter 6, page no:49.</ref><br />
<br />
*Vaginal cytology: showing maturation index of at least 10/85/5 (features of low estrogen)<br />
<br />
*Serum estradiol: <20 pg/ml<br />
<br />
*Serum Follicle Stimulating Hormone (FSH) and Luteinizing hormone (LH) : >40mIU/ml (three values at weeks interval required)<br />
<br />
===Management===<br />
'''Hormone Therapy (HT)'''<br />
<br />
It is indicated to overcome the short-term and long-term consequences of estrogen deficiency. <br />
<br />
It is administered in different forms like: <br />
<br />
*Oral estrogen regime- for those who underwent hysterectomy.<br />
<br />
*Estrogen and cyclic progestin – for those with intact uterus.<br />
<br />
*Continuous estrogen and progestin therapy-prevents endometrial hyperplasia<br />
<br />
*Transdermal administration<br />
<br />
*Subdermal implants<br />
<br />
*Percutaneous estrogen gel<br />
<br />
*Transdermal patch<br />
<br />
*Vaginal cream<br />
<br />
*Progestins- in patients with a history of breast carcinoma or endometrial carcinoma<br />
<br />
*Levonorgestrel intrauterine system(LNG-IUS)<br />
<br />
*Tibolone, Testosterone, parathyroid hormone are also used.<br />
<br />
Hormone therapy has many risks like endometrial cancer, breast cancer, venous thromboembolic disease, coronary heart disease, alteration in lipid metabolism etc. So, it is to be used with lowest effective dose and for a short period of time.<br />
<br />
'''Non-hormonal Treatment'''<br />
<br />
It includes a nutritious diet, exercise, lifestyle modification, supplementation of calcium, vitamin D, vitamin E etc.<br />
<br />
===Abnormal Menopause===<br />
*Premature menopause: Occurrs before the age of 40 years.<br />
<br />
*Delayed menopause: Fails to occur even beyond 55 years.<br />
<br />
*Artificial menopause: Permanent cessation of ovarian functions done by artificial means.<br />
<br />
'''a) Surgical menopause-''' <br />
<br />
*Menstruating women with bilateral oophorectomy experience the symptoms of menopause.<br />
<br />
*Post-hysterectomy cases<br />
<br />
'''b) Radiation menopause-'''<br />
<br />
*Ovarian functions may get suppressed by external gamma radiation.<br />
<br />
*Intra cavity introduction of radium can destroy the endometrium and depress ovarian functions.<br />
<br />
==Current Research==<br />
*The modified Kupperman index, Menopause Rating Scale(MRS), MENQOL Questionnaire, etc. are the most widely used and internationally accepted scales used for research related to menopause and associated conditions.<ref>MinFang Tao et al, Correlation between the modified Kupperman Index and the Menopause Rating Scale in Chinese women, Patient Preference and Adherence 2013:7 223–229.</ref> <ref>T. Gazibara, N. Kovacevic, S. Nurkovic, I. Kurtagic, S. Radovanovic, B. Rancic, M. Terzic & J. Dotlic (2018): Menopause-specific Quality of Life Questionnaire: factor and Rasch analytic approach, Climacteric, DOI: 10.1080/13697137.2018.1535585</ref> <br />
<br />
*The role of complementary and alternative therapies is well known in managing menopausal symptoms. A systematic review and meta-analysis of randomized controlled clinical trials (RCTs) showed yoga therapy is effective and safe for reducing menopausal symptoms.<ref>Cramer H, Peng W, Lauche R. Yoga for menopausal symptoms-A systematic review and meta-analysis. Maturitas. 2018 Mar;109:13-25. doi: 10.1016/j.maturitas.2017.12.005. Epub 2017 Dec 6. PMID: 29452777.</ref> <br />
<br />
*A clinical trial was conducted to evaluate the efficacy of Shirodhara and Saraswatarishta compared to hormone replacement therapy (HRT) in the management of menopausal syndrome. The study showed promising results, especially in managing the psychological symptoms related to menopause.<ref>Santwani K, Shukla VD, Santwani MA, Thaker G. An assessment of Manasika Bhavas in menopausal syndrome and its management. Ayu. 2010;31(3):311-318. doi:10.4103/0974-8520.77156</ref> <br />
<br />
*Various research studies have shown the efficacy of rejuvenation therapy(rasayana) using the oral administration of different herbal drugs.<ref>Krithika Chaudhary, A clinical study on Menopausal syndrome and its management by Vayasthapanagana Ghana Vati and Rasayanakalpa Vati’, PG Thesis,Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar,2015.</ref> Some studies are being conducted on a combination of procedures like therapeutic enema (basti), nasal administration (nasya) etc.<br />
<br />
==List of thesis works done==<br />
1. Deena Raval (1974): Rajonivrutti Ek Adhyayana , Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar.<br />
<br />
2. Kritidevi Gohil(1995): A Clinical Study on Rajonivrutti with special reference to Menopausal syndrome, Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar.<br />
<br />
3. Kritidevi Gohil (1998): A Clinical Study on the management of climacteric stage in women with special reference to Menopausal syndrome by using certain Ayurvedic formulations; Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar.<br />
<br />
4. Shipra Dhar (1999.): Effect of Vacha, Ashwagandha, Ulatakambala and Jatamansi on Menopausal Syndrome , Department of Prasuti tantra and stree roga,IMS,BHU,Varanasi<br />
<br />
5. Ajay Sood (2000) : Comparative study between Rasayanakalpavati and Shankhapushpavati in clinical Study on Rajonivrutti, Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar.<br />
<br />
6. Ami Modi (2000) : A comparative pharmaco-clinical study of Rasayanakalpavati and Mamsyadivati on Rajonivrutti Avasthajanyalakshana, Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar.<br />
<br />
7. Sunitha (2001) : Study on Ayurvedic concept of pathogenesis of Perimenopausal Syndrome & Evaluation of efficacy of a Rasayana Compound in its Management , Department of Prasuti tantra and stree roga ,NIA, Jaipur.<br />
<br />
8. ManjuPateria (2002) : A clinical study on Manasa Bhavas in Menopausal syndrome and its management by Medhyarasayanavati and Shirodhara, Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar.<br />
<br />
9. Kaushal kamini (2002); Pharmacological of Varadadi Yoga w.s.r to Post Menopausal Syndrome; Department of Prasuti tantra and stree roga ,NIA, Jaipur.<br />
<br />
10. Shaini M Bhaskar (2002): Study on the efficacy of Satavari Gopakanyadi Kwatha in Rajonivruttijanya Lakshana; Department of Prasuti tantra and stree roga, Govt. Ayurveda College, Thiruvananthapuram.<br />
<br />
11. Umesh K Agarwal (2003): .Study on the effect of Satavari in Rajonivrutti Lakshanas, Department of Prasuti tantra and stree roga, Govt. Ayurveda College, Thiruvananthapuram.<br />
<br />
12.Devangi Patel (2004) :The role of Nasya (with Medhya drug) in the Rajonivruttijanyalakshana w.s.r to Menopausal syndrome, Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar.<br />
<br />
13. Tellus Kurian (2004.): Clinical trial to evaluate the efficacy of Balasatavari Kwatham and Bala Tailam ointment in vaginal symptoms in women who attained menopause; Department of Prasuti tantra and stree roga, Govt. Ayurveda College, Thiruvananthapuram.<br />
<br />
14. Usha Koli (2005): Pharmacognostic and Pharmacological Evaluation of Gauryadi Yoga w.s.r. to Post Menopausal Syndrome, Department of Prasuti tantra and stree roga ,NIA, Jaipur.<br />
<br />
15.Jasmine Japee(2006):A clinical study on the role of Satavari in minimizing the risk of post-menopausal osteoporosis; Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar.<br />
<br />
16. Kavita MB (2006) : Effect of Pranayama on Arthavanivritti W.S.R. to Climatric features; ; Department of Prasuti tantra and stree roga,SDMCA,Hassan , Karnataka.<br />
<br />
17.Khyati Santavani (2009) :An assessment of Manasikabhavas in Menopausal syndrome and its management, Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar.<br />
<br />
18. Rituja Trivedi (2009): A clinical–Experimental study of Shatavaryadi Vati on Menopausal Syndrome (Rajonivruttijanyalakshana), I.P.G.T & R.A G.A.U Jamnagar.<br />
<br />
19. Bharathi (2009): Evaluation of “AVA” Formula in the Management of Rajonivrutti Lakshana (Post-Menopausal Syndrome), Department of Prasuti tantra and stree roga ,NIA, Jaipur.<br />
<br />
20. Meera Ravindran (2009): A clinical trial to assess the combined effect of Sukumara Kashayam and Shasthika Taila in Menopausal Vaginal symptoms, Department of Prasuti tantra and stree roga, Govt. Ayurveda College, Thiruvananthapuram.<br />
<br />
21. Mamatha Rani (2011): Clinical Study on the Role of Menosol Compound in the Management of Menopausal Syndrome, Department of Prasuti tantra and stree roga ,NIA, Jaipur.<br />
<br />
22.Mansi Modi (2012): Clinical evaluation of Ashokarishta, Ashwagandhachurna and Pravalpishti in the management of Menopausal syndrome, Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar, Multi centric trial by C.C.R.A.S.,New Delhi.<br />
<br />
23. Neeta Kumari(2012) :Clinical evaluation of Ashokarishta, Ashwagandha Churna and Praval pishti in the management of Menopausal Syndrome, Department of Prasuti tantra and stree roga ,NIA, Jaipur,Multi centric trial by C.C.R.A.S.,New Delhi.<br />
<br />
24. Charulata (2012) : Clinical evaluation of Ashokarishta, Ashwagandha Churna and Praval Pishti in the management of Menopausal Syndrome; RGGPGAYC, Paprol, Multi centric trial by C.C.R.A.S.,New Delhi.<br />
<br />
25.Dipika Gupta (2013) : Role of Ashwagandha Arjuna Ksheerapaka and Soya Seeds in the management of Vata predominant features of Menopausal Syndrome; Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar.<br />
<br />
26. Shrawan N Kamble (2014) : Study on Pitta predominant Menopausal syndrome and its management with Sodhana and Shamana therapy, Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar.<br />
<br />
27. Krithika Chaudhary (2015.): “A clinical study on Menopausal syndrome and its management by Vayasthapanagana Ghana Vati and Rasayanakalpa Vati’, Department of Prasuti tantra and stree roga, IPGT &RA, Jamnagar.<br />
<br />
28. T. R. Thanga selva kumara (2016): Comparative clinical study between Lashuna and Shatavari in minimizing the risk of postmenopausal osteoporosis, Department of Prasuti tantra and stree roga, Parul institute of Ayurveda, Gujarat.<br />
<br />
29. Anusree K M (2017): Effect of Yashtimadhu Churna with Ksheera in Perimenopausal Symptoms, Department of Prasuti tantra and stree roga, Govt. Ayurveda College, Thiruvananthapuram.<br />
<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Contraceptives&diff=44746Contraceptives2024-02-24T10:10:42Z<p>Agnivesha: </p>
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|description=Contraception means the prevention of pregnancy by interfering with the normal process of ovulation, fertilization, or implantation<br />
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<p style='text-align:justify;'>Contraception means the prevention of pregnancy by interfering with the normal process of ovulation, fertilization, or implantation. The intentional prevention of conception is achieved by the use of various devices, sexual practices, chemicals, drugs or surgical procedures.<ref>Jain R, Muralidhar S. Contraceptive methods: needs, options and utilization. J Obstet Gynaecol India. 2011;61(6):626-634. doi:10.1007/s13224-011-0107-7</ref> This is an important measure for population control. <br />
<br/><br />
The literature suggests that contraception has been available from ancient times. The major texts of Ayurveda like Charak Samhita, Sushruta Samhita and Ashtanga Hridaya describe natural methods of contraception. The ancient Indian epics like Garuda purana (1000 BC), Bruhadaranyaka Upanishad (700 BC), Atharva veda (1000–900 BCE), Ayurveda texts like Rasa ratna samuchhaya (1400 A.D.), Bhavaprakasha (1600 A.D.), Yogaratnakara (1600 A.D.), and Bhaishajya Ratnavali (1900 A.D.) describe additional contraceptive options in the form of oral and local contraceptives practiced at the respective times.<br />
<br/><br />
In today’s medical practice, many forms of contraception are available. Benefits of contraception include decrease in unwanted pregnancies thereby reducing maternal deaths by as much as 40%. Contraception also helps in increasing time interval between pregnancies, which increases perinatal and infant survival. Contraception is available to both females and males. It can be reversible or permanent. Choice often depends on availability, prior experience, knowledge and comorbidities. This article focuses on contraceptive options described in Ayurveda and current practices. <br />
</p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Contemporary practices / contraceptives<br />
<br />
|label2 = Authors<br />
|data2 = Girija S.<sup>1</sup>, Anagha S.<sup>2</sup><br />
<br />
|label3 = Reviewers <br />
|data3 = [[Gopal Basisht|Basisht G.]]<sup>2</sup>, Tandon S.<sup>3</sup><br />
<br />
|label4 = Editor <br />
|data4 = [[Yogesh Deole|Deole Y.S.]]<sup>2</sup><br />
<br />
|label5 = Affiliations<br />
|data5 =<sup>1</sup>KLE’s Shri BMK Ayurveda Mahavidyalaya, Belagavi, India <br />
<br />
<sup>2</sup>[[Charak Samhita Research, Training and Development Centre]], I.P.G.T.& R.A., Jamnagar,<br />
<sup>3</sup> Obstetrician-Gynecologist, Orlando, USA <br />
<br />
|label6 = Correspondence email<br />
|data6 = carakasamhita@gmail.com<br />
<br />
|label7 = Publisher <br />
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
|label8 = Date of first publication:<br />
|data8 = January 18, 2021<br />
<br />
|label9 = DOI<br />
|data9 = [https://doi.org/10.47468/CSNE.2021.e01.s09.041 10.47468/CSNE.2021.e01.s09.041]<br />
}}<br />
== Ideal contraceptive ==<br />
<div style="text-align:justify;"><br />
An ideal contraceptive method should be widely acceptable, inexpensive, simple to use, safe and effective. It should require minimal motivation, maintenance and supervision. <br />
</div><br />
== Classification: ==<br />
<div style="text-align:justify;"><br />
The methods of contraception can be broadly divided into two.<br />
<br />
'''1) Temporary methods- which includes,'''<br />
<br />
a) Natural contraception (rhythm method, coitus interruptus, lactational amenorrhoea method etc.)<br />
<br />
b) Barrier Methods (Mechanical- male condom, female condom, diaphragm, cervical cap, Chemical-vaginal creams, jelly, foam tablets etc.)<br />
<br />
c) Intrauterine contraceptive devices<br />
<br />
d) Steroidal contraception (oral, parenteral, device, patch)<br />
<br />
'''2) Permanent Methods which includes,<br />
'''<br />
<br />
a) Tubal occlusion<br />
<br />
b) Vasectomy<br />
</div><br />
==Contraceptive options: ==<br />
<div style="text-align:justify;"><br />
===I. Natural Family Planning===<br />
<br />
These are convenient methods but carry a failure rate of up to 25%. With this, pregnancy can be prevented by using one or more of the following:<br />
<br />
'''1. Abstinence method:''' <br />
<br />
Ayurveda literature emphasises the regulated sexual life or abstinence as the best method of contraception. It is one of the three major pillars for sustenance of life. [A.Hr. Sutra Sthana 7/52] <br />
<br />
'''2. Breathing exercise:''' <br />
<br />
Breathing exercise to be practiced during coitus in order to prevent conception is mentioned in “Bruhadaranyaka Upanishad”.<ref>Bruhadaranyaka Upanishad, IV, Brahmana, Sutra 10.</ref><br />
<br />
'''3. Safe period or rhythm method:''' <br />
<br />
The description regarding fertile period and “safe period” is available in Ayurveda classics. The first 12 or 16 days of menstrual cycle are considered as fertile period (ritukala) and once this time period is over, the reproductive tract (yoni) gets constricted and do not promote the entry of sperm (shukra) into the uterus. [Su. Sa. Sharira Sthana 3/9] After ovulation, during progesterone dominant phase of menstrual cycle, cervical mucus becomes hostile to the sperms and prevent their entry into the uterus. So, this period can be considered as the safe period for coitus to avoid unwanted pregnancy. <br />
<br />
In current practices, the safe period is applied by ‘rhythm method’, or ‘calendar method’.<br />
<br />
A Menstrual calendar is maintained by writing down the first day of bleeding as Day One of the menstrual cycle. Normal cycle can range from 25 to 35 days. Ovulation generally occurs midcycle. The calendar must be maintained for extended period of time to ascertain average cycle length.<br />
<br />
However, this do not assure 100% contraception because in a woman with excellent reproductive health, even the whole month may be considered as fertile period. [A. S. Sharira Sthana 1/46]<br />
<br />
'''4. Basal body temperature method'''<br />
<br />
Physiologically, the body temperature increases during ovulation. This method requires checking body temperature upon waking up every morning. During ovulation, the temperature should rise during ovulation. Intercourse should be avoided in this period to achieve contraception. <br />
<br />
'''5. Cervical mucus method<br />
'''<br />
The cervical mucus/vaginal discharge changes in quantity, quality and consistency throughout menstrual cycle. During the first few days of the cycle there is minimal discharge which increases to the largest amount during ovulation. At that time the discharge thickens and can be stretched between fingers, known as Spinbbarkeit test. Intercourse should be avoided during that period.<br />
<br />
'''6. Lactation amenorrhea method'''<br />
<br />
Breastfeeding supresses ovulation. It is considered to an effective method of contraception only if the mother is exclusively breastfeeding the baby at regular intervals.<br />
<br />
'''7. Positions of sexual intercourse''' <br />
<br />
Left lateral, right lateral and elbow-knee positions are not recommended for a fruitful coitus and conception. So, these positions may not result conception in the ideal way. [Cha. Sa. [[Sharira Sthana]] 8/6] More research studies are needed to assure the contraception in these methods. <br />
<br />
'''8. Withdrawal method'''<br />
<br />
In this, the couple proceeds with intercourse in the usual way until the moment of ejaculation, when the male withdraws and ejaculates outside the vagina or the external genitalia.<br />
<br />
Drawbacks of this method: <br />
<br />
*Needs great motivation and self-control in the male partner.<br />
<br />
*The female partner may develop sexual neurosis as female satisfaction/ orgasm may not be achieved.<br />
<br />
*The pre-ejaculate (fluid that is secreted for lubrication, in males,) may contain few sperms which may lead to unwanted pregnancy. <br />
<br />
*One or both partners may not feel completely satisfied by the sexual experience.<br />
</div><br />
==II. Oral contraceptives==<br />
<div style="text-align:justify;"><br />
The “Atharva veda” describes certain drugs to make a person impotent which is administered by chanting some verses as a punishment to the person committing social sins.<ref>Atharvaveda VI-138/1, part 2,Vishveshwaranad vedic institute, Hoshiapur, edition 1, 1961.</ref> <br />
<br />
These recipes suppress or delay ovulation. Once the functioning of reproductive hormones (raja) is suppressed or altered, it prevents the conception. Food and beverages that are excessively hot in potency cause disturbances in the reproductive physiology especially in the growth and development of follicles/ovum (andopachaya). [ Ka. Sa. Kalpa Sthana 7/32]<br />
<br />
'''Table 1: Oral contraceptives in Ayurveda'''<br />
{| class= "wikitable" |}<br />
|-<br />
!Drugs!!Period of menstrual cycle!!Vehicle/After drink (anupana/prakshepa) !! Dose / Duration <br />
|-<br />
|Powder of Piper longum Linn(pippali), Embelia ribes(vidanga), borax(tankana)<ref>Bhavamishra. Bhavaprakasha ,chikitsaprakarana, yoniroga ahikara, verse 33,In:Hindi translation by Pandit Shri Brahma Shankara Mishra, Volume II ,Reprint edition. Varanasi: Chaukhamba Sanskrit bhawan;2018.pp.-765</ref>|| First 12-16 days (ritu kala)|| Milk||12- 16 days<br />
|-<br />
|Flowers of Hibiscus rosasinensis (japa)<ref>Bhavamishra. Bhavaprakasha ,chikitsa prakarana, yoniroga adhikara, verse 34,In:Hindi translation by Pandit Shri Brahma Shankara Mishra, Volume II ,Reprint edition. Varanasi: Chaukhamba Sanskrit bhawan;2018.pp.-765</ref>||First 12-16 days(ritu kala)|| fermented rice water (Kanji) and Old jiggery(48g)||3 days<br />
|-<br />
|Root of Amaranthus spinosus (tanduliyaka)<ref>Yogaratnakara, Yoniroga Chikitsa, verse 52 In: Yogaratnakara with Vidyaprabha Hindi commentary, Dr. Indradev Tripathi, Dr. Daya Shankar Tripathi editors,3rd ed, Varanasi:Chawkhamba Krishnadas Academy, 2011 Pg no:813</ref> ||after the stoppage of menstrual bleeding ||Rice water|| 3 days<br />
|-<br />
|Leaves of Abes webbiana (talisa) and red orche (gairika)<ref> Yogaratnakara, Yoniroga Chikitsa, verse 54 In: Yogaratnakara with Vidyaprabha Hindi commentary, Dr. Indradev Tripathi, Dr. Daya Shankar Tripathi editors,3rd ed, Varanasi:Chawkhamba Krishnadas Academy, 2011 Pg no:813</ref>||4th day of menstruation||Not specified ||12 g, 1 day<br />
|-<br />
|Extract of Berberis aristata (rasanjana), Iris germanica Linn. (shweta vacha),and Terminalia chebula (haritaki)<ref>Chakrapani, Chakradatta, yoni vyapad chikitsa, verse 23 In: chakradtta, Hindi translation by Dr.Indradev Tripathi,Reprint edition, Vranasi: Chaukhambha Sanskrit Bhavan,2018,pg no:382.</ref>|| Not specified||Cold water||Not specified(probably for the whole month)<br />
|-<br />
|Paste of leaves of Cesampelus pareira (patha)<ref>Govinda Das,Bhaisajyaratnavali , Streeroga Adhikara, verse 153 , Hindi translation by Pandit. Shri Lalchandraji, reprint edtion,Delhi:Motilal banarasidas, 2002, pg no:707.</ref> ||After the stoppage of menstrual bleeding||Not specified||Not specified<br />
|-<br />
|3 years old jaggery<ref>Ramsagara triphathi, Anangaranga, https://collections.nlm.nih.gov/ext/dw/0327725/PDF/0327725.pdf, page no:57</ref> || Not specified|| Not specified|| Continuously for 15 days<br />
|-<br />
|Decoction of Plumbago zeylanica (chitraka)<ref name= anangaranga>Ramsagara triphathi,Anangaranga,https://collections.nlm.nih.gov/ext/dw/0327725/PDF/0327725.pdf, page no:58</ref>|| From the 4th day of menstrual cycle/after the stoppage of bleeding ||Rice water|| 3 days<br />
|-<br />
|Decoction of Nauclea cadamba/ Nauclea parvifolia (kallambha) and the feet of jungle flies.<ref name=anangaranga/>|| From the 4th day of menstrual cycle/after the stoppage of bleeding||Not specified ||3 days<br />
|-<br />
|19.5 g of marking nut/semicarpus anacardium or seeds of Terminalia bellerica (bibhitaki) boiled in rice water.<ref name=anangaranga/> ||From the 4th day of menstrual cycle/after the stoppage of bleeding)||Not specified||7 days<br />
|-<br />
|Ashes of stem of Euphorbia neriifolia (sehunda)<ref name=kuchimara>Kuchimaratanra, text with English translation by Goli Penchalaprasada, Varnasi: Chawkhamba Krishnadas Academy, 2007.</ref>||21 days||Not specified ||1 tola(12 gm)<br />
|-<br />
|Curcuma longa (haridra) rhizome having knots <ref name=kuchimara/>||3 days during menstruation, and continued for 3 more days||Not specified||1 rhizome/day, (total 6 days)<br />
|-<br />
|Powder of Carum carvi (krishna jeeraka), Hedchim spicatum (kachura), Mesua ferrea (nagakesara), Terminalia chebula (haritaki), Ngella sativa (kalonji), Myrica nagi (kayaphala)<ref name=kuchimara/>|| 7 days||Not specified||In the size of Ziziphus fruit<br />
|-<br />
|Powder of seeds of Brassica campestris a (sarshap), Amaranthus spinosus (tandula), sugar candy (sharkara)- pound with rice water.<ref name=kuchimara/> ||Not specified ||Milk||Not specified<br />
|}<br />
<br />
In current medical practices, two synthetic female hormones, oestrogen and progesterone are used to prevent pregnancy by inhibiting ovulation.These are also known as ‘birth control pills’. Some injectable steroid contraceptives like progesterone only contraceptive injections including DMPA or Depo-Provera and Nexplanon are also in practice. <br />
<br />
Adverse effects:<br />
*Menstrual irregularity, amenorrhoea, delayed return of fertility, weight gain decrease in bone mineral density, alterations in lipid profile, other symptom like head ache, breast tenderness,moodiness, nausea, hair loss, less sex drive etc.<br />
</div><br />
==III. Barrier methods==<br />
<div style="text-align:justify;"><br />
Some methods to make the reproductive tract rough and dry, in order to prevent conception are mentioned in Atharva veda.<ref>Atharvaveda VI-37/3, part 2,Vishveshwaranad vedic institute, Hoshiapur, edition 1, 1961.</ref> This may cause alterations in the normal pH, or nature of cervical mucus to prevent the entry of sperms, or altering the receptivity of endometrium to prevent the implantation of zygote.<ref>Tewari PV, Chaturvedi C. Method of population control in ayurvedic classics. Anc Sci Life. 1981;1(2):72-79.</ref> This may be considered as vaginal barrier method.<br />
<br />
'''Table 2: Local contraceptives in Ayurveda'''<br />
{| class="wikitable" |}<br />
|-<br />
!Drugs!!Mode of administration<br />
|-<br />
|Powdered seeds of Butea monosperma(palasha) along with honey.<ref>Shodhala, Gadanigraha, pradara chikitsa, verse 60, In: Gadanigraha, part 3, Hindi translation by Indradeva Tripathi, 3rd edition,Varanasi: Chaukhambha Sanskrit Bhawan,1999, page no:456 </ref> ||Applied as vaginal paste during fertile period(ritukala)<br />
|-<br />
|Piece of rock salt + oil<ref>Yogaratnakara, Yoniroga Chikitsa, verse 51 In: Yogaratnakara with Vidyaprabha Hindi commentary, Dr. Indradev Tripathi, Dr. Daya Shankar Tripathi editors,3rd ed, Varanasi:Chawkhamba Krishnadas Academy, 2011 Pg no:813</ref> || Vaginal insertion before coitus.<br />
|-<br />
|Wood of Azadiracta indica(nimba)<ref>Yogaratnakara, Yoniroga Chikitsa, verse 53 In: Yogaratnakara with Vidyaprabha Hindi commentary, Dr. Indradev Tripathi, Dr. Daya Shankar Tripathi editors,3rd ed, Varanasi:Chawkhamba Krishnadas Academy, 2011 Pg no:813</ref>|| Vaginal fumigation before coitus/ during fertile period.<br />
|-<br />
|Powdered root of Datura metel(dhattutra)<ref>Yogaratnakara, Yoniroga Chikitsa, verse 53 In: Yogaratnakara with Vidyaprabha Hindi commentary, Dr. Indradev Tripathi, Dr. Daya Shankar Tripathi editors,3rd ed, Varanasi:Chawkhamba Krishnadas Academy, 2011</ref>||Vaginal filling before coitus.<br />
|-<br />
|Root of Datura metel(dhattutra) collected on 14th day(dark night) of lunar month<ref>Shodhala, Gadanigraha, pradara chikitsa, verse 60, In: Gadanigraha, part 3, Hindi translation by Indradeva Tripathi, 3rd edition,Varanasi: Chaukhambha Sanskrit Bhawan,1999, page no:456 </ref>||Tie in waste before coitus. <br />
|}<br />
<br />
In current practices, male condoms and vaginal diaphragms are used in barrier methods.<br />
</div><br />
==IV. Intra uterine contraceptive devices==<br />
<div style="text-align:justify;"><br />
In females, causing obstruction to vessels of the reproductive tract (yoni) using a special type of stone is mentioned for inducing sterility.<ref>Atharvaveda VI-37/2, part 2, Vishveshwaranad vedic institute, Hoshiapur, edition 1, 1961.</ref> This may be considered as a primitive form of intra uterine contraceptive devices. Now a days, Intra Uterine Device (IUD) is inserted into uterine cavity and left for contraception. These are made from polypropylene impregnated with barium sulphate. <br />
<br />
The commonly used devices are Copper T 200 (Cu T-200), Copper T (Gravigard), Multi load copper – 250 (ML Cu – 250 ) and Multi load Copper –375 (ML Cu- 375). These are used for 3 to 5 years of contraception.<br />
</div><br />
==V. Surgical procedures for sterility==<br />
<div style="text-align:justify;"> <br />
Infliction of crush injury to the two chords situated near the scrotum or the scrotum itself is also mentioned in Atharva veda.<ref>Atharvaveda VI-138/4-5, part 2,Vishveshwaranad vedic institute, Hoshiapur, edition 1, 1961.</ref> This shows the references of vasectomy and castration respectively. <br />
<br />
In current practices, sterilization in males is achieved through vasectomy. In females, various procedures like laparotomy, culdotomy, laparoscopy are opted for sterilization. These methods are irreversible and opted for permanent contraception.<br />
</div><br />
==VI. Emergency contraception==<br />
<div style="text-align:justify;"><br />
This method can be used in the form of oral tablets or IUD. It is indicated in cases of unprotected intercourse, condom failure, noncompliance with other methods and rape.<br />
<br />
This method should be reserved for emergency situations and should not be used as an ongoing method of contraception on regular basis because it has a high failure rate and can cause irregular menstrual bleeding. <br />
<br />
'''Abortifacients:''' <br />
<br />
Some drugs having the abortifacient action are used for inducing bleeding per vagina in case of accidental conception. <br />
The table 3 lists the drugs for oral administration and table 4 shows locally used drugs in vagina to induce bleeding. <br />
<br />
'''Table 3: Oral drugs for inducing bleeding per vagina/ abortion''' <br />
{| class="wikitable" |}<br />
|-<br />
!Drug !! Vehicle(anupana)<br />
|-<br />
|Scraped lime powder from the walls of temple(devalaya churna) – 12 g <ref>Yogaratnakara, Yoniroga Chikitsa, verse 61 In: Yogaratnakara with Vidyaprabha Hindi commentary, Dr. Indradev Tripathi, Dr. Daya Shankar Tripathi editors,3rd ed, Varanasi:Chawkhamba Krishnadas Academy, 2011 Pg no:814</ref>||water<br />
|-<br />
|Root of Plumbago zeylanica(chitraka) and leaf juice of Vitex negundo Linn(nirgundi)<ref>Yogaratnakara, Yoniroga Chikitsa, verse 59 In: Yogaratnakara with Vidyaprabha Hindi commentary, Dr. Indradev Tripathi, Dr. Daya Shankar Tripathi editors,3rd ed, Varanasi:Chawkhamba Krishnadas Academy, 2011 Pg no:814</ref> || honey<br />
|-<br />
|Seeds of carrot(Daucus carota)+Roots of Cajanus cajan Linn(tuwari)+lead oxide(sindura)<ref>Yogaratnakara, Yoniroga Chikitsa, verse 57-58 In: Yogaratnakara with Vidyaprabha Hindi commentary, Dr. Indradev Tripathi, Dr. Daya Shankar Tripathi editors,3rd ed, Varanasi:Chawkhamba Krishnadas Academy, 2011 Pg no:814</ref>||water<br />
|-<br />
|Faeces of mare mixed with fermented rice water(kanji) and filtered+rock salt+ Apium graveolens Linn(ajamoda)+oil of Brassica nigra(asuri)+Aconitum ferox(visha)<ref>Yogaratnakara, Yoniroga Chikitsa, verse 62 In: Yogaratnakara with Vidyaprabha Hindi commentary, Dr. Indradev Tripathi, Dr. Daya Shankar Tripathi editors,3rd ed, Varanasi:Chawkhamba Krishnadas Academy, 2011 Pg no:814</ref>||not specified<br />
|-<br />
|Paste of fried leaves of Celastrus panniculata(jyotishmati) and flowers of Hibiscus rosasinensis(japa)<ref>Govinda Das,Bhaisajyaratnavali , Streeroga Adhikara, verse 151 , Hindi translation by Pandit. Shri Lalchandraji, reprint edtion,Delhi:Motilal banarasidas, 2002, pg no:707</ref> || water<br />
|-<br />
|Paste of Cedrus deodora(devadaru) and Cynodon dactylon(durva) aling with paste rice grain.<ref>Ramsagara triphathi, Anangaranga, https://collections.nlm.nih.gov/ext/dw/0327725/PDF/0327725.pdf</ref>||water<br />
|}<br />
<br />
'''Table 4: Local drugs for inducing menstrual flow/ abortion''' <br />
{|class="wikitable" |}<br />
|-<br />
!Drug!!Mode of administration<br />
|-<br />
|The stem of leaf of Ricinus communis (eranda patra danda)<ref name=Tewari>Tewari PV, Chaturvedi C. Method of population control in ayurvedic classics. Anc Sci Life. 1981;1(2):72-79.</ref> || Vaginal insertion<br />
|-<br />
|Root of Boerhavia diffusa (punarnava)<ref name=Tewari/> || Vaginal insertion<br />
|-<br />
|Root of Clitorea ternata (Shweta aparajita)<ref name=Tewari/> || Vaginal insertion<br />
|-<br />
|Aerial roots of Cardiospermum helicacabum Linn(Sharngeshta/Kakadani)<ref name=Tewari/> ||Vaginal insertion<br />
|-<br />
|Combination of Lagineria vulgaris (iksvaku), Baliospermum montanum (danti), Piper longum (pippali), Jaggery, Randia dumetorum (madanaphala), Fermented liquid (kinva), Glycyrrhiza glabra (yashti madhu) and Latex of Euphorbia nerifolia (snuhi kshira)<ref>Govinda Das,Bhaisajyaratnavali , Streeroga Adhikara, verse 150 , Hindi translation by Pandit. Shri Lalchandraji, reprint edtion,Delhi:Motilal banarasidas, 2002, pg no:706.</ref> || Vaginal suppository<br />
|}<br />
</div><br />
==Current researches==<br />
<div style="text-align:justify;"><br />
The following table no. 5 reviews pharmacological research studies on single drugs mentioned in contraceptive formulations in Ayurveda.<br />
<br />
'''Table 5: Researches on contraceptive herbs''' <br />
<br />
{| class="wikitable" |}<br />
|-<br />
!Drug!!Observations <br />
|-<br />
|Embelia ribes(vidanga) ||Root powder in 100g/kg in rats exhibited 100% inhibition of pregnancy in albino rats.<ref>Garg SK, Garg GP, Screening of Indian Plants for antifertility activity,Indian Journal of Experimental Biology, 16(10), 1978. Pg 1077-79.</ref> <br />
<br />
Embelin 50-100mg/kg in rats from day 1 to day 7 of pregnancy showed 85.71% anti-implantation activity, significant anti-estrogenic and progestational properties.<ref>Prakash AO, Antifertility investigaions, Embelin- an oral contraceptive of plant origin, Planta Med 41(3), 1981, pg 259—66.</ref><br />
|- <br />
|Abies webbiana(Talisa) || Benzene and alcoholic extracts of leaf produced 51% anti- implantation activity.<ref>Anonymous, Pharmacological investigations of certain medicinal plants & compound formulations used Ayurveda and Sidha , CCRAS New Delhi, 1996, 474.</ref> <br />
|-<br />
|Azadiracta indica (nimba)||Bark extract had shown in vitro spermicidal activity.<ref>Vnita Bhargava, Prakash AO, Spermicidal activity in vitro of bark extract of Azadiracta indica in rats,Ancient Science of Life 20(1/2)</ref><br />
|-<br />
|Daucus carota(grinjana)||Extracts of the seeds showed petroleum, ether, benzene, alcohol & water showed 85%, 95%, 92%,50% anti-implantation activity respectively.<ref>Uduppa KN & Singh RH,Antifertility property of the alcoholic extract of carrot seed, J Res Indian Med Yoga Homeo 14(1),1979, pg 128-30.</ref><br />
|-<br />
|Hibiscus rosasinensis(Japa)||Alcoholic extract of flower showed 50-60% inhibition of pregnancy at 200mg/kg dose.Benzene extract produced 100% antifertility effect in 250mg/kg.<ref>Kholkute SD,Uduppa KN, Antifertility properties of Hibiscus rosasinensis, J Res Indian Med,9(4), 1974, pg 99.</ref> <br />
|-<br />
|Plumbago rosea / Plumbago zeylanica(chitraka)||Root powder in a dose of 100mg/100g from Day 1 to Day 7 of pregnancy in albino rats showed 100% antifertility activity.<ref>Anonymous, Pharmacological investigations of certain medicinal plants & compound formulations used Ayurveda and Sidha , CCRAS New Delhi, 1996, 84.</ref> <br />
|-<br />
|Terminalia arjuna(arjuna)||Anti-zygotic, anti-implantation, abortifacient activities.<ref>Lal B, Uduppa KN, A preliminary study of anti- fertility effect of an indigenous drug- arjuna(Terminala arjuna), JRAS,14(1),1991, Pg 165-169.</ref><br />
|-<br />
|Mesua ferrea(Nagaksara)|| Flowers exhibited anti-implantation activity in female rats.<ref>Seshadri c & Pillai SR, Antifertility activity of a compound Ayurvedic preparation, J Sci Res Pl Med 2 (1 &2),1981.pg 1-3.</ref> <br />
|}<br />
<br />
The Central Council for Research in Ayurvedic Sciences (CCRAS), working under the Ministry of AYUSH carried out the screening of many herbal and herbo-mineral drugs for the contraceptive activity under the Research Scheme for screening of contraceptive agents.<br />
<br />
*A compound drug called AYUSH AC-V, which is a combination of Abes webbiana(talisa patra) and red orche (gairika), showed 100% anti-implantation effect on multigravida rats.<ref>Revan Siddappa et al; Evaluation of contraceptive effect of a traditional medicine on albino rats, Aryavaidyan Vol.XXIII, No.1, Aug-Oct 2009, Pp 9-12</ref><br />
<br />
*Another coded drug called AYUSH AC-IV, Embelia ribes (vidanga), Laccardia lacca (laksha), Areca catechu (puga) and Saraca asoka (ashoka) in equal parts, 1gm/day in two divided doses in 281 women for 15 days (D4-D18). There was no pregnancy reported even after 10th cycle.<ref>Gowri N, Srinivasn K, Venkataraghavan S. Clinical study of ac-4-an ayurvedic compound preparation as an oral contraceptive. Anc Sci Life. 1982;2(2):79-83.</ref> <br />
<br />
*The various clinical trials conducted by CCRAS, the combination of Piper longum Linn(pippali), Embelia ribes(vidanga), borax(tankana) known as “pippalyadi yoga” was tested in 722 women in tablet form 1g/day. It effectively prevented pregnancy in 98.42%.<ref>https://eparlib.nic.in/bitstream/123456789/574253/1/9271.pdf</ref> <br />
<br />
*Oil of Azadiracta indica A Juss (nimba), 1 ml intra vaginally before each coitus, tested in 225 women with proven fertility showed 98.7% result in prevention of pregnancy and in a dose of 3 ml (intra vaginally before each coitus) showed 100% result in prevention of pregnancy during the study period of 12 cycles.<br />
<br />
*“Praneem”, a purified extract from the dried seeds of Azadirachta indica (Neem), extract from the pericarp of fruits of Sapindus species and quinine hydrochloride, showed contraceptive efficacy in rabbits and monkeys after intra vaginal application. Precoital application of the cream provided complete protection against pregnancy in rabbits in the 1st 30 minutes after application. The conception rate was acceptable at 60 minutes (7%), but thereafter it climbed to unacceptable levels (28.6% at 90 minutes and 75% at 12 hours).<ref>Garg S, Taluja V, Upadhyay SN, Talwar GP , Studies on the contraceptive efficacy of Praneem polyherbal cream, Contraception, 1993 Dec;48(6):591-6</ref><br />
</div><br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Sutika_Paricharya&diff=44745Sutika Paricharya2024-02-24T10:09:01Z<p>Agnivesha: </p>
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{{#seo:<br />
|title=Postnatal care (suika paricharya)<br />
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|keywords=Postnatal care (sutika paricharya),General aspects of postnatal care in Ayurveda,Puerperium(sutika kala),Diet during puerperium,Life style guidelines for puerperal women,Contra indications during puerperium,sutika, charak samnita, Indian system of medicine, Ayurveda<br />
|description=Postnatal Care in Ayurveda (Sutika paricharya) includes guidelines during puerperium for the preservation of health of mother and baby. <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
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}}<br />
<p style="text-align:justify;">The postnatal period or puerperium (sutika kala) begins immediately after childbirth. This period generally lasts for six weeks. The pelvic organs revert to the pre-pregnancy state, and the female body restores anatomical and physiological normalcy. <br />
</p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = [[Sharira]] / Postnatal care (sutika paricharya) <br />
<br />
|label2 = Authors<br />
|data2 = Anagha S., [[Yogesh Deole|Deole Y.S.]]<br />
<br />
|label3 = Reviewed by <br />
|data3 = [[Gopal Basisht|Basisht G.]]<br />
<br />
|label4 = Affiliations<br />
|data4 = [[Charak Samhita Research, Training and Development Centre]], I.P.G.T.& R.A., Jamnagar <br />
<br />
|label5 = Correspondence email<br />
|data5 = carakasamhita@gmail.com<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
<br />
|label7 = Date of first publication:<br />
|data7 = June 30, 2021<br />
|label8 = DOI<br />
|data8 = 10.47468/CSNE.2021.e01.s09.063 <br />
}}<br />
<br />
==Importance of postnatal care (sutika paricharya)==<br />
<div style="text-align:justify;"><br />
Postnatal care ensures proper nutrition for the woman to regain strength after pregnancy. The woman becomes weak due to labor and nourishing the fetus. Her body tissues ([[dhatu]]) lose structural as well as functional integrity. Labor pain and expulsion of uterine contents cause physical and psychological instability. Proper diet and lifestyle regimen during the postnatal period replenishes the tissue elements ([[dhatu]]) in the body. It helps to come back to the pre-pregnant state gradually.[A.S.Sharira Sthana 3/39] <br />
<br />
It also ensures the prevention of postnatal disorders and lactation for the nutrition of infants. <br />
<br />
This article describes ancient practices of postnatal care. These practices are significantly changed in today’s era. However, these practices might provide insights into preparing a safe, cost-effective, and less toxic protocol for preserving health.<br />
</div><br />
<br />
== Duration of perperium == <br />
<div style="text-align:justify;"><br />
Ayurvedic rishis consider a lady as a puerperal woman (sutika) just after the expulsion of the placenta (apara) up to the onset of the next menstruation (artava). [Ka.Sa. Khila Sthana 11/6], [A. Hr. Sharira Sthana 1/101] <br />
<br />
Specific diet and lifestyle is advised to restore equilibrium during this period of six weeks. [Su. Sa. Sharira Sthana 10/16],[A.S.Sharira Sthana 3/41] <br />
<br />
Anatomical changes in the reproductive organs during pregnancy may revert within six weeks. However, the resumption of pre-pregnancy physiology at hormonal level controlling the ovarian and endometrial cycles in the menstrual physiology may take more time. So, this period can be extended further as four months [B.P. Purva Khanda 4/5-6] to 6 months [Ka. Sa. Khila Sthana 11/52-53] considering the individual variations.<br />
</div><br />
<br />
==Principles of postnatal management ==<br />
<div style="text-align:justify;"><br />
[[Vata]] [[dosha]] and [[agni]] (digestive capacity) are the two key factors considered for postnatal management. [[Vata]] [[dosha]] is aggravated in the pelvic region by the creation of empty space after the expulsion of the fetus from the uterus.Management of [[vata dosha]] is done to prevent any possible complications and ensure smooth recovery from distorted anatomy and physiology in the female body. <br />
The digestion capacity ([[agni]]) is deranged due to physiological changes during pregnancy. Therefore, protection and stimulation of digestive capacity by diet and herbs having ([[deepana]] and [[pachana]]) effect is recommended. The nourishment therapy ([[brimhana]]) and rejuvenation therapy ([[Rasayana]]) can be useful only after proper management of [[vata dosha]] and [[agni]]. <br />
==General care during puerperium (samanya paricharya)==<br />
===Immediate care after delivery===<br />
<div style="text-align:justify;"><br />
Immediate interventions in the labor room (sutikagara) include aseptic precautions, ensuring the proper evacuation of uterine contents, monitoring bleeding per vagina, vaginal packing is done. [Ka.Sa.Khila Sthana 11/18-22] <br />
<br />
The woman is advised to rest in a hunch back position. Rubbing and massaging the back region, pressing the abdomen and flank, compression of the abdomen, and wrapping around with a clean and long cloth are recommended. [Ka. Sa. Khila Sthana 10] <br />
<br />
The woman is then advised to sit over a small chair covered with a leather bag filled with hot oil processed with sida cordifolia (Bala taila) and sudation in the vaginal region with poultice prepared with drugs like Callicarpa macrophylla (priyangu). [Ka.Sa. Khila Sthana 10]<br />
<br />
Vaginal packing just after the delivery is recommended in case of excessive bleeding. [Y.R. Streeroga Chikitsa]<br />
</div><br />
<br />
=== Postnatal care ===<br />
<div style="text-align:justify;"><br />
Postnatal care includes the following guidelines :<br />
<br />
*Psychological support (ashwasana) [Ka.Sa.Khila Sthana 11/18]<br />
<br />
*Internal administration with diet and medicines (abhyantara upakrama)<br />
<br />
*External therapies (bahya upakrama)<br />
<br />
====Internal administration with diet and medicines (abhyantara upakrama):====<br />
<div style="text-align:justify;"><br />
'''Administration of fats :'''<br />
<br />
Oral administration of fatty substance (sneha) with powder of panchakola (mixture of Piper longum (pippali and pippalimula), Piper chaba Hunte (chavya), Plumbago zeylanica (chitraka), and Zingiber officinale (nagara)) is prescribed. The quantity of fat is determined as per the digestive capacity. The scum of boiled rice (manda) is used as an after drink (anupana). <br />
<br />
In contemporary practices, ghee is the most widely used form of fat in post natal care. Studies show that ghee prepared by traditional methods contain a higher amount of docosahexaenoic acid (DHA) and omega-3 long-chain polyunsaturated fatty acids.<ref>Joshi KS. Docosahexaenoic acid content is significantly higher in ghrita prepared by traditional Ayurvedic method. J Ayurveda Integr Med. 2014 Apr;5(2):85-8. doi: 10.4103/0975-9476.131730. PMID: 24948858; PMCID: PMC4061595.</ref> Maternal n-3 fatty acids levels, particularly DHA, are decreased during pregnancy. A low n-3 fatty acids level is found to be associated with postpartum depression (PPD). Oral administration of ghee may be useful to prevent the incidence of PPD.<ref>Teo C, Chia AR, Colega MT, et al. Prospective Associations of Maternal Dietary Patterns and Postpartum Mental Health in a Multi-Ethnic Asian Cohort: The Growing up in Singapore towards Healthy Outcomes (GUSTO) Study. Nutrients. 2018;10(3):299. Published 2018 Mar 2. doi:10.3390/nu10030299</ref> <br />
<br />
Judicious administration of fats is recommended in the postpartum protocol. Ghee in greater quantity may lead to weight gain. Post-partum obesity is an associated risk factor for cardiovascular diseases.<ref>Ena Huseinovic, Fredrik Bertz, Monica Leu Agelii, Else Hellebö Johansson, Anna Winkvist, Hilde Kristin Brekke, Effectiveness of a weight loss intervention in postpartum women: results from a randomized controlled trial in primary health care, The American Journal of Clinical Nutrition, Volume 104, Issue 2, August 2016, Pages 362–370, https://doi.org/10.3945/ajcn.116.135673</ref> Therefore, the ghee administration is indicated in [[vata]] and [[pitta]] dominant constitution individuals. It shall be used with precautions in conditions associated with increased [[kapha dosha]] and [[meda dhatu]]. <br />
<br />
Panchakola powder is observed to increase the serum levels of nutritional substances such as coenzyme Q10 & beta carotene and lengthen their serum half-lives. In addition, it can act as a thermal nutrient and increase the absorption of certain nutritional substances from the gastrointestinal tract by producing a local thermogenic action. Furthermore, these herbs have marked central stimulant activity, immune-stimulatory effect, and anti-inflammatory action. It also has bioavailability enhancer property and central dopaminergic activity. Thus, panchakola can help in relieving pain, promote uterine involution by contraction, autolysis and regeneration.<ref>Dr. Yennawar S. M. et al, sutika paricharya - a scientific step, World Journal of Pharmaceutical Research, Vol 8, Issue 2, 2019, pg 1045-1052.</ref> <br />
<br />
*If the patient is not suitable for administration of fats, then decoction of drugs alleviating [[vata]], or laghu panchamoola (the roots of Solanum indicum, Solanum xanthocarpum, Desmodium gangeticum, Uraria picta, and Tribulus terrestris) is prescribed. <br />
<br />
*Panchakola powder with hot water prepared by adding jaggery (gudodaka) for two to three days. <br />
<br />
*Rice gruel with ghee(sneha yavagu) and processed with the drugs of the group called “vidarigandhadi gana” ( group of herbs) [Su.Sa.Sutra Sthana 38/4-5] for the next three days.<br />
<br />
*Soup of Hordeum vulgare Linn.(yava), Ziziphus jujuba Lam(kola), Dolichos biflorus Linn.(kulatha) with an easily digestible diet is advised.<br />
<br />
*After 12 days, meat soup of animals of arid region (jangala desha) is advised. <br />
<br />
*Vegetables like pumpkin guard (kushmanda), radish, cucumber etc. fried in ghee are recommended.<br />
<br />
*Boiled and cooled water should be used for drinking.<br />
<br />
*Drugs that are vitalizing (jeevaniya), nourishing (brimhaniya), sweet, and alleviating [[vata]] are prescribed in general to restore the health of a woman. [A.S..Sharira Sthana 3/38]<br />
</div><br />
<br />
====External therapies:==== <br />
<div style="text-align:justify;"><br />
*Whole-body massage (abhyanga), especially on the pelvic region with oil processed with Sida cordifolia (bala taila ).<br />
<br />
*Application of a mixture of unctuous substances (ghee, oil, animal fat etc.) on the abdominal region and bandage using a long, comfortable, and clean cloth (udara veshtana).<br />
<br />
*Per vaginal administration of oil and hot water sudation.<br />
<br />
*Hot water bath or body wash with decoction prepared using vata alleviating drugs E.g. drugs of “Bhadradarvyadi gana” (group of herbs) twice a day.<br />
<br />
*Sitz bath or hip bath (avagaha)<br />
<br />
*Fumigation of the vaginal region with drugs like Saussurea lappa (Kushtha), Commiphora wightii (guggulu), Aquilaria agallocha (agaru) mixed with ghee.<br />
<br />
*Oleation, sudation, and use of hot water are recommended to be followed at least for one month.<br />
<br />
[Cha. Sa. [[Sharira Sthana]] 8/48], [Su.Sa.Sharira Sthana 10/16-17], [A.S.Sharira Sthana 3/38], [A.Hr.Sharira Sthana 1/99], [Ka. Sa. Khila Sthana 10], [Ha. Sa.Trutiya Sthana 53/1-5]<br />
</div><br />
<br />
===Day wise schedule in postnatal care===<br />
{| class= "wikitable" |}<br />
|-<br />
|'''Day 1''' || Decoction of any of the herbs like Symplocos racemosa (lodhra), Terminalia arjuna(arjuna), Neolamarckia cadamba (kadamba), Cedrus deodara (devadaru), Pterocarpus marsupium Roxb (bijaka) and Ziziphus mauritiana (karkandhu),<br />
<br />
Fasting is recommended as per the strength of the patient. <br />
|-<br />
|'''Day 2''' || Combination of Zingiber officinale(nagara) and Terminalia chebula (haritaki) with jaggery (in the morning),<br />
<br />
warm soup of Dolichos biflorus Linn (Kulatha) (in the afternoon)<br />
|-<br />
|'''Day 3 & Day 4''' || Rice gruel mixed with “panchakola”,<br />
<br />
A combination of Cinnamomum zeylanicum, Cinnamomum tamala, Elettaria cardamomum, Mesua ferrea (collectively called chaturjata)<br />
|-<br />
|'''Day 5''' || Shali or Shashtika rice variety<br />
|}<br />
<br />
This regimen can be repeated for 10-15 days. [Ha.Sa.Trutiya Sthana 53/1-5]. This diet is easy to digest, nourishing in the postpartum period. <br />
<br />
The herbs stimulate digestion and help in restoring the equilibrium of [[dosha]] in the body. Research studies are needed to assess the efficacy of this protocol.<br />
<br />
==Special care during puerperium (vishesha paricharya)==<br />
===Selection of fat according to the sex of baby===<br />
Ayurveda rishis advise the consumption of oil to the mother in case of delivery of a male baby. Ghee is advised in case of the delivery of a female baby. [Ka.Sa. Khila Sthana 11/32] <br />
<br />
The reason might be [[dosha]] specific activity of oil and ghee. Ghee helps to pacify [[vata]] and [[pitta]] [[dosha]]. Oil helps to pacify [[vata]] and [[kapha]] [[dosha]]. These [[dosha]] variations might have been observed in the postpartum period as per the gender of the fetus. <br />
<br />
Current research shows that the maternal immune milieu undergoes many changes based on the sex of the fetus. An increase in the levels of proinflammatory cytokines and proangiogenic growth factors is observed in the mother in the case of the male fetus. An increase in the expression of regulatory cytokines is found in the case of a female fetus. However, there was no fetal sex-based difference in their concentrations at the postpartum measurement.<ref>Elizabeth Ann L Enninga et al, Fetal Sex-Based Differences in Maternal Hormones, Angiogenic Factors, and Immune Mediators During Pregnancy and the Postpartum Period, Am J Reprod Immunol. 2015 Mar; 73(3): 251–262. doi: 10.1111/aji.12303</ref> The reasons for physiological changes in the mother according to the gender of the baby are still unknown. Specific use of oil and ghee depending upon the gender of the baby is an area of research to be explored for better understanding.<br />
<br />
==Guidelines based on the place of living (desha) ==<br />
===Marshy place (anupa desha)===<br />
In marshy place, usually, diseases of [[vata]] and [[kapha]] dominance occur. Initially, fat should not be used in postpartum due to the dominance of moisture in the atmosphere of marshy area. A scum of boiled rice (manda) treated with appetizer drugs is given. Sudation, sleeping in a closed space (to avoid direct air exposure), use of hot substances is advised.[Ka.Sa.Khila Sthana 11/28-30]<br />
=== Arid place (jangala desha) ===<br />
In the arid area, diseases of [[vata]] and [[pitta]] dominance are usually prevalent. Since oleaginous substances are suitable ([[satmya]]) for people living in this area, they can be used in good quantity. [Ka.Sa. Khila Sthana 11/30, 31] <br />
So, the women are given ghee, oil, or other oily articles in large quantities and decoctions of drugs like Piper longum (pippali). If the woman is weak and not fit for intake of fat, she may be given the rice gruel. This regimen is followed for 3-5 days. Then the use of cereals mixed with unctuous substances in gradually increasing quantity is advised. [Su.Sa.Sharira Sthana10/17].<br />
<br />
=== Ordinary place with average atmosphere (sadharana desha) ===<br />
For those who reside in an ordinary place, general management with balanced use of oily and dry substances is recommended. [Ka.Sa. Khila Sthana 11/34] <br />
<br />
In contemporary practices, variations in diet, regimens and medication given in the postnatal period are observed in different parts of India. These variations are observed as per the suitability of the women's geographical area, climate, habituation, and nutritional status.<br />
<br />
===General contra-indications during puerperal period===<br />
*Exercise, sexual intercourse, exposure to cold air, and excessive anger [B.P.Purva Khanda 4/2]<br />
<br />
*Evacuative enema (asthapana [[basti]]) [Cha. Sa. [[Siddhi Sthana]] 2/14]<br />
<br />
*Venesection(siravedha)[A.S.Sutra Sthana 36/8], [A.Hr.Sutra Sthana 27/7]<br />
<br />
*Sternutatory drugs([[nasya]]) [A.S.Sutra Sthana 29/11], [A.Hr.Sutra Sthana 20/12]<br />
<br />
*Therapeutic purgation ([[virechana]]) [Su.Sa. Chikitsa Sthana 33/30]<br />
<br />
*Excessive sudation ([[swedana]])[A.S.Sutra Sthana 26/32]<br />
<br />
These activities and therapies can adversely influence the natural process of rehabilitation during puerperium. Hence, they can be done safely after completion of puerperium.<br />
<br />
==Current Researches==<br />
*A clinical study conducted in 1000 puerperal women found that panchakola churna regimen 2 gm bd for first 10 days after 24 hours of normal delivery significantly reduces the incidence of secondary post partum hemorrhage (PPH). The group of panchakola churna regimen showed better outcome compared to the control group with conventional treatment, i.e. Inj. Pitocin 10 IU IM immediately after delivery of baby.<ref>Sameer Gholap et al, Study of the efficacy of panchakola churna in sutika paricharya in de-creasing the incidence of secondary postpartum Haemorrhage (PPH), IAMJ: Volume 8, Issue 4, April - 2020 (www.iamj.in),pg 3218-3221</ref> <br />
<br />
*A randomized placebo-control study conducted in 30 puerperal women was done for assessment of clinical efficacy of root of Piper longum (pippali moola) in reducing the postnatal abdominal bulkiness. Two capsules of the trial drug (1 capsule= 250mg) twice a day with buttermilk (takra) for 21 days were administered. Objective parameters like body fat percentage, body mass index, waist-hip ratio, abdominal skinfold thickness, supra-iliac skinfold thickness, triceps skinfold thickness etc. were applied. The therapy showed marked improvement in the study group than the placebo group.<ref>D. S. N. V. Neeraja et al, Clinical study with kanajata (piper longum linn. Root) and its effect on postnatal abdominal bulkiness in women, World Journal of Pharmaceutical Research, Vol 5, Issue 9, 2016.Pg No: 1821-1840.</ref><br />
<br />
==List of theses done==<br />
1. Dr. Kolte C.G (1994): Study of Hingu in Sutikavastha, Department of Prasutitantra & Streeroga, Tilak Ayurved Mahavidyalaya, Pune.<br />
<br />
2. Dr.PundeP.P (1995): Lohakhandayukta Panchmoola Kwathache Sutikavasthet upayoga, Department of Prasutitantra &Streeroga, Tilak Ayurved Mahavidyalaya, Pune.<br />
<br />
3. Dr. Mamta BS (1998): Management of Sutika - An Ayurvedic view, Department of Prasutitantra &Streeroga , Faculty of Ayurveda, IMS,BHU, Varanasi.<br />
<br />
4. Dr. Srivasthava Sarika (2001): Role of Shigru in management of Sutikarti(Puerperal discomfort), Department of Prasutitantra & Streeroga, Faculty of Ayurveda, IMS,BHU,Varanasi.<br />
<br />
5. Dr. Sunita Suman (2004): Management of Sutika with Panchkola Churna, Department of Prasutitantra &Streeroga,Faculty of Ayurveda, IMS,BHU,Varanasi.<br />
<br />
6. Dr. Chaudhary Sachin (2005) : Efficacy of Panchkola Ghrita in Sutika Paricharya, Department of Prasutitantra &Streeroga ,NKJAMC,Bidar.<br />
<br />
7. Dr. Kabara Deepa ( 2008) : A clinical study to evaluate the effect, Department of Prasutitantra & Streeroga, SDMAC, Kuthpady.<br />
<br />
8. Dr. Wahi Meenu (2011) : A clinical study of the efficacy of Panchjeerak guda in Sutika Paricharya, Department of Prasutitantra &Streeroga ,NKJAMC,Bidar.<br />
<br />
9.Dr. Shikha Sharma(2014) : Comparative study of Sutika Dashmmola and Dashmoola Kwatha in wellbeing of Sutika, Department of Prasutitantra &Streeroga ,NIA, Jaipur.<br />
<br />
Theses on Management of episiotomy wound:<br />
<br />
1. Singh S(1994) : Healing of Mooladhara Chedana and Yoni KshatajanyaVrana caused during labour with Jatayadi Gritha, Department of Prasutitantra &Streeroga, B.H.U. Faculty of Ayurveda institute of medical science,Varanasi.<br />
<br />
2. Pardeshi (ku) AD(1996) : Vitapacchedavarti Snehana Upachara, Department of Prasutitantra &Streeroga ,M.U.H.S, Tilak Ayurved Mahavidyalaya, Pune.<br />
<br />
3. Pandey M(1999) : Management of obstetrical wound by aloe, Department of Prasutitantra &Streeroga, B.H.U. Faculty of Ayurveda institute of medical science,Varanasi.<br />
<br />
4. Patil SB (2004): A clinical management of Prasoota Yoni Kshata with Karpoora Gritha Prayo, Department of Prasutitantra &Streeroga. SNKJMC,Bidar, RGUHS.<br />
<br />
5. Thapa S (2005): Effect of Sharapunkha(Tephrosiapurpurea)on Episiotomy wound healing, Department of Prasutitantra &Streeroga B.H.U. Faculty of Ayurveda institute of medical science,Varanasi.<br />
<br />
6. Ballal V (2006): Clinical evaluation of effect of Kumari Majja and Haridra on Episiotomy wound, Department of Prasutitantra & Streeroga, SDMCA, Udupi, RGUHS.<br />
<br />
7. Priyadarshini R (2010): A comparative clinical study of Durvaditaila and Jatyaditaila application on episiotomy wound, Department of Prasutitantra &Streeroga, SDMCA, Udupi, RGUHS.<br />
<br />
8. Patil PN(2011) : A clinical management of mooladhara Chhedana (Sadhyovrana) with Yashtimadhu Siddha Gritha w.s.r.to episiotomy wound, Department of Prasutitantra &Streeroga, Shri. J.G.C.H societ’s ayurvedic medical college, Ghataprabha, Belgaum .<br />
<br />
9. Rajkrinti (2019): Ayurvedic management of episiotomy wound : a clinico-experimental study, Department of Prasutitantra &Streeroga Department of Prasutitantra &Streeroga,IPGT &RA, Jamnagar.<br />
<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Prenatal_care_(garbhini_paricharya)&diff=44744Prenatal care (garbhini paricharya)2024-02-24T10:08:21Z<p>Agnivesha: </p>
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{{#seo:<br />
|title=Prenatal care (garbhini paricharya)<br />
|titlemode=append<br />
|keywords=Prenatal care (garbhini paricharya),General aspects of prenatal care in Ayurveda,Physical dimension of prenatal care,Diet during pregnancy,Month wise dietary regimen for pregnant woman,Nutritional analysis of the major components of diet for the pregnant lady,Life style guidelines for pregnant woman,Contra indications during pregnancy (garbhopaghatakara bhava),Diet to be avoided during pregnancy,Activities to be avoided during pregnancy,Psychological and Spiritual dimensions of prenatal care,Activities to be avoided for preservation of mental health,Amulet for pregnant woman,Social dimensions of prenatal care,Special therapies recommended during pregnancy,Vaginal Tampon,General guide Lines for treatment of diseases during pregnancy,Benefits of prenatal care in Ayurveda,Concept of designer baby, prevention of congenital disorders<br />
|description=Prenatal Care in Ayurveda (Garbhini paricharya) includes guidelines before, during and after pregnancy for healthy progeny. It is helpful to prevent pregnancy related and congenital disorders. <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<p style="text-align:justify;">Prenatal care is known as “garbhini paricharya” in Ayurveda. ‘Garbhini’ means pregnant woman and ‘paricharya’ means ideal protocol. It includes the ideal dietary and lifestyle protocol followed by a pregnant woman to attain optimum health of progeny and prevent any complications.<br />
<br/>The guidelines for prenatal care start even before conception. The couple planning to have a progeny shall follow purification procedures (panchakarma), proper diet and life style modifications as part of preconception care. The prenatal care begins from the very first day when the woman expects the conception (usually due to missed menstrual cycle). [Su. Sa. Sharira Sthana 10/3].<br />
<br/><br />
The conceived woman shall be treated with special care just like a pot filled with oil. As the slightest oscillation of such a pot causes spilling of the oil, similarly the slightest exertions or excitements to the pregnant woman can initiate adverse pregnancy outcomes. [Cha. Sa.[[Sharira Sthana]] 8/22]<br />
</p><br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = [[Sharira]] / [[Garbha]] / Prenatal care (garbhini paricharya) <br />
<br />
|label2 = Authors<br />
|data2 = Anagha S., [[Yogesh Deole|Deole Y.S.]]<br />
<br />
|label3 = Reviewed by <br />
|data3 = [[Gopal Basisht|Basisht G.]]<br />
<br />
|label4 = Affiliations<br />
|data4 = [[Charak Samhita Research, Training and Development Centre]], I.P.G.T.& R.A., Jamnagar <br />
<br />
|label5 = Correspondence email<br />
|data5 = carakasamhita@gmail.com<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
|label7 = Date of first publication:<br />
|data7 = August 14, 2020<br />
|label8 = DOI<br />
|data8 = [https://doi.org/10.47468/CSNE.2020.e01.s09.026 10.47468/CSNE.2020.e01.s09.026] <br />
}}<br />
<br />
==General aspects of prenatal care in Ayurveda==<br />
<div style="text-align:justify;"><br />
Fetus is dependent on mother in every aspect during intrauterine life. So, the health of fetus is totally dependent upon the maternal health. The ultimate aim of preconception and prenatal care is healthy progeny. <br />
It includes: <br />
<br />
1. Physical dimension<br />
<br />
2. Psychological dimension<br />
<br />
3. Spiritual dimension<br />
<br />
4. Social dimensions<br />
<br />
5. Diagnostic and therapeutic dimensions<br />
<br />
Apart from the general prenatal care, month-wise special care especially in the dietetics, is also advised. This monthly regimen is planned considering the intrauterine growth and developmental milestones of the fetus and nutritional requirements of mother. This makes a unique addition in prenatal care in Ayurveda. <br />
</div><br />
==Physical dimension of prenatal care==<br />
<div style="text-align:justify;"><br />
It includes both diet (ahara) and activities (vihara).<br />
<br />
===Diet during pregnancy===<br />
<br />
The diet (ahara) consumed by the pregnant woman gets transformed into the nutrient fluid (rasa) which is having a threefold action:<br />
<br />
a) Nourishing the body elements of the mother<br />
<br />
b) Providing nourishment to the growing fetus<br />
<br />
c) Helping the formation of breast milk. [Cha. Sa. [[Sharira Sthana]] 6/23]<br />
<br />
Whatever the diet consumed by the pregnant woman becomes congenial to the fetus. So, diet of a pregnant woman should be designed considering the place of living, time, season and digestive capacity. [Ka. Sa. Sutra Sthana 18/24,25]<br />
<br />
The diet prescribed for pregnant lady should satisfy the following criteria:<br />
<br />
1. Palatable<br />
<br />
2. More liquid in nature<br />
<br />
3. Predominantly sweet in taste<br />
<br />
4. Unctuous<br />
<br />
5. Processed with appetizing drugs [Su. Sa. Sharira Sthana 10/3]<br />
<br />
She should always include butter, ghee and milk in her diet. [A.Hr.Sharira Sthana 1/43] <br />
<br />
Use of hot water, milk and meat is emphasized by Acharya Kashyapa. Milk provides nourishment and stability to the fetus. Meat provides nutrients for nourishment to the fetus and suppresses the aggravated [[vata]]. Meat soup(mamsa rasa) is considered as the best preparation for a pregnant lady. Meat treated with milk or mixed with sour articles or salt is also beneficial. [ Ka.Sa. Khila Sthana 24/6,7,11,12]<br />
<br />
Yogaratnakara provides a list of recommended dietary items during pregnancy as mentioned below.<br />
<br />
*Two varieties of rice (Shali and Shashtika)<br />
<br />
*green gram(mudga)<br />
<br />
*wheat (godhuma)<br />
<br />
*flour of parched rice (lajasaktu)<br />
<br />
*butter<br />
<br />
*ghee <br />
<br />
*milk<br />
<br />
*curd mixed with sugar and condiments<br />
<br />
*honey<br />
<br />
*sugar<br />
<br />
*jackfruit<br />
<br />
*banana<br />
<br />
*fruit of gooseberry (amalaki)<br />
<br />
*grapes (draksha)<br />
<br />
*sour and sweet substances.<br />
<br />
*anabolic and gratifying edibles. [Y.R. Ksheeradosha Chikitsa]<br />
</div><br />
=== Table 1 :Month wise dietary regimen for pregnant woman===<br />
<br />
<br />
{| class="wikitable"<br />
|-<br />
!Month !! Dietary regimen <br />
|-<br />
|'''1st Month''' || •Milk frequently in desired quantity (considering the digestive power and strength)*<br />
<br />
•Sweet, cold and liquid diet**<br />
<br />
•Clarified butter extracted from the milk and medicated with Desmodium gangeticum (shaliparni) and Butea monosperma(palasha) along with water processed with gold or silver (boiled and cooled water)***<br />
<br />
•Glycyrrhiza glabra(madhuyashti), Grewia asiatica(parushaka) and Madhuka indica(madhukapushpa) with butter and honey, sweetened milk ##<br />
|-<br />
|'''2nd month''' || •Milk medicated with sweet (madhura)herbs*<br />
<br />
•Sweet, cold and liquid diet**<br />
<br />
•Sweetened milk with Lilium polyphyllum(kakoli )##<br />
|-<br />
|'''3rd month''' || •Milk with honey and ghee*<br />
<br />
•Cooked rice of Shashtika variety along with milk.**<br />
<br />
•Mixture of cooked rice and pulse(krisara)##<br />
|-<br />
|'''4th month''' || •Milk with 12 gm(one aksha) of butter.*<br />
<br />
•Cooked rice (shashtika)with curd**<br />
<br />
•dainty and pleasant food mixed with milk/ butter/ meat of wild animals**<br />
|-<br />
|'''5th Month''' ||•Ghee prepared with butter extracted from milk.*<br />
<br />
•Cooked rice (shashtika) with milk, ghee and meat of wild animals**<br />
<br />
•Rice gruel(yavagu)#<br />
<br />
•Rice cooked with milk and sweetened(payasa)##<br />
|-<br />
|'''6th Month''' || •Ghee prepared from milk (ksheerasarpi) medicated with the herbs of madhura group*<br />
<br />
•Ghee or rice gruel medicated with Tribulus terrestris(gokshura).**<br />
<br />
•Sweetened curd##<br />
|-<br />
|'''7th month''' || •Ghee prepared from milk (ksheerasarpi)medicated with the herbs of madhura group*<br />
<br />
•Ghee medicated with prithakparnyadi (vidarigandhadi) group of herbs**<br />
<br />
•A sweet dish called Gritakhanda.##<br />
|-<br />
|'''8th month''' || •Rice gruel prepared with milk and mixed with ghee.*<br />
<br />
•Unctuous gruels and meat soup of wild animals.**<br />
<br />
•A kind of sweet preparation called Gritapooraka.##<br />
|-<br />
|'''9th month''' || •Meat soup with cooked rice and fat (preferably ghee), rice gruel mixed with large quantity of fat.***<br />
<br />
•Different types of cereals.##<br />
|}<br />
<br />
* *[Cha. Sa. [[Sharira Sthana]] 8/32], **[ Su.Sa. Sharira Sthana 10/4], ***[A.S. Sharira Sthana 3/3-11], #[Bhe.Sa.Sharira Sthana 8/6], ##[Ha. Sa. Tritiya Sthana 49/2]<br />
<br />
===Table 2: Nutritional analysis of the major components of diet for the pregnant lady:===<br />
{| class="wikitable"<br />
|-<br />
!Source !!Properties explained in Ayurveda !!Nutritional benefits <br />
|-<br />
|'''Milk''' ||Sweet taste(madhura), unctuous(snigdha), cold(sheeta) in potency, vitality enhancer(ojasyam),tissue growth promoting(dhatu vardhaka),alleviates [[vata]] and [[pitta]],galactogogue (sthanyakaram) ||Complete food source of sugar, protein, fat, calcium, sulphur, magnesium, manganese, iodine, zinc, riboflavin, and vitamin B12, A, and K. <br />
Lactose - helps in growth and development. <br />
Proteins -casein, lactoglobulin, lactalbumin, and lactoferrin- provide immunological benefits. <br />
Milk has all amino acids to promote growth.<ref name=young>Young WP, Haenlein GFW, editors. Milk and dairy products in human nutrition: Production, composition and health. In: Butter, Ghee, and Cream Products. John Wiley & Sons; 2013. p. 412-34</ref> <br />
|-<br />
|'''Ghee''' || Intellect promoting(dhee,smriti,medha),<br />
improves digestion (agnivardhana),<br />
promotes strength(balyam), cold(sheeta) in potency,alleviates [[vata]] and [[pitta]] <br />
|| Ghee is a complex lipid of glycerides (majorly triglycerides), free fatty acids, phospholipids, sterols, sterol esters, fat-soluble vitamins, carbonyls, hydrocarbons, and carotenoids.<br />
<br />
•Vitamin D- for the development of skeleton of young ones.<br />
<br />
•vitamin E-essential for normal pregnancy, birth, and breast milk production <ref name=young /><br />
|-<br />
|'''Butter'''||alleviates [[Vata]] and [[Pitta]], promote digestion, promote intellect (medhya), not producing gastric irritation(avidahi), improves taste sensation(rochanam), promotes strength and nourishment (balyam, brihmana), improves vitality (Ojovivardhanam ) <br />
||•High calorie food as 100 g of butter provides almost 700 kcal. <br />
<br />
•Rich in minerals such as calcium, phosphorus, and potassium.<br />
<br />
•Good amount of sodium and small amounts of fluoride, selenium, zinc, and magnesium. <br />
<br />
•Rich in vitamin A, vitamin E, riboflavin, niacin, and pantothenic acid. <br />
<br />
•Vitamin K, folate, and vitamin B12 in small amounts.<ref name=young /><br />
|-<br />
|'''Honey''' ||alleviates [[Kapha]] and [[Pitta]] || •Primarily a high-energy carbohydrate food anti-inflammatory, immune boosting property, broad spectrum antibacterial activity.<br />
<br />
•Honey sugars are easily digestible sugars <ref>Honey Abeshu MA, Geleta B. Medicinal uses of honey. Biol Med (Aligarh) 2016;8:279.</ref><br />
|-<br />
|'''Rice gruel''' || Pacifies thirst (Trishnahara), clears bladder (Basti shodhana), pacifies [[vata]] (vataanulomana) , light for digestion(laghu) || •Starch molecules, which are the source of calories in diets, prepared from rice, when heated in an aqueous or moist environment, swell and rupture and thus permits greater enzymatic digestion by the activity of enzymes such as amylases.<br />
<br />
•Resistant starch acts like soluble fiber in the gastrointestinal tract, thus providing the health benefit.<br />
|}<br />
<div style="text-align:justify;"><br />
Contemporary medical science gives importance to diet in terms of supplementation of essential macro and micro nutrients. In pregnant women’s diet the emphasize is given mainly in supplementation of iron, calcium, folic acid, DHA, iodine, and vitamin D.<br />
<br />
The World Health Organization guides use of multiple micro nutrient powders for point-of-use fortification of foods consumed by pregnant women. However, routine use of multiple micro nutrient powders during pregnancy is not recommended as an alternative to standard iron and folic supplementation during pregnancy for improving maternal and infant health outcomes.<ref>https://www.who.int/nutrition/publications/micronutrients/guidelines/mmpowders_pregnant_women/en/</ref> <br />
<br />
High food quality, together with adequate macro- and micro nutrient intake in pregnancy, is crucial for the health status of the mother and child. Most conditions that occur in adulthood originate in fetal life. Moreover, some epigenetic events, modified by diet impact more than one generation.<ref>Danielewicz H, Myszczyszyn G, Dębińska A, Myszkal A, Boznański A, Hirnle L. Diet in pregnancy-more than food. Eur J Pediatr. 2017;176(12):1573-1579. doi:10.1007/s00431-017-3026-5</ref><br />
</div><br />
===Life style guidelines for pregnant woman===<br />
<div style="text-align:justify;"><br />
The lifestyle protocol is indicated for maternal and fetal health commonly. [A.S. Sharira Sthana 2/58]<br />
<br />
The pregnant woman desirous of a healthy progeny should avoid all non-congenial diet and activities. She should protect and uplift herself through good conduct. [Cha. Sa. [[Sharira Sthana]] 8/21]<br />
<br />
Daily bath and worshiping the rising sun are recommended.[ Ka. Sa. Sharira Sthana 5/15]. Anointment with cooling agents, musk, sandal and camphor, wearing garlands, moonlight bath and gentle massage are also recommended. [Y.R. Ksheera dosha Chikitsa]<br />
<br />
The objective of all these protocols is to preserve optimum health in views of physical, mental and spiritual aspects. Positive mental attitude of mother helps for better progeny.<br />
<br />
===Contra indications during pregnancy (garbhopaghatakara bhava)===<br />
<br />
===Diet to be avoided===<br />
<br />
*Excessive heavy to digest, hot and pungent substances [Cha .Sa. [[Sharira Sthana]] 4/18]<br />
<br />
*Intoxicating substances like wine[Cha .Sa.[[ Sharira Sthana]] 4/18]<br />
<br />
*Excessive use of meat[Cha.Sa. [[Sharira Sthana]]4/18]<br />
<br />
*Dried up, stale, putrefied and wet food. [Su.Sa. Sharira Sthana 10/3]<br />
<br />
*Those diet which obstructs body channels (vishtambhi) .[A.Hr.Sharira Sthana 1/44]<br />
<br />
*Polluted and incompatible food[Y.R. Ksheeradosha Chikitsa]<br />
<br />
*Pulses, edibles producing burning sensation (in abdomen), heavy or sour substances, edible tuber called surana, hot milk, garlic and onion.[Ha. Sa. Tritiya Sthana 49] <br />
</div><br />
===Activities to be avoided===<br />
<div style="text-align:justify;"><br />
*Harsh or violent activities [Cha.Sa. [[Sharira Sthana]] 4/18]<br />
<br />
*Ride over vehicle running on uneven path [Cha.Sa. [[Sharira Sthana]] 4/18]<br />
<br />
*Coitus [Su.Sa. Sharira Sthana 10/3]<br />
<br />
*Exercise [Su.Sa. Sharira Sthana 10/3]<br />
<br />
*Sleeping in day time [Su.Sa.Sharira Sthana 10/3]<br />
<br />
*Awakening in night [Su.Sa. Sharira Sthana 10/3]<br />
<br />
*Squatting posture of sitting(utkatakasanam) [Su.Sa. Sharira Sthana 10/3]<br />
<br />
*Suppression of natural urges [Su.Sa. Sharira Sthana 10/3]<br />
<br />
*Prolonged stay in hot sun or near fire[A.S. Sharira Sthana 2/60]<br />
<br />
*Fasting [A.S. Sharira Sthana 2/60]<br />
<br />
*Lifting heavy weight [A.Hr. Sharira Sthana 1/44]<br />
<br />
*Eating clay[Ha. Sa. Tritiya Sthana 49]<br />
</div><br />
==Psychological and Spiritual dimensions of prenatal care==<br />
<div style="text-align:justify;"><br />
Maintaining a pleasant status of mind is very essential throughout the period of pregnancy as well as during post-natal period. Even while describing the treatment of intra uterine growth restriction, the importance of mental health of pregnant woman is emphasized. It is advised to make the pregnant lady happy continuously through all possible means. [A.S. Sharira Sthana 4/25]<br />
<br />
The psychological and cognitive development of fetus depends on the psychological status of mother and father and the topics listened by the woman during pregnancy. [A.S. Sharira Sthana 1/66].<br />
<br />
Various studies related to maternal mental health and its association with birth outcomes and child behavior has proven the fact that maternal mental status has a strong influence on baby.<ref>Satyanarayana, et al.: Maternal mental health and child behavior, Indian Journal of Psychiatry 53(4), Oct-Dec 2011, Page no:351-361.</ref><br />
<br />
The studies related to pre-natal stress and the pregnancy outcome suggest that exposure to high levels of maternal cortisol during pregnancy can be negatively related to offspring cognitive skills.<ref>LeWinn KZ, Stroud LR, Molnar BE, Ware JH, Koenen KC, Buka SL. Elevated maternal cortisol levels during pregnancy are associated with reduced childhood IQ. Int J Epidemiol. 2009;38(6):1700-1710. doi:10.1093/ije/dyp200.</ref> <br />
<br />
From the very first day of pregnancy, the woman is advised to remain in high spirit, pious, wearing ornaments, clean white garments and perform religious rituals, do auspicious deeds and worship deity and priest. [Su. Sa. Sharira Sthana 10/3].<br />
<br />
She should use meritorious, auspicious, clean, new and intact (unbroken) garments and ornaments possessing masculine names. [ Ka. Sa. Sharira Sthana 5/12]<br />
</div><br />
===Activities to be avoided for preservation of mental health===<br />
<div style="text-align:justify;"><br />
*Contact with dirty, disfigured, foul smelling, awful looking substances [Su.Sa. Sharira Sthana 10/3]<br />
<br />
*Listening to very much exciting stories [Su. Sa. Sharira Sthana 10/3]<br />
<br />
*Unwanted outing, visiting lonely places, haunted tree, cremation ground etc. [Su.Sa. Sharira Sthana 10/3]<br />
<br />
*Acts likely to promote anger and disgrace[Su. Sa. Sharira Sthana 10/3]<br />
</div><br />
===Amulet for pregnant woman===<br />
<div style="text-align:justify;"><br />
*The pregnant woman is advised to wear amulet made of Operculina turpethum (trivrit ) in her waist during pregnancy. After delivery she is advised to wear it over her head. [Ka.Sa. Khila Sthana 10/181]<br />
<br />
*For prevention of abortion, intrauterine death of fetus, premature delivery etc. a protection band (varana bandha) is also recommended which is to be done before 8th month. A special spiritual strategy called ‘matangi vidya” is recommended for such rituals by acharya Kashyapa. [Ka. Sa. Kalpa Sthana 6/80] <br />
<br />
In current clinical settings, these practices are not followed. However, the scientific studies on these practices may provide newer insights in preventive antenatal care.<br />
<br />
==Social dimensions of prenatal care==<br />
<br />
The pregnant woman shall be well behaved with everyone. Respecting and treating the elders, priests etc. in good manner is recommended. [Su. Sa. Sharira Sthana 10/3], [ Ka. Sa. Sharira Sthana 5/15].<br />
<br />
'''Behavior of husband and attendants:'''<br />
<br />
Affectionate and gentle behavior of husband and servants towards the pregnant woman helps in maintaining the healthy status of pregnancy. She should be pleased with things of her desire and those which are wholesome. [A. Hr. Sharira Sthana 1/43] <br />
<br />
'''Room settings:'''<br />
<br />
Her sleeping and sitting place should be covered with soft cushion or mattress. They should not be very high and should possess elevated upper portion for head rest to make it perfect and very comfortable. [Su. Sa. Sharira Sthana 10/3]<br />
<br />
The abode should be fumigated with fragrant drugs and it should be free from insects like mosquito etc. Vedic hymns should be recited by the people well versed in it and vocal and instrumental music should be played by the musicians. [Ka.Sa. Sharira Sthana 5/14]<br />
<br />
Effect of music on maternal psychology and fetal well being is a well explored area of research.<ref>Corbijn van Willenswaard K, Lynn F, McNeill J, et al. Music interventions to reduce stress and anxiety in pregnancy: a systematic review and meta-analysis. BMC Psychiatry. 2017;17(1):271. Published 2017 Jul 27. doi:10.1186/s12888-017-1432-x</ref> <ref>García González J, Ventura Miranda MI, RequenaMullor M, Parron Carreño T, Alarcón Rodriguez R. Effects of prenatal music stimulation on state/trait anxiety in full-term pregnancy and its influence on childbirth: a randomized controlled trial. J Matern Fetal Neonatal Med. 2018;31(8):1058-1065. doi:10.1080/14767058.2017.1306511</ref> <ref>Liu YH, Lee CS, Yu CH, Chen CH. Effects of music listening on stress, anxiety, and sleep quality for sleep-disturbed pregnant women. Women Health. 2016;56(3):296-311. doi:10.1080/03630242.2015.1088116 </ref><br />
</div><br />
==Diagnostics and therapeutics==<br />
<div style="text-align:justify;"><br />
===Diagnosis ===<br />
Diagnosis of pregnancy is explained purely based on symptoms in Ayurveda. The three-fold method is applied in antenatal examinations for pregnancy and assessment of fetal growth in uterus.<br />
===Inspection (darshana)===<br />
<br />
The specific clinical features seen by direct observation in a pregnant lady are:<br />
<br />
*periodic increase in size of abdomen [A.S. Sharira Sthana 2/8]<br />
<br />
*growth of breast [Cha. Sa. [[Sharira Sthana]] 4/16]<br />
<br />
*blackish discoloration of areola [Cha. Sa. [[Sharira Sthana]] 4/16]<br />
<br />
*milk secretion from breast [Cha. Sa. [[Sharira Sthana]] 4/16]<br />
<br />
*blackish discoloration of lips [Cha. Sa. [[Sharira Sthana]] 4/16]<br />
<br />
*corpulent cheeks. [A.S. Sharira Sthana 2/10]<br />
<br />
*development of linea nigra(lomaraji) [Cha. Sa. [[Sharira Sthana]] 4/16]<br />
<br />
*edema in lower limbs. [Cha. Sa. [[Sharira Sthana]] 4/16]<br />
<br />
===Palpation(sparshana)===<br />
<br />
The growth and development of fetus and other changes in pregnancy can be assessed by palpation in view of following:<br />
<br />
*enlargement of abdominal size. (udaravruddhi)[A.S. Sharira Sthana 4/13]<br />
<br />
*fetal movements (garbhasphurana/spandana) [A.S. Sharira Sthana 4/13]<br />
<br />
*expansion of vagina(yoni). [Cha. Sa. [[Sharira Sthana]] 4/16]<br />
<br />
===Interrogation (prashna)===<br />
<br />
The symptoms of pregnancy are elicited through proper history taking. The first symptom, i.e. amenorrhea in a married woman is taken as an indicator for suspecting the pregnancy. [Cha. Sa. [[Sharira Sthana] 4/16]<br />
<br />
Symptoms related to the gastro intestinal system are mentioned as initial symptoms of pregnancy.<br />
<br />
*Dislike/aversion for food(anannabhilasha). <br />
<br />
*Excessive salivation (asyasravanam).<br />
<br />
*Anorexia(arochaka). <br />
<br />
*Interest in sour substances(amlakamata).<br />
<br />
*Vomiting(chardi)[Cha. Sa. [[Sharira Sthana]] 4/16]<br />
<br />
Psychological symptoms like alternate desire for things with opposite qualities, aversion of previously appreciated fragrance etc.[Su. Sa. Sharira Sthana 3/15] are also observed as symptoms of pregnancy.<br />
<br />
General fatigue, excessive sleep, excessive yawning, getting unconscious accidentally are also listed among the symptoms of pregnancy. [A.S.Sharira Sthana 2/8]<br />
<br />
All these features can be assessed through simple interrogation in the clinical set up during antenatal visits.<br />
<br />
==Contemporary Approach==<br />
<br />
Systematic supervision of a woman during pregnancy is called antenatal care (ANC). Contemporary antenatal care has two main components.<br />
<br />
*Careful history taking and examination (general and obstetrical)<br />
<br />
*Advice given to the pregnant woman.<br />
<br />
The supervision should be regular and periodic in nature according to the need of the individual.<ref> D.C Dutta, D.C.Dutta’s Text book of Obstetrics, edited by HiralalKonar, Jaypee brothers medical publishers, New Delhi, edition 8,Chapter 10 , page no:106.</ref> <br />
<br />
The aims and objectives of the antenatal care include the screening of high-risk cases, continuing the risk assessment and preventing/detecting the complications at the earliest stage to ensure a normal pregnancy with delivery of a healthy baby from a healthy mother.<br />
<br />
World Health Organization’s 2016 recommendations on antenatal care (ANC) for a positive pregnancy experience prioritize person-centered health care, well-being of women and families, and positive perinatal and maternal outcomes. <br />
</div><br />
<div style="text-align:justify;"><br />
This model guides pregnant woman about frequency and time of contact for consultation of an obstetrician.<br />
<br />
'''Table 3: Antenatal care model by WHO (2016)'''<ref>https://www.who.int/reproductivehealth/publications/maternal_perinatal_health/anc-positive-pregnancy-experience/en/ </ref><br />
{| class="wikitable"<br />
|-<br />
|'''First trimester''' ||<br />
|-<br />
|Contact 1 || up to 12 weeks<br />
|-<br />
|'''Second trimester''' ||<br />
|-<br />
|Contact 2 || 20 weeks<br />
|-<br />
|Contact 3 || 26 weeks<br />
|-<br />
|'''Third trimester''' ||<br />
|-<br />
|Contact 4 || 30 weeks<br />
|-<br />
|Contact 5 || 34 weeks<br />
|-<br />
|Contact 6 || 36 weeks<br />
|-<br />
|Contact 7 || 38 weeks<br />
|-<br />
|Contact 8 || 40 weeks<br />
|}<br />
<br />
'''History taking and obstetrical examination:'''<br />
<br />
Proper personal history, family history, history of present and past illness, medical and surgical history are needed to be taken along with the obstetric and menstrual history.<br />
<br />
The obstetric history includes status of gravida, parity, number of deliveries (term, pre term), miscarriage, pregnancy termination and living issues.<br />
<br />
In menstrual history, cycle, duration, amount of blood flow, and first day of last normal menstrual period (LNMP) are to be noted.<br />
<br />
'''Calculation of the expected date of delivery:'''<br />
<br />
This is done according to Naegele’s formula by adding 9 calendar months and 7 days to the first day of LNMP.<ref>D.C Dutta,D.C Dutta’s text book of obstetrics, edited by Hiralal Konar, Antenatal care ,preconception counseling and care, Jaypee brothers medical publishers, New delhi, edition 8, 2015, chapter 10, page no:108.</ref><br />
<br />
Examination includes general physical examination, systemic examination and obstetrical examination.<br />
</div><br />
===Obstetrical examination===<br />
<div style="text-align:justify;"><br />
It includes both abdominal and vaginal examination.<br />
<br />
'''1. Abdominal examination:'''<br />
<br />
'''a) Inspection:''' <br />
To note the condition of uterine ovoid, contour of uterus, undue enlargement of uterus, skin condition of abdomen, incision scar mark on abdomen etc.<br />
<br />
'''b) Palpation:'''<br />
Height of the uterus is measured by placing the ulnar border of the left hand placed on the upper most level of fundus and an approximate duration of pregnancy is ascertained in terms of weeks of gestation. Alternatively, the symphyseal fundal height (SFH) is measured with a measuring tape.<br />
<br />
Obstetrical grips (Leopold maneuvers)<ref>D.C Dutta, D.C Dutta’s text book of obstetrics, The Fetus- in utero, Jaypee brothers medical publishers, New delhi, edition 8, 2015, chapter 8, page no:88-90. are helpful to get an idea about the presentation of foetus, position of different body parts of foetus, attitude, engagement etc.</ref><br />
<br />
'''c) Auscultation:'''<br />
Auscultation of distinct foetal heart sounds (FHS) not only helps in the diagnosis of a live baby, but its location of maximum intensity can resolve doubt about the presentation of the foetus.<br />
<br />
'''2. Vaginal Examination'''<br />
<br />
Strict aseptic precautions should be taken during per vaginal examination during pregnancy. Any history of vaginal bleeding contra indicates the vaginal examination.<br />
<br />
The diagnosis of position and presentation of fetus may be difficult to diagnose accurately by internal examination during pregnancy when the cervix remains closed. Pelvic assessment and test for cephalopelvic disproportion are best done just after the onset of labour or just before the induction of labour. <br />
<br />
During labour, accurate information can be obtained by the palpation of presenting part through the open cervix.<br />
</div><br />
===Lab investigations===<br />
<div style="text-align:justify;"><br />
*'''Routine investigations :'''<br />
<br />
'''Blood:''' Hemoglobin, haematocrit, ABO, Rh grouping, blood glucose and VDRL.<br />
<br />
'''Urine:''' Protein, sugar and puss cells. <br />
<br />
*'''Special investigations :'''<br />
<br />
'''Serological tests:''' for rubella, hepatitis B virus and HIV.<br />
<br />
'''Genetic Screening:''' <br />
<br />
This includes maternal serum alpha-fetoprotein (MSAFP), triple test at 15-18 weeks for mother at risk of carrying a fetus with neural tube defects, down syndrome or other chromosomal anomaly. Non-invasive screening for chromosomal anomaly should be a routine to all pregnant women irrespective of their age.<ref>D.C Dutta, D.C.Dutta’s Text book of Obstetrics, edited by Hiralal Konar, Jaypee brothers medical publishers, New Delhi, edition 8,Chapter 12 , page no:127</ref> <br />
<br />
*'''Ultrasound Examinations :'''<br />
<br />
'''1st trimester:'''<br />
Presence of an intra uterine gestation sac, and presence of yolk sac or fetal pole within the gestation sac confirms pregnancy. <br />
<br />
USG is the best method to estimate the gestational age dating. Booking (18-20 weeks) scan is advised for detailed fetal anatomy survey and to detect any structural abnormality including cardiac. It is also helpful in placental localization.<br />
<br />
'''2nd trimester:''' <br />
<br />
It is more helpful in assessing the fetal growth using biometric paramrters. The parameters used are biparietal diameter (BPD), head circumference (HC), abdominal circumference (AC), and Femur length (FL)<br />
<br />
'''3rd trimester:'''<br />
<br />
All the information of second trimester sonography can be obtained in third trimester. Effective fetal weight, placental maturation, amniotic fluid index etc. are also evaluated.<br />
<br />
There are many biophysical tests for prenatal fetal surveillance during late pregnancy which includes ultrasonography, doppler ultra sound velocimetry, cardiotocography(CTG), non-stress test(NSS), fetal biophysical profile(BPP), vibroacoustic stimulation test, contraction stress test (CST)etc.<ref>D.C Dutta, D.C.Dutta’s Text book of Obstetrics, edited by Hiralal Konar, Jaypee brothers medical publishers, New Delhi, edition 8,Chapter 10 , page no:121</ref><br />
</div><br />
===Special therapies recommended during pregnancy===<br />
<br />
===Medicated Enema===<br />
<div style="text-align:justify;"><br />
During the eighth month of pregnancy, evacuative enema (asthapanabasti) is advised for the elimination of retained fecal matter followed by unctuous enema (anuvasanabasti)with oil medicated with madhura group of drugs. [Su Sa. Sharira Sthana 3/11]<br />
<br />
Acharya Vagbhata advises unctuous enema using ghee processed with madhura group of drugs for cleaning the collected feces and then therapeutic enema(niruhabasti) is given.[A.Hr. Sharira Sthana 1/34-35]<br />
<br />
Unctuous enema is continued in ninth month also.<br />
<br />
In current practice, the decoction of dashamula herbs and sesame oil processed with same herbs is used for giving evacuative enema after completion of 8th month of gestation. The dashamula group of herbs includes Aegle marmelos(bilwa), Premna Integrifolia/ Clerodendrum phlomidis(agnimantha), Gmelina arborea(gambhari), Oroxylum indicum(shyonaka), Stereospermum suaveolens(patala), Desmodium gangeticum(shalaparni), Uraria picta(prishniparni), Solanum indicum(bruhati), Solanum xanthocarpum(kantakari), Tribulus terrestris(gokshura). <br />
<br />
For unctuous enema, oil processed with the above drugs(dashamula) or oil processed with sida cordifolia(bala taila), preparations like dhanwanthara taila <ref>KrishnanA.K.V,GopalapillaA .S,editors, Sahasrayoga with Sujanapriya Commentry, Tila prakarana, Ver. 42, Edition 32.Alappuzha: Vidyarambham Publishers; 2013.p. 286.</ref> , mahanarayana taila <ref> KrishnanA.K.V,GopalapillaA .S,editors, Sahasrayoga with Sujanapriya Commentry, Tila prakarana, Ver.70,. Edition 32.Alappuzha: Vidyarambham Publishers; 2013.p. 299-300.</ref>, ksheerabala taila<ref>KrishnanA.K.V,GopalapillaA .S,editors, Sahasrayoga with Sujanapriya Commentry, Tila prakarana , Ver.96, Edition 32.Alappuzha: Vidyarambham Publishers; 2013.p.315.</ref> etc. are also in practice. <br />
<br />
Different practices and protocols regarding enema therapy (basti) are followed.<br />
<br />
Evacuative and unctuous enema in alternate days for a maximum of 8 days is one protocol. In another protocol, initially, one evacuative enema followed by 3-4 unctuous enema on consecutive days is given.The decision depends upon the physician’s view(yukti) as per the condition and strength of the pregnant lady. In case of severe constipation and if the patient is very weak, initial unctuous enema followed by evacuative enema is effective.<br />
<br />
This kind of enema therapy is useful for facilitating easy delivery. Research works are being conducted on both evacuative enema and unctuous enema as part of prenatal care with an objective of promoting easy delivery.<br />
<br />
Two research works were conducted on evacuative enema with 200 ml of decoction of drugs of dashamula added with powder of Adathoda vasica(vasa), Piper longum (pippali and pippalimula), Piper chaba (chavya), Plumbago zeylanica(chitraka), Zingiber officinale(nagara) and Terminalia chebula(haritaki) and mixed with 60 ml of oil processed with dashamula. This enema was given after the completion of 8th month, along with unctuous enema (matra basti) using 60 ml of oil processed with dashamula in alternate days for a duration of 6 days. These studies have reported early engagement of fetal head & timely onset of labour in 90.90% of cases as a result of the above mentioned enema(basti) procedure.<ref>Rajkrinti, A clinical study on effect of Basti, Yonipurana and Nasya in the management of Prasava, PG dissertation work, 2017, Dept of PTSR ,IPGT &RA, Jamnagar.</ref> <ref>Rachana Yadav, Role of basti, yonipurana, yonivarti & nasya in Prasava – an open labelled randomized comparative clinical Trial, PG dissertation work, 2019, Dept of PTSR ,IPGT &RA, Jamnagar.</ref><br />
<br />
A single blind comparative study, conducted in 45 primi-gravida and primipara full term pregnancy cases, per rectal administration (matra basti) of castor oil showed better results in the augmentation of labour and shortening the first stage of labour as compared to 2.5 IU of oxytocin in 1 pint of Ringer Lactate fluid administered as per the protocol of induction.<ref>Snehal Ambalgekar, Mamatha KV, A Clinical Study in Evaluating the Efficacy of Eranda Taila for Augmentation of Labor, J Adv Res Ayur Yoga Unani Sidd Homeo 2016; 3: 5-14.</ref><br />
</div><br />
===Vaginal Tampon===<br />
<div style="text-align:justify;"><br />
During the ninth month, vaginal tampon(yoni pichu) with medicated oil is advised. [ Cha. Sa. [[Sharira Sthana]] 8/32].<br />
<br />
Oil processed with sida cordifolia(bala taila), formulations like dhanwanthra taila are in current practice for vaginal tampon during ninth month of pregnancy.<br />
<br />
Filling of vagina(yoni poorana) with castor oil(erannda taila) with the same oil is beneficial in promoting the onset and progression of normal labour.<br />
<br />
===Medicated water for bath===<br />
<br />
The cold decoction of pulp of Aegle marmelos(bilva), Gossipium herbaceum(karpasa), petals of rose(patali),pounded leaves of Azadirachta indica (pichumanda), Clerodendrum phlomidis(agnimantha),Nardostachys jatamansi(jatamamsi), and Ricinus communis (eranda) or water prepared with all fragrant drugs(sarvagandhodaka) should be used for bathing by the pregnant woman.[A.S. Sharira Sthana 3/14] Cold decoction of pounded leaves of drugs capable of suppressing [[vata]] is generally advised. [A.Hr. Sharira Sthana 1/68]<br />
</div><br />
==='''Commonly used medicines for promotion of health of mother and fetus:'''===<br />
<div style="text-align:justify;"><br />
Some herbal formulations are mentioned as preventive medicines for habitual abortions in particular months. These are prescribed in general also for promoting the proper growth and development of the fetus. Powder or paste of the drugs can be used along with milk. Now a days, these are available in tablet/capsule form also.<br />
{| class="wikitable"<br />
|-<br />
!Month !! Drugs*<br />
|-<br />
|'''1st month''' || Madhuca longifolia(madhuka), seeds of Tectona grandis (sakabeeja), Pueraria tuberosa. (Willd.) DC. (payasya), Cedrus deodara (devadaru)<br />
|-<br />
|'''2nd month''' || Ficus rumphii Blume (ashmantaka), Sesamum indicum (black tila), Rubia cordifolia (tamravalli), Asparagus recemosus(shatavari)<br />
|-<br />
|'''3rd month'''|| Dendrophthoe falcata (Vrukshadani), Pueraria tuberosa. (Willd.) DC.(payasya), Callicarpa macrophylla Yahl. (priyangu), Nymphaea alba Linn (utpala), Hemidesmus indicus (shariba)<br />
|-<br />
|'''4th month''' || Cynodon dactylon (durva), Hemidesmus indicus (shariba), Pluchea lanceolata Oliver & Hiern (rasna), Clerodendrum Serratum (bharangi), Glycyrrhiza glabra Linn. (yastimadhu)<br />
|-<br />
|'''5th month''' || Solanum Indicum Linn. (bruhati) , Solanum Xanthocarpum (kantakari), Gmelina arborea (kasmari), stem bark and leaf buds of latex yielding trees,ghee<br />
|-<br />
|'''6th month''' || Uraria picta (prishniparni), Sida cordifolia (bala), Acorus Calamus Herb (vacha), Moringa oleifera (shigru), Tribulus terrestris (shwadamshtra), Glycyrrhiza glabra Linn. (madhuparnika)<br />
|-<br />
|'''7th month''' || Trapa bispinosa Roxb. (Shringaaka), Nelumbo nucifera Gaertn(bias), Vitis vinifera (draksha), Scirpus grossus Linn. (kaseru), Madhuca longifolia(madhuka),sugar<br />
|-<br />
|'''8th month''' || Feronia linonia (Linn.)(kapitha), Aegle marmelos L.(bilwa), Solanum Indicum Linn. (brihati), Trichosanthes Dioica.(patola), Saccharum Officinarum Linn. (ikshu), Solanum xanthocarpum(nidigdhika).<br />
|-<br />
|'''9th month''' || Hemidesmus indicus (shariba), Pueraria tuberosa. (Willd.) DC.(payasya), Glycyrrhiza glabra Linn. (madhuyashti)<br />
10th month Zingiber officinale(Shundhi)+ Pueraria tuberosa. (Willd.) DC.(payasya)/ Zingiber officinale (shundhi)+ Glycyrrhiza glabra Linn (madhuyashti)+ Cedrus deodara devadaru/ only Pueraria tuberosa. (Willd.) DC.(payasya)<br />
|}<br />
* *[ Su Sa Sharira Sthana 10/ 58-65]<br />
<br />
Some single drugs in the form of milk decoction (ksheera kashaya)in each month of pregnancy are widely prescribed by Ayurveda practitioners, mainly in southern part of India.<br />
{| class="wikitable"<br />
|-<br />
!Month !! Drug<ref>KrishnanA.K.V,GopalapillaA .S,editors, Sahasrayoga with Sujanapriya Commentry, Kashaya prakarana, Ver. 1,. Edition 32.Alappuzha: Vidyarambham Publishers; 2013.p. 104.</ref><br />
|-<br />
|'''1st month''' || Sida cordfolia(bala)<br />
|-<br />
|'''2nd month''' || Ipomea sepiaria(lakshmana)<br />
|-<br />
|'''3rd month''' || Solanum Indicum Linn. (bruhati) and Solanum xanthocarpum (kantakari)<br />
|-<br />
|'''4th month''' || Desmodium gangeticum(shalaparni)<br />
|-<br />
|'''5th month''' || Tinospora cordifolia(guduchi)<br />
|-<br />
|'''6th month''' || Solanum xanthocarpum (kantakari)<br />
|-<br />
|'''7th month''' || Hordeum vulgare(yavaka)<br />
|-<br />
|'''8th month'''|| Marsedenia tenacissima (morata)<br />
|-<br />
|'''9th month''' || Asparagus racemosus(shatavari)<br />
|}<br />
</div><br />
===Therapeutic measures to be avoided===<br />
<div style="text-align:justify;"><br />
*Excessive nourishment(santarpana) and excessive emaciation(apatarpana) [Su.Sa. Sharira Sthana 10/3]<br />
<br />
*Untimely use of oleation(snehana) [Su.Sa. Sharira Sthana 10/3]<br />
<br />
*Blood-letting[Su.Sa. Sharira Sthana 10/3]<br />
<br />
*Repeated excessive massage with oil and unguents. [Su.Sa. Sharira Sthana 10/3]<br />
<br />
*All types of cleansing therapies like [[Panchakarma]](shodhana procedures) [A.Hr.Sharira Sthana 1/44]<br />
<br />
*Sudation(swedana) and cauterization with alkali(Kshara karma)[Y.R. Ksheeradosha Chikitsa]<br />
<br />
==General guide Lines for treatment of diseases during pregnancy==<br />
<br />
*The diseases of pregnant woman should be treated with use of soft(mrudu), sweet(madhura), cold(sheeta), pleasing and gentle drugs, dietetics and behavior. [Cha. Sa. [[Sharira Sthana]] 8/22]<br />
<br />
*Even though the purification procedures are contra indicated in pregnancy, in case of acute or serious conditions,emetics can be given followed by use of sweet and sour edibles mixed with carminative drugs. [Su.Sa. Sharira Sthana 10/67]<br />
<br />
*Cleansing and nutritive enema (asthapana and anuvasanabasti) should not be used frequently,but if the disease is acute, moderate use of these can be done. [Cha. Sa. [[Sharira Sthana]] 8/22]<br />
<br />
*After eight months, diseases curable by purification measures like emesis etc. can be treated with gentle form of those therapies or procedures giving similar benefits. Strong emetics are contraindicated. Instead of strong oral purgatives, suppositories can be used.[Cha. Sa. [[Sharira Sthana]] 8/22]<br />
<br />
*But, in case of very serious conditions, for saving the life of pregnant woman, the drastic measures and pungent drugs may be used even if those are harmful to the fetus.[ A.S. Sharira Sthana 2/63]<br />
<br />
==Benefits of prenatal care in Ayurveda==<br />
<br />
By the practice of prenatal care including monthly regimen, the entire body, especially the reproductive tract, placenta, fetal membrane(garbhadharini), abdominal area, sacral region, flanks and back become soft. <br />
<br />
[[Vayu]] moves into its right path and direction, urine, feces and placenta are excreted or expelled easily by their respective passages.<br />
<br />
Woman gains strength and complexion and she delivers easily at proper time a desired, excellent and healthy child possessing all the qualities and long life.[Cha. Sa. [[Sharira Sthana]] 8/32]<br />
</div><br />
==Current Researches==<br />
<div style="text-align:justify;"><br />
*In current scenario the group antenatal care as compared to individual care offers an opportunity to increase quality of care and improve maternal and newborn outcomes. Group antenatal care holds the potential to increase healthy behaviors, promote respectful maternity care, and generate demand for services. Group ANC improves women’s health literacy on how to prevent and recognize problems, prepare for delivery, and care for their newborn.<ref>Lori JR, Ofosu-Darkwah H, Boyd CJ, Banerjee T, Adanu RMK. Improving health literacy through group antenatal care: a prospective cohort study. BMC Pregnancy Childbirth. 2017;17(1):228. Published 2017 Jul 14. doi:10.1186/s12884-017-1414-5</ref><br />
<br />
*A systematic review on existing antenatal care models in different countries reveals that most of the models report fewer than half the characteristics associated with quality maternity care. <ref>Symon A, Pringle J, Cheyne H, et al. Midwifery-led antenatal care models: mapping a systematic review to an evidence-based quality framework to identify key components and characteristics of care. BMC Pregnancy Childbirth. 2016;16(1):168. Published 2016 Jul 19. doi:10.1186/s12884-016-0944-6</ref><br />
<br />
*A multi-center operational study has demonstrated the feasibility and effectiveness of Ayurvedic interventions for ante natal care in primary health care level settings. Total 1174 patients completed the full course of Ayrvedic interventions in the form of tablets for antenatal care in PHC set up. Significant results were found in improvement of haemoglobin percentage, relief in symptoms like vomiting and edema. 85.46% women underwent normal delivery. The 90.22 % babies were observed with optimum birth weight. The study could improve the awareness in public regarding the integrated approaches in antenatal care and promote the institutional delivery among the rural population.<ref>Sulochana Bhat et al, Effectiveness of Ayurvedic Interventions for Antenatal Care(GarbhiniParicharya) at Primary Health Care level- A Multicentre Operational Study, Journal of Research in Ayurveda and Siddha, 36(1-4)109-120, 2015,Page no:109-119.</ref><br />
<br />
*Research works are being conducted in different institutes of Ayurveda on the effect of rejuvenation therapy(rasayana)as a means of providing micronutrients during pregnancy in different trimesters.<ref>Prachi Sharma ,A controlled clinical study for evaluation of the effect of rasayana and micronized progesterone during first trimester of pregnancy, PG dissertation work, 2016, Dept of PTSR ,IPGT &RA, Jamnagar.</ref> <br />
<br />
*A randomized controlled clinical trial in managing the first trimester pregnancy with rejuvenation therapy(rasayana), nasal instillation of medicine (nasya), showed better outcome as compared to the control group with micronized progesterone therapy orally. <br />
<br />
The treated group was administered combination of herbs like Tinospora cordifolia(guduchi), Embilica officinalis(amalaki), Leptadenia reticulate(jeevanti), Asperagus recemosus(shatavari), Sida cordifolia(bala), Terminalia arjuna(arjuna), Vitis vinifera(draksha) in granule form in a dose of 10 gms twice a day with cold milk. Nasal instillation of milk processed with leaf bud of Ficus bengalensis(vatashunga), 4 drops in either right or left nostril for 3 consecutive days, just after the pregnancy test is positive, was also done. Better results were reported in subjective parameters like associated symptoms during pregnancy like vomiting, giddiness, abdominal pain, constipation, and heaviness in breast and USG parameters like gestational sac, crown rump length and nuchal thickness. <ref>Resmi V Rajagopal,Management of first trimester pregnancy with Rasayana, Nasya and micronized progesterone- A randomized controlled clinical trial,PG dissertation work, 2018, Dept of PTSR ,IPGT &RA, Jamnagar</ref><br />
<br />
*The drugs like Asperagus racemosus(shatavari), Sida cordifolia(bala), Terminalia arjuna(arjuna) when administrated as medicated milk in enema form(per rectal) or oral route had shown appreciable result in the treatment of intra uterine growth restriction as well as oligohydramnios.<ref>Seema A.N.,Management of garbhakshayaw.s.r to IUGR with ShatavaryadiKsheerapaka- A comparative clinical trial., PG dissertation work, 2020, Dept of PTSR ,IPGT &RA, Jamnagar.</ref><br />
<br />
The outcome of the studies reveals that per rectal route of administration of the above drugs in the form of medicated milk has better effect than the oral administration. <br />
<br />
The 450 ml of medicated milk given in the form of enema for 10 consecutive days, showed remarkably significant results in parameters of fetal biometry, estimated fetal birth weight, amniotic fluid index as compared to the control group of L-Arginine sachet(6.5g) in two divided doses for 10 days. The animal experimental study also showed promising results in maternal weight gain, maternal well being and successful delivery of the pups without any adverse effects. <ref>Suprabha .K, A clinic-experimental study of garbhakshayaw.s.r. to IUGR and its management by ShatavaryadiKsheera Basti, , Phd thesis work,2018 Dept of PTSR ,IPGT &RA, Jamnagar.</ref><br />
</div><br />
===Concept of designer baby===<br />
<div style="text-align:justify;"><br />
The term designer baby simply means a baby whose genes have been chosen by the parents and doctors so that it has some particular features. The genetic makeup of the baby has been artificially selected by genetic engineering combined with in vitro fertilization to ensure the presence or absence of some particular genes. Such genetic engineering techniques are believed to be capable of altering full range of biological traits from gender to susceptibility to disease and eventually appearance, personality and even IQ. These techniques are highly useful in cases of genetically transmitted disorders to prevent the occurrence of the particular disease in the baby by gene modification. <br />
<br />
But, ethical, legal and social controversies still exist in this field. Bioethicists are concerned about the fact that imperfections of the technology may introduce errors like off-target cuts. Even successful edits may have disastrous consequences, including irreversible damage to the health of individuals, assaults on human dignity, issues related to justice inequality, and unpredictable and unknown threats to future generations.<ref>Janssens, A. Designing babies through gene editing: science or science fiction?. Genet Med 18, 1186–1187 (2016). https://doi.org/10.1038/gim.2016.28</ref> <br />
<br />
Ayurveda recommends the natural and simple way of designing the baby through preconception and antenatal care. A special term “Garbha Sanskar” is given to the practices aiming to the creation of a desirable progeny based up on the guidelines from Ayurveda and other treaties related to Indian culture by modifying them through the contemporary approach.<br />
</div><br />
<br />
===List of theses done===<br />
<div style="text-align:justify;"><br />
1.Reddy BS(1990): A Study on the effect of Palash patra administration in pregnancy, IPGT &RA, Jamnagar.<br />
<br />
2. Shukla Sharma (1992): Study of Phalagrita on garbha and garbhini, Dept of PTSR,Banaras Hindu University, Varanasi.<br />
<br />
3. Gupta Kanchan (1994): Effect of Shatavari and Madhuyashti on pregnant woman, Dept of PTSR,Banaras Hindu University, Varanasi.<br />
<br />
4.Ramadevi (1994): Effect of Garbhapala Rasa in Garbhiniparicharya, Dept of PTSR, BRKR Govt. Ayurveda college,Hyderabad.<br />
<br />
5. Chaturvedi Ranjana (1995) : Role of Jatamansi in GarbhiniParicharya, Dept of PTSR,Banaras Hindu University, Varanasi.<br />
<br />
6.Dayani Sirivardhane (2000) : Role of garbhasthapaka and garbhavrudhikaraprabhava in pregnancy with special reference to atibala, Dept of PTSR, IPGT &RA, Jamnagar<br />
<br />
7. PallaSuneela(2001): Role of Prithakaparnyadi Ghrita and Basti on Garbha and Prasava, Dept of PTSR, IPGT &RA, Jamnagar<br />
<br />
8. Singh Seema (2003) : effect of madhuyashti on garbhavrudhi, Dept of PTSR, Banaras Hindu University, Varanasi.<br />
<br />
9. Rana Swarup (2005): A clinical study of Kikkisa and its management with KikkisaharaGhrita and KikkisaharaLepaw.s.r. to striae gravidorum, Dept of PTSR, IPGT &RA, Jamnagar<br />
<br />
10. Baljot Kaur (2007): A clinical study of aetiopathogenesis of mutrakrcchraw.s.r. To lower urinary tract infection in pregnancy and puerperium and their management with brhatdhatryadighanvati, Dept of PTSR, IPGT &RA, Jamnagar<br />
<br />
11. Rathod Sushma J (2009): A comparative study of ShatavaryadiGhanvati&BrihatDhatryadiGhanvati in the management of GarbhiniMutrakricchra (UTI in pregnancy), Dept of PTSR ,IPGT &RA, Jamnagar<br />
<br />
12. Gupta Shalini (2009): A clinical study of Gokshuradivati in the management of gestational hypertension, Dept of PTSR ,IPGT &RA, Jamnagar.<br />
<br />
13. Yamini Tripathi (2011): A Clinical Study of Gestational Hypertension and its Management with MamsyadiVati, Dept of PTSR ,IPGT &RA, Jamnagar.<br />
<br />
14. Sunita (2011): A Clinical Study on UpaplutaYonivyapadw.s.r. to Vulvovaginitis during Pregnancy and its Management with PanchavalkaladiVarti, Dept of PTSR ,IPGT &RA, Jamnagar.<br />
<br />
15. Amit V Rupapara (2012): A Comparative Study on the effect of PandughniVati and DhatriLauhaVati in the Management of Garbhini Pandu (Iron deficiency anaemia), Dept of PTSR ,IPGT &RA, Jamnagar.<br />
<br />
16.. Priti Singh Verma (2013): A further study on UpaplutaYonivyapadaw.s.r. to Vulvovaginitis during pregnancy and its management with Panchavalkaladi Formulation, Dept of PTSR ,IPGT &RA, Jamnagar.<br />
<br />
17. Parul Anil Joshi (2013): Management of Putraghni Yoni Vyapad (w. s. r. to habitual abortion) in early pregnancy with ShramaharaDashemani, Dept of PTSR ,IPGT &RA, Jamnagar.<br />
<br />
18.Dr. Deepthi Krishna (2013)- Influence of Kalyani Raga on fetus and pregnant women, department of basic principles, Alwas Ayurveda Medical College, Moodbidri,Karnataka.<br />
<br />
19.Patel HemantkumarGulabbhai (2014): A Clinical Study on Kikkisa with special reference to Striae Gravidarum and its Management with Kikkisahara Yoga, Dept of PTSR ,IPGT &RA, Jamnagar.<br />
<br />
20.Prachi Sharma(2016) : A controlled clinical study for evaluation of the effect of rasayana and micronized progesterone during first trimester of pregnancy, Dept of PTSR ,IPGT &RA, Jamnagar.<br />
<br />
21.Dr.Mauli Vaishnav(2016)- Clinical evaluation of effect of music with creative visualization on fetal growth and maternal physiology with special reference to E.C.G,Dept of PTSR, SDM Ayurveda college, Uduppi.<br />
<br />
22.Resmi V Rajagopal(2018) : Management of first trimester pregnancy with Rasayana, Nasya and micronized progesterone- A randomized controlled clinical trial, Dept of PTSR ,IPGT &RA, Jamnagar.<br />
</div><br />
==More information ==<br />
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[[Mahatigarbhavakranti Sharira]], [[Jatisutriya Sharira]]<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Garbha&diff=44743Garbha2024-02-24T10:07:48Z<p>Agnivesha: </p>
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{{#seo:<br />
|title=Garbha(embryo)<br />
|titlemode=append<br />
|keywords=Garbha,embyo,General aspects of embryology in Ayurveda,Essential factors for conception(garbha sambhava samagri),Embryogenesis and fetal development(garbhavakranti),Role of five great elements in embryogenesis,Functions and body components developed from panchamahabhuta,shad garbhakarabhava,Body parts/ components derived from six sources (shad bhava),Factors influencing embryonic development,Month wise development of embryo and foetus(masanumasika garbhavrudhi),Disorders during embryonic life and their diagnosis, Ayurveda, Indian system of medicine, Charak Samhita, Deole Y.S., Basisht G. <br />
|description=The term ‘garbha’ literally means fetus or embryo. The descriptions of the embryogenesis, factors influencing its development in womb and prenatal life are available in Ayurveda classics.<br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
|type=article<br />
}}<br />
<p style="text-align:justify;">The term ‘garbha’ literally means fetus or embryo. In current medical terms, embryo is the early stage of development of a multicellular organism that begins just after fertilization. It continues through the formation of body structures, such as tissues and organs.<ref>Available from https://en.wikipedia.org/wiki/Embryo#:~:text=An%20embryo%20is%20the%20early,such%20as%20tissues%20and%20organs. Cited on 08/01/2021 </ref> A fetus is unborn offspring that develops from embryo.<ref>Available from https://en.wikipedia.org/wiki/Fetus Cited on 08/01/2021</ref>This article deals with description of embryogenesis, factors influencing its development in womb and prenatal life. <br />
</p><br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = [[Sharira]] / [[Garbha]] <br />
<br />
|label2 = Authors<br />
|data2 = Anagha S., [[Yogesh Deole|Deole Y.S.]]<br />
<br />
|label3 = Reviewed by <br />
|data3 = [[Gopal Basisht|Basisht G.]]<br />
<br />
|label4 = Affiliations<br />
|data4 = [[Charak Samhita Research, Training and Development Centre]], I.P.G.T.& R.A., Jamnagar <br />
<br />
|label5 = Correspondence email<br />
|data5 = carakasamhita@gmail.com<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
|label7 = Date of first publication:<br />
|data7 = January 11, 2021<br />
<br />
|label8 = DOI<br />
|data8 = [https://doi.org/10.47468/CSNE.2021.e01.s09.040 10.47468/CSNE.2021.e01.s09.040]<br />
}}<br />
==Etymology and derivation==<br />
<div style="text-align:justify;"><br />
The word ‘garbha’ is derived from Sanskrit root “gru” by adding the suffix “bhan”.It means a fetus or embryo, a child, the belly, a hole, and hollow.<ref>Jha Srujan. Amarkosha online application.</ref> <br />
<br />
It is synonymous to womb. Its root is also traced in ‘grabha’, which means to conceive, having in the interior, containing, filled with, inner apartment, sleeping room, interior chamber, adytum, sanctuary of a temple, and the inside, middle, or interior of anything.<ref>Available from https://www.wisdomlib.org/definition/garbha cited on 21/12/2020 </ref><br />
</div> <br />
==Definition==<br />
<div style="text-align:justify;"><br />
Garbha (embryo) is formed by union of sperm ([[shukra]]), ovum ([[shonita]]) and soul/conscious (jeeva or atma) in the womb (kukshi).[SAT-B.376]<ref>Available from http://namstp.ayush.gov.in/#/sat</ref> [Cha. Sa. [[Sharira Sthana]] 4/5] <br />
<br />
Apart from the mere combination of sperm and ovum, the role of soul and the influence of subtle elements of evolution ([[prakriti]] and vikara) are important in development of embryo. [Su. Sa. Sharira Sthana 5/3]<br />
<br />
The development in prenatal life can be divided into two phases: <br />
<br />
1. '''Embryonic development:''' The first eight weeks (weeks 1 - 8) after fertilization is the embryonic period. It is also considered the organogenic period, when most organs within the embryo have begun to form.<ref name=embryo>https://embryology.med.unsw.edu.au/embryology/index.php/Embryonic_Development</ref> <br />
<br />
2. '''Fetal development''': The prenatal period of 9 weeks to 37 weeks is fetal period. It is a time of extensive growth in size and mass as well as ongoing differentiation of organ systems. Clinically this period is generally described as the second trimester and third trimester.<ref name=fetus>https://embryology.med.unsw.edu.au/embryology/index.php/Fetal_Development</ref><br />
<br />
== Essential factors for conception (garbha sambhava samagri)==<br />
<br />
Following four factors are essential for the conception and the health of an embryo: <br />
<br />
1. Fertile period(ritu) or healthy environment <br />
<br />
2. Uterus/female reproductive organs(kshetra) or healthy womb <br />
<br />
3. Nourishment(ambu) or healthy nourishing body constituents inside womb<br />
<br />
4. Seeds (sperm and ovum) (beeja) or healthy genes. [Su. Sa. Sharira Sthana 2/33]<br />
<br />
These four factors determine and influence health of progeny. These four factors are essential for natural pregnancy. In case of female infertility, following methods are developed. <br />
</div><br />
===Contemporary methods of conception ===<br />
<div style="text-align:justify;"><br />
With the advances in medical field, scientists have developed various techniques for artificial conception without sexual intercourse. It includes methods of artificial insemination like Intrauterine insemination (IUI) and fallopian tube sperm perfusion.<ref>D.C Dutta,D.C Dutta’s text book of Gynaecology, edited by HiralalKonar,Infertility, Jaypee brothers medical publishers, New delhi, edition 7, 2016, chapter 17, page no:203</ref><br />
<br />
Furthermore, assisted reproductive technology is developed. This involves all the procedures like manipulation of gametes and embryos outside the body for treatment of infertility. <br />
<br />
'''In vitro fertilization and embryo transfer (IVF-ET)''': Approximately 50,000 to 100,000 capacitated sperms are placed into the culture media containing the oocyte within 4-6 hours of retrieval. The fertilized ova at the 6-8 blastomere stage are placed into the uterine cavity close to the fundus about 3 days after fertilization through a fine flexible soft catheter transcervically.<ref name=datta>D.C Dutta,D.C Dutta’s text book of Gynaecology, edited by HiralalKonar,Infertility, Jaypee brothers medical publishers, New delhi, edition 7, 2016, chapter 17, page no:206</ref> <br />
<br />
'''Gamete intra fallopian transfer (GIFT)''': Two collected oocytes along with approximately 200,000-500,000 motile sperm for each fallopian tube are taken and injected to the distal end of the fallopian tube through laparoscope.<ref name=datta/> <br />
<br />
'''Zygote intra fallopian transfer (ZIFT):''' The placement of the zygote following one day of in vitro fertilization into the fallopian tube.<ref name=datta/> <br />
<br />
'''Intra Cytoplasmic Sperm Injection (ICSI):''' A single spermatozoa or even spermatid is injected directly into the cytoplasm of an oocyte by micro puncture of the zona pellucida.<ref name=datta/> <br />
<br />
'''Gestational Carrier Surrogacy:''' In this procedure, a fertilized egg is placed into the uterus of a surrogate (gestational carrier) if the mother is not having a functional uterus. <ref>D.C Dutta,D.C Dutta’s text book of Gynaecology, edited by HiralalKonar,Infertility, Jaypee brothers medical publishers, New delhi, edition 7, 2016, chapter 17, page no:207</ref><br />
</div><br />
==Embryogenesis and fetal development(garbhavakranti)==<br />
<div style="text-align:justify;"><br />
When a healthy sperm and a healthy ovum get conceived in a healthy womb at a proper time, the soul (atma) with mind (sattva) form the embryo (garbha). This grows further with suitable nourishment by the wholesome nutrient fluid (rasa) and proper regimen (garbhini paricharya). Thereafter the fetus is formed with all sensory and motor organs (indriya) and all body parts. This is endowed with excellence of strength (bala), complexion (varna), psyche (sattva) and compact structure (samhanana) for delivery in proper time. [Cha. Sa. [[Sharira Sthana]] 3/3]<br />
</div><br />
==Role of [[panchamahabhuta]] in embryogenesis==<br />
<div style="text-align:justify;"><br />
The embryo is constituted of five great elements (mahabhuta) and consciousness (chetana). Hence, the holistic human being (purusha) is also known as ‘six elemental’ (shad dhatvatmaka purusha). [Cha. Sa. [[Sharira Sthana]] 4/6] <br />
The Purusha (microcosm) is developed from loka(macrocosm). The five fundamental elements are sources for various functions of holistic human being. All the five elements (mahabhuta) play respective roles during embryogenesis and foetal development. [Su. Sa. Sharira Sthana 5/3] <br />
Research on this concept may provide more insights in treatment of disorders of respective body components. For example, the sound vibrations can have effect on functions of [[akasha mahabhuta]]. This can be helpful in promotion of good prenatal health. Some researches on effect of music therapy on fetal development are in progress. A complete program for prenatal health and wellness called ‘garbha samskara’ is regularly advised and conducted in various institutions of India.<ref>Available from http://www.nia.nic.in/pdf/Program_Garbhasanskar_Antenatal_Program_2020_Batch_V_VI.pdf cited on 08/01/2021 </ref><br />
<br />
'''Table 1: Functions and body components developed from [[panchamahabhuta]]'''*<br />
{| class="wikitable"<br />
|-<br />
!Mahabhuta !! Functions !! Body components<br />
|-<br />
|[[Akasha]] || Multidimensional development (vivardhana), spaces occupied by subtle energy potentials ||sound (shabda),auditory system (shabdendriya),lightness (laghava),minuteness (saukshmya),division (viveka),channels (srotas),all orifices (sarvachidra samuha),oral cavity (mukha),throat (kantha),abdominal cavity (koshta) <br />
|-<br />
|[[Vayu]]||Cell division, Generation and control of movements, impulses || sense of touch (sparsha),organ of sense of touch (sparshanendriya),activity of body (chehsta/parispandana),lightness (laghava),activities of body (sarva sharira spandana),formation or transformation of dhatus (dhatu-vyuhana),expiration (ucchvasa),dryness (raukshya),impulsion (prerana)<br />
|-<br />
|[[Agni]] || Transformation ||form (rupa),ophthalmic apparatus (chakshu-indriya),metabolism (pakti),body heat (ushma),complexion (varna),splendour (bhrajishnuta),intolerance (amarsha),sharpness (taikshnya),valour (shaurya),feeling of heat (santapa),light (prakasha),metabolic enzymes (pitta),sharpness/brightness (teja),intellect (medha),growth of body (sharira vridhi)<br />
|-<br />
|[[Jala]] || Moisture, Nourishment for the growth of the tissue.||taste (rasa),gustatory system (rasanendriya),coldness (shaitya),softness (mardava),unctuousness (sneha),semen (shukra),urine (mutra),plasma ([[rasa dhatu]]),moisture (kleda),blood ([[rakta]]),fat (vasa /[[medas]]),sweat (sweda),flesh ([[mamsa]])<br />
|-<br />
|[[Prithvi]] ||Compact structure and integrity (samhanana) of cells ||smell(gandha),olfactory organs(ghranendriya),heaviness(gaurava),stability(sthairya),stiffness or structure of body(murti),hairs(kesha),bones([[asthi]]),patience(dhairya),nails (nakha)<br />
|}<br />
<br />
<sup>*</sup>[Cha.Sa. [[Sharira Sthana]] 4/12], [ A.S. Sharira Sthana 5/9-13], [A.Hr.Sharira Sthana 3/3-4], [K.Sa.Sharira Sthana 3 / 4]<br />
</div><br />
<br />
== Role of shad bhava (six sources of origin) of garbha ==<br />
<div style="text-align:justify;"><br />
The embryo develops from six major sources:<br />
<br />
1. Maternal factors (matruja)<br />
<br />
2. Paternal factors (pitruja)<br />
<br />
3. Spiritual elements (atmaja)<br />
<br />
4. Psychological elements (satvaja)<br />
<br />
5. Adaptability (satmyaja)<br />
<br />
6. Nutritional components (rasaja)<br />
<br />
'''Table 2: Body parts/ components derived from six sources (shad bhava)*'''<br />
{| class ="wikitable"<br />
|-<br />
!Maternal(matruja)!!Paternal(pitruja)!! Soul/spiritual (atmaja)!!Mind/psychological(satwaja)!!Adaptations(satmyaja)!!Nutritional(rasaja)<br />
|-<br />
|muscle ([[mamsa]])||hair (kesha) ||sense organs (indriya) ||likings (bhakti) || power(virya) || growth of body (sharira upachaya)<br />
|-<br />
|blood ([[rakta]]) ||beard and moustache (shmashru)||knowledge (jnana)||conduct (sheela)||freedom from diseases (arogya)||energy or strength(bala)<br />
|-<br />
|fat ([[meda]])|| body-hair (loma)||critical analysis (vijnana)||purity (shaucha)||strength or energy (bala)||complexion (varna)<br />
|-<br />
|bone marrow ([[majja]])||bones(asthi)||longevity ([[ayu]])||hatred (dwesha)||normal complexion (varna)||health (sthiti)<br />
|-<br />
|heart (hrudaya)||nails (nakha)||happiness and sorrow (sukha -dukha)||memory (smriti)||intellect (medha)||unhealthy state (hani)<br />
|-<br />
|umbilicus (nabhi) || teeth (danta) ||birth in specific species (nana yoni utpatti)||attachment (moha)||progress (utthana)||manifestation of different body parts (sharira abhinivrutti)<br />
|-<br />
|liver (yakrut)||veins (sira)|| Self-realization (atmajnana)||detachment (tyaga)||absence of idleness(analasya)||attachment of life or strength with body (prananubandha)<br />
|-<br />
|spleen (pliha)||tendons (snayu)||psyche (manas)||strong desire not to part with (matsarya)||satisfaction (samtosha)||contentment (trupti)<br />
|-<br />
|intestine (antra)||arteries (dhamani)||appearance (akruti vishesha)||valour (shaurya)||absence of greed(alolupatwa)||nourishment (pushti)<br />
|-<br />
|anus (guda)||semen (retas)|| voice (svara vishesha)||fear (bhaya)||normal voice(svarasampata)||enthusiasm (utsaha)<br />
|-<br />
|skin (twak)||--||specific complexion (varna vishesha)||anger (krodha)||normal seed (bijasampata)||maintenance of body (vrutti)<br />
|-<br />
|kidney (vrikka)||--||longing &hatred(Iccha-dwesha)||drowsiness(tandra)||constant happiness(praharshadhikya)||absence of greed (alaulyam)<br />
|-<br />
|urinary bladder (basti)||--||consciousness (chetana)||enthusiasm (utsaha)||perspicuity of sense organs (indriya prasada)||--<br />
|- <br />
|rectum (purishadhana)||--||intellect (buddhi)||sharpness (taikshnya)|| high quality of ojas||--<br />
|- <br />
|stomach (amashaya)|| --||power of retention (dhriti)||softness (mardava)||life span ([[ayu]])||--<br />
|- <br />
|small intestine (pakwashaya)||--||memory (smriti)||seriousness (gambhirya)||--||--<br />
|- <br />
|large intestine (sthulantra)||--||egoism (ahankara)||instability (anavasthitva)|--||--<br />
|- <br />
|upper part of rectum (uttaraguda)||--||endeavour (prayatna)||--||--||--<br />
|- <br />
|lower part of rectum (adharaguda)||--||Transmigration (sthanantara gamana)||--||--||--<br />
|-<br />
|--||--||lust (kama)||--||--||--<br />
|- <br />
|--||--||anger (krodha)||--||--||--<br />
|-<br />
|--||--||greed (lobha)||--||--||--<br />
|- <br />
|--||--||fear (bhaya)||--||--||--<br />
|- <br />
|--||--||harsha(happiness)||--||--||-- <br />
|- <br />
|--||--||Righteous and unrighteousness (dharma-adharma) ||--||--||--<br />
|} <br />
<br />
*[Cha. Sa. [[Sharira Sthana]] 3/6-13], [Su Sa Sharira Sthana 3/33]<br />
[A. S. Sharira Sthana 5/1519], [A. Hr Sharira Sthana 3/7]<br />
<br />
All the physical components of foetus are derived from maternal and paternal factors. Most of the paternal organs seem to be ectodermal, and maternal organs to be endodermal and mesodermal in origin. The other factors like adaptability (satmyaja), nourishment (rasaja) and psychological (sattvaja) are influenced by diet and lifestyle regimen of mother. The food taken by the mother provides proper nutrition to herself and foetus in the womb. The quality and quantity of diet of mother have great impact on the growth and development of the foetus. The psychological status of mother and environmental factors also influences the foetal development. The epigenetic and genetic research on these connections may be useful for better understanding of health and origin of disease. <br />
</div><br />
===Factors influencing embryonic development ===<br />
<div style="text-align:justify;"><br />
As per contemporary views, embryonic development is the result of interactions between the genetic program in the chromosomes of each zygote and the female genital tract.<ref>Fulvio Gandolfi,Autocrine, paracrine and environmental factors influencing embryonic development from zygote to blastocyst,Theriogenology,Volume 41, Issue 1,1994,Pages 95-100,ISSN 0093-691X, https://doi.org/10.1016/S0093-691X(05)80053-6.</ref> <br />
<br />
The factors influencing embryonic development can be broadly divided into three.<br />
<br />
'''a) Autocrine factors:''' mostly growth factors, generated by the embryo for sustaining its own development.<br />
<br />
'''b) Paracrine factors:''' growth factors and specific proteins, generated by the oviduct which reach the conceptus.<br />
<br />
'''c) Environmental factors:''' various substances like energy substrates, ions, amino acids, vitamins - which generate the “perfect” medium for an embryo to grow.<br />
<br />
The successful embryonic development requires the balanced combination of all these factors. <br />
Genetic, nutritional, environmental, uteroplacental, and fetal factors have been suggested to influence fetal growth. Uteroplacental and umbilical blood flow and transplacental glucose and fetal insulin are major determinants of fetal growth.<ref>Vorherr H. Factors influencing fetal growth. Am J Obstet Gynecol. 1982 Mar 1;142(5):577-88. doi: 10.1016/0002-9378(82)90765-7. PMID: 7036747.</ref><br />
<br />
==Month wise development of embryo and foetus==<br />
The development of embryo and foetus in gestational life is described in all major Ayurveda texts. The method of assessment was mainly based on clinical observations. In contemporary practices, the development of embryo can be assessed by highly advanced technologies like ultrasonography. The weekly development is observed and noted. The following table depicts both views. <br />
<br />
Table 3: Embryonic and fetal development <br />
{| class= "wikitable"<br />
|-<br />
!Month!!Description in Ayurveda texts* !! Description in contemporary medical texts<ref name=embryo/><ref name=fetus/> <br />
|- <br />
|'''1st month'''|| Attains the consistency resembling shleshma(mucoid character),or jelly mass(kalala) in which all the body parts though present are not conspicuous. <br />
<br />
1st day-jelly mass(kalala)<br />
<br />
10th day-buble like(budbuda)<br />
<br />
15th day-solid (ghana)<br />
<br />
20th day-muscle like (mamsa panda)<br />
<br />
25th day-more conspicuous<br />
||'''Week 1'''- fertilized oocyte, zygote, pronuclei, morula cell division with reduction in cytoplasmic volume, blastocyst formation of inner and outer cell mass, loss of zona pellucida, free blastocyst, attachment of blastocyst<br />
'''Week 2'''- implantation, extraembryonic mesoderm, primitive streak, gastrulation<br />
<br />
'''Week 3''' - gastrulation, notochordal process, primitive pit, notochordal canal, Somitogenesis, cardiac primordium, head fold<br />
<br />
'''Week 4''' - neural fold fuses, rostral neuropore closes, caudal neuropore closes<br />
|-<br />
|'''2nd month'''||Converted into Compact or solid form<br />
<br />
•Knot like structure (pinda/ghana) -male (purusha),<br />
<br />
•elongated, muscle like structure(peshi)- female(stree), <br />
<br />
•elevated/irregular shape (arbuda)- eunuch (napumsaka) <br />
<br />
50th day- formation of buds of future body parts (ankura) <br />
|| '''Week 5'''- leg buds, lens placode, pharyngeal arches, lens pit, optic cup, lens vesicle, nasal pit, hand plate<br />
<br />
'''Week 6'''-nasal pits moved ventrally, auricular hillocks, foot plate, finger rays<br />
<br />
'''Week 7'''- ossification commences, straightening of trunk<br />
<br />
'''Week 8'''- upper limbs longer and bent at elbow, hands and feet turned inward, eyelids, external ears, rounded head, body and limbs<br />
|-<br />
|'''3rd month''' || •All sense organs (sarvendriya) and all other organs (sarva angavayava) are manifested simultaneously.<br />
<br />
•five buds or projections (panchapindika)- arms (hasta),legs (pada) and head(shira),differentiation of major and minor parts (anga-pratyanga) <br />
<br />
•achieves consciousness and feelings(vedana) <br />
||'''9-12 weeks –''' In the beginning of 9th week, head constitutes half of the crown-heel length of the foetus, and by the end of 12th week, crown-rump length almost doubles.<br />
<br />
Broad face, eyes get widely separated, ears-low set, eye lids get fused, by the end of 12th week-primary ossification centres appear in the cranium and long bones, external genitalia develop, intestinal coils are clearly visible<br />
|-<br />
|'''4th month'''||•Garbha gets stabilized (sthiratwa)<br />
<br />
•All major and minor parts become clearly demarcated, expresses desires in objects of sense organs.<br />
Head gets excellent development (shira saravat bhavet) during 3 ½ months and appearance of lanugo(loma)<br />
||'''13-16 weeks-'''Growth - rapid growth continues<br />
<br />
•Head - head has straightened up<br />
<br />
•eyes at the front part of the face but still widely separated<br />
<br />
•outer ear has moved (relatively) from upper part of neck to the side of the head<br />
<br />
•Musculoskeletal - ossification is proceeding<br />
<br />
•skeleton now visible on an x-ray<br />
<br />
•Integumentary - body is covered with lanugo<br />
|-<br />
|'''5th month'''|| •Excessive increase of muscle tissue ([[mamsa]]) and blood ([[rakta]])<br />
<br />
•Mind (manas) becomes more enlightened<br />
<br />
•foetus becomes more capable of living (sujeeva) <br />
||'''17-20 weeks-'''Growth - Length growth begins to slow.<br />
<br />
•Body parts have acquired their relative proportions.<br />
<br />
•Integumentary - vernix caseosa<br />
<br />
•Sebaceous glands begin to secrete and vernix caseosa comes to cover the skin to prevent damage by amniotic fluid.<br />
<br />
•Neural - Spinal cord myelinization begins<br />
<br />
•Adipose Tissue - brown fat is forming<br />
<br />
•Musculoskeletal - active movements of the fetus in the uterus (kicks)<br />
|-<br />
|'''6th month'''||Rapid increase in bala(strength) and varna(complexion),More enlightening of buddhi(intellect),Manifestation of kesha(hairs on head), loma(body hairs), nakha(nails), asthi(bones), snayu(tendons), twak(skin),increase in strength(bala), complexion(varna) and vital power in foetus(ojas),quivering (prasphurana) ||'''21-25 weeks'''- Integumentary / Vision - eyelids and eyebrows developed<br />
<br />
•Lanugo a darker color and vernix caseosa is thicker.<br />
<br />
•skin is sometimes very wrinkled (high growth, lack of subcutaneous fat)<br />
<br />
•fingernails are visible<br />
<br />
•Growth - face and body are usually as they will be at birth.<br />
<br />
•Fetuses born after the 25th week of gestation are generally viable<br />
|-<br />
|'''7th month'''||Differentiation of all the major and minor parts becomes evident,Completeness of all the body parts in terms of growth and development,optimum level of [[vata]]-[[pitta]]-[[kapha]] ||'''26-29 week'''-integumentary / Vision - eyes are opened again and eyebrows and eyelashes are well formed<br />
<br />
•Pupillary membrane disappears.<br />
<br />
•Integumentary - hair grows, subcutaneous adipose tissue deposits round the whole body, becomes chubby and plump<br />
|-<br />
|'''8th month'''||Unstable movement of vitality (ojas) from foetus to mother and vice versa through the channels of circulation of nutrient fluid.<br />
<br />
Digestive enzymes (pachakagni) starts functioning.<br />
||'''30-34 weeks'''-Integumentary - body becomes chubby and the skin is pink<br />
<br />
•fingernails have reached the ends of the fingers<br />
<br />
•toe nails are visible<br />
<br />
Genital - testicles descend<br />
|- <br />
|'''9th month'''||Cheshta (activities) are more apparent||--<br />
|}<br />
*[Cha. Sa. [[ Sharira Sthana]] 4/9-24], [Su. Sa. Sharira Sthana 3/18-30], <br />
[A. S. Sharira Sthana 2/13-28],[A. Hr. Sharira Sthana 1/37-63]<br />
[Ka. Sa. Sharira Sthana 2/4-10], [B.P. Pur 3/289-307],[Ha. Sa. Shashtha Sthana 1/17-22]<br />
</div><br />
===Disorders during embryonic life and their diagnosis ===<br />
<div style="text-align:justify;"><br />
The abnormalities occurring in the embryonic development can be attributed to the following: <br />
<br />
a) Genetic factors<br />
<br />
b) Environmental factors<br />
<br />
c)Idiopathic(unknown) factors.<ref>https://embryology.med.unsw.edu.au/embryology/index.php/Abnormal_Development.</ref><br />
<br />
The genetic factors are related to maternal and paternal age, family history, ethnic background etc.<ref>https://embryology.med.unsw.edu.au/embryology/index.php/Abnormal_Development_-_Genetic</ref> <br />
<br />
Environmental factors includes maternal infections (Eg-TORCH infection), maternal diet (eg- folic acid deficiency leading to neural tube defects), life style (adverse effects of smoking, alcoholism etc.) and certain drugs or chemicals(teratogenic effect).The environmental factors that cause or lead to any of the abnormalities are described as teratogens.<ref>https://embryology.med.unsw.edu.au/embryology/index.php/Human_Abnormal_Development#Environmental</ref> <br />
<br />
Prenatal diagnosis are the clinical tools used to determine both normal and abnormal development.Many diagnostic techniques are being applied to diagnose human embryonic development.<br />
<br />
The two major classes of techniques are invasive and non-invasive testing.<ref>https://embryology.med.unsw.edu.au/embryology/index.php/Prenatal_Diagnosis</ref> <br />
<br />
A Combined first trimester screening test (cFTS) involves a maternal ultrasound scan and blood tests at 11-13weeks of pregnancy. Genetic screening includes maternal serum alpha-fetoprotein (MSAFP), triple test at 15-18 weeks for mother at risk of carrying a fetus with neural tube defects, down syndrome or another chromosomal anomaly.<br />
<br />
Non-Invasive Prenatal Testing (NIPT) include new techniques that analyzes cell-free fetal DNA circulating in maternal blood or from fetal cells in the cervical canal.<br />
<br />
Invasive procedures include amniocentesis, chorionic villi sampling, fetal blood sampling etc.<br />
<br />
Ayurveda texts describe the diseases in prenatal life under the category of congenital disorders (sahaja and garbhaja vyadhi).[A.S.Sutra Sthana 22/1] It also describes specific diseases occurring in progeny due to vitiation of channels carrying shukra and abnormalities of shukra dhatu. [Cha. Sa. [[Sutra Sthana]] 28/18-19].The disorders due to improper diet and lifestyle of mother are described under garbhaja vyadhi (jananyapacharat) [A. S. Sutra Sthana 22/1]<br />
</div><br />
==Current researches ==<br />
<div style="text-align:justify;"><br />
*During early embryogenesis, the pro-embryo consists of two domains, the embryo proper and the suspensor. Recent studies have revealed that the suspensor plays an important role in early embryogenesis and the process of suspensor formation and degeneration may provide a unique model for studies on cell division pattern, cell fate determination, and cell death.<ref>Peng X, Sun MX. The suspensor as a model system to study the mechanism of cell fate specification during early embryogenesis. Plant Reprod. 2018;31(1):59‐65. doi:10.1007/s00497-018-0326-5</ref> The different shapes attributed to the early embryonic development like jelly mass, knot like structure, elongated muscle like structure, irregular elevation etc. described in Ayurveda embryology may be explored on the basis of these findings.<br />
<br />
*Precise gene expression ensures proper stem and progenitor cell differentiation, lineage commitment and organogenesis during mammalian development. ATP-dependent chromatin-remodeling complexes utilize the energy from ATP hydrolysis to reorganize chromatin and, hence, regulate gene expression. These complexes contain diverse subunits that together provide a multitude of functions, from early embryogenesis through cell differentiation and development into various adult tissues.<ref>Hota SK, Bruneau BG. ATP-dependent chromatin remodeling during mammalian development. Development. 2016;143(16):2882‐2897. doi:10.1242/dev.128892.</ref> These cell differentiation processes are mainly attributed to the action of [[vata]] [[dosha]].<br />
<br />
*The maternal-to-embryonic transition consists of critical developmental processes including maternal RNA depletion and embryonic genome activation. In recent years, key maternal proteins encoded by maternal-effect genes have been determined, primarily using genetically modified mouse models. These proteins are implicated in various aspects of early embryonic development including maternal mRNA degradation, epigenetic reprogramming, signal transduction, protein translation and initiation of embryonic genome activation.<ref>Zhang K, Smith GW. Maternal control of early embryogenesis in mammals. Reprod Fertil Dev. 2015;27(6):880‐896. doi:10.1071/RD14441</ref>These shows the importance and main contribution of maternal factor (matruja bhava) in the early stage of embryonic development. Diseases that occur due to mutation in the mitochondrial genome are inherited only from the mother, as only the ovum contains mitochondrial genetic material.<ref>Dhiman K, Kumar A, Dhiman KS. Shad Garbhakara Bhavas vis-a-vis congenital and genetic disorders. Ayu. 2010;31(2):175-184. doi:10.4103/0974-8520.72384</ref><br />
<br />
*Advanced paternal age is well-documented to be associated with new dominant mutations and paternal exposures to drugs may increase the risk of adverse fetal outcome.<ref>Robaire B, Hales BF. The male germ cell as a target for drug and toxicantaction. In: Gagnon C, ed. The Male Gamete: From Basic Science to Clinical Applications. Boca Raton, Fla: Cache River Press; 1999:469-74</ref>, <ref>Savitz. Paternal Exposure to Drugs Reviewand Environmental Chemicals: Effects onProgeny Outcome Journal of Andrology, Vol. 22, No. 6,page no- 930 November/December 2001- American Society of Andrology</ref> <br />
<br />
*Epigenetic mechanisms are influenced by several factors like development in utero and in childhood, environmental chemicals, drugs and pharmaceuticals, aging, and diet. Example- Methyl groups, an epigenetic factor found in some dietary sources, can tag DNA and activate or repress genes which is known as DNA methylation. So, the six procreative factors (Shad garbhakara bhava) have an important role as causative factors of congenital, hereditary, and genetic anomalies by mutation and epigenetics.<ref>Dhiman K, Kumar A, Dhiman KS. Shad Garbhakara Bhavas vis-a-vis congenital and genetic disorders. Ayu. 2010;31(2):175-184. doi:10.4103/0974-8520.72384</ref><br />
<br />
*Designer babies are babies from embryos formed by in-vitro fertilization (IVF). They are either created from an embryo selected by preimplantation genetic diagnosis (PGD) or genetically modified in order to influence the traits of the resulting children. The primary aim of creating designer babies is to avoid heritable diseases coded by mutations in DNA.<ref>Ronald T.K. Pang, P.C. Ho,Designer babies,Obstetrics, Gynaecology & Reproductive Medicine,Volume 26, Issue 2,2016,Pages 59-60,ISSN 1751-7214,https://doi.org/10.1016/j.ogrm.2015.11.011</ref><br />
</div><br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Menstrual_disorders&diff=44742Menstrual disorders2024-02-24T10:07:10Z<p>Agnivesha: </p>
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<div>{{CiteButton}}<br />
{{#seo:<br />
|title=Menstrual disorders<br />
|titlemode=append<br />
|keywords=Menstrual disorders, artava (menstruation), asrugdara (menorrhagia), dysmenorrhoea, amenorrhoea, Ayurveda, Indian system of medicine, charak samhita. <br />
|description=Sharira / Artava / Menstrual disorders<br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=charak samhita<br />
|type=article}}<br />
<p style="text-align:justify;">The physiology of menstruation can be understood by studying the concept of “artava” and its disorders. Fundamentally artava is originated from agni (fire) element. Therefore, menstrual blood is [[pitta]] [[dosha]] dominant. Menstruation and regulation of hypothalamo-pituitary-ovarian axis are important functions of [[vata]] [[dosha]]. Whereas the repair and restore functions in uterus after menstruation are carried out by [[kapha]] [[dosha]]. Hence all three [[dosha]] play role in physiology of menstruation. Therefore, the menstrual disorders need to be understood on the [[dosha]] axis and their abnormalities. The duration of normal menstrual flow is generally 5 days, and the normal menstrual cycle typically lasts between 21 and 35 days.<br />
</p><br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = [[Sharira]] / [[Artava]] / Menstrual disorders <br />
<br />
|label2 = Authors<br />
|data2 = Anagha S.<sup>1</sup>, [[Yogesh Deole|Deole Y.S.]]<sup>1</sup><br />
<br />
|label3 = Reviewers and Editor <br />
|data3 = [[Gopal Basisht|Basisht G.]]<sup>1</sup>, Tandon S.<sup>2</sup><br />
<br />
|label4 = Editor <br />
|data4 = [[Gopal Basisht|Basisht G.]]<sup>1</sup><br />
<br />
|label5 = Affiliations<br />
|data5 = <sup>1</sup>[[Charak Samhita Research, Training and Development Centre]], I.P.G.T.& R.A., Jamnagar,<br />
<sup>2</sup> Obstetrician-Gynecologist, Orlando, USA <br />
<br />
|label6 = Correspondence email<br />
|data6 = carakasamhita@gmail.com<br />
<br />
|label7 = Publisher <br />
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
|label8 = Date of first publication:<br />
|data8 = July 31, 2020<br />
|label9 = DOI<br />
|data9 = [https://doi.org/10.47468/CSNE.2020.e01.s09.025 10.47468/CSNE.2020.e01.s09.025]<br />
}}<br />
<br />
==Classification of menstrual disorders==<br />
<br />
===Types based on clinical presentation===<br />
<br />
The menstrual disorders can be classified into three categories.<br />
<br />
'''Table 1: Three categories of menstrual disorders''' <br />
<br />
{| class="wikitable"<br />
|-<br />
! Sr. No. !!State of menstruation !!Clinical conditions <br />
|-<br />
|1. || Decreased state (artava kshaya) ||Amenorrhoea, oligomenorrhoea, and hypomenorrhoea<br />
|-<br />
|2. || Increased state (artava vrudhi/asrugdara) ||Menorrhagia, metrorrhagia, polymenorrhea<br />
|-<br />
|3. || Vitiated state(artava dushti)|| Painful menstruation ,burning sensation, abnormalities(vikruti) in menstrual discharge<br />
|}<br />
<br />
== Age specific classification ==<br />
<div style="text-align:justify;"><br />
Chronological age is an important factor of examination[Cha.Sa. [[Vimana Sthana]] 8/122]. Therefore, it is also considered in the diagnosis of menstrual disorders. <br />
<br />
'''1)Adolescent age:'''<br />
<br />
Menarche is the appearance of first menstrual bleeding in an adolescent girl. The age of menarche is mentioned as 12 years in the Ayurveda classics. [A.Hr. Sharira Sthana 1/7] However,clinical variations are observed due to two factors. [Ka. Sa. Sharira Sthana 5/4]<br />
<br />
'''a)Time factor(kala):''' Age of puberty, environmental conditions as per geographical area <br />
<br />
'''b)Activities of the girl child(karma):''' Diet, life style, exercise, exposure to light,psychological state etc.<br />
<br />
Observational studies reveal the fact that menarcheal age is influenced by diverse variables such as genetics, geographic location, climate, psychological factors, socioeconomic status, body weight and height, nutrition, body fat and exercise, as well as the presence of chronic diseases. <ref>Wang Z, Dang S, Xing Y, Li Q, Yan H. Correlation of body mass index levels with menarche in adolescent girls in Shaanxi, China: a cross sectional study. BMC Womens Health. 2016;16:61. Published 2016 Sep 6. doi:10.1186/s12905-016-0340-4</ref> <ref>Laitinen J, Power C, Järvelin MR. Family social class, maternal body mass index, childhood body mass index, and age at menarche as predictors of adult obesity. Am J Clin Nutr. 2001;74:287–294. [PubMed] [Google Scholar]</ref><br />
<br />
'''Disorders related to menarche are as below:'''<br />
<br />
*'''Primary amenorrhoea:''' The condition is characterized by absence of menarche even at the age of 16 years(i.e. after completion of childhood). It is mentioned as condition of“Shushka revati”[Ka. Sa. Kalpa Sthana 6/31]and “Shandhi yoni vyapad”.[Cha. Sa.[[Chikitsa Sthana]] 30/34-35]<br />
<br />
In primary amenorrhea, a retrospective study concluded that Mullerian anomaly was the most prevalent etiological factor leading to amenorrhea followed by gonadal dysgenesis and racial, genetic and environmental factors could play role in the cause of primary amenorrhea.<ref>Kriplani A, Goyal M, Kachhawa G, Mahey R, Kulshrestha V. Etiology and management of primary amenorrhoea: A study of 102 cases at tertiary centre. Taiwan J Obstet Gynecol. 2017;56(6):761‐764. doi:10.1016/j.tjog.2017.10.010</ref> <br />
<br />
*'''Secondary amenorrhoea :''' After the establishment of menarche, some girls may experience a secondary amenorrhea which may extend upto many months or even years.<br />
<br />
*'''Dysfunctional uterine bleeding:''' Irregular or Excessive menstrual bleeding mainly due to anovulatory cycles and/or hormonal dis-balance.<br />
<br />
Both these conditions are due to the lack of coordination in the reproductive axis of vata-pitta-kapha.<br />
<br />
*'''Primary dysmenorrhea:''' It is mentioned as “udavartini yoni vyapad”in Ayurveda[Cha. Sa. [[Chikitsa Sthana]] 30/25-26] which is a prevalent condition among the adolesent age group.<br />
<br />
'''2)Reproductive age:'''<br />
<br />
*It extends from the menarche to menopause during which all kinds of menstrual disorders are likely to be manifested if the female does not follow proper diet,regimens, hygeine and code of conduct advised during different phases of menstrual cycle.<br />
<br />
'''3)Climatric and perimenopause age:''' <br />
<br />
*Menopause is the permanent cessation of menstruation and declining ovarian function. It is a natural physiological process due to aging(jaravastha). The age of menopause is 50 years.[Su. Sa. Sharira Sthana 3/11] <br />
<br />
As all the tissue components get depleted gradually during this age, menstruation also gets diminished naturally. But this transition stage of reproductive physiology may create many symptoms like excessive bleeding, irregularity in the cycle, psychological and vasomotor disturbances in the female.<br />
</div><br />
==Causes of menstrual disorders==<br />
<div style="text-align:justify;"><br />
'''1. Dietary factors:''' <br />
<br />
*Food and beverages that are excessively hot in potency cause disturbances in the physiology of menstruation especially in the growth and development of follicles/ovum. (andopachaya). [ Ka. Sa. Kalpa Sthana 7/32]<br />
<br />
*Consumption of excessive salty, sour, heavy, pungent substances, those producing burning sensation(vidahi), excessive use of unctuous substances, meat of domestic, aquatic and fatty animals, mixture of cooked rice and pulses (krushara), curd, vinegar, curd-water(mastu) and wine leads to excessive menstrual bleeding. [Cha.Sa. [[Chikitsa Sthana]] 30/204]<br />
<br />
'''2. Lifestyle factors:'''<br />
<br />
*The daily activities in general and those during menstruation influence reproductive health. [Cha. Sa. [[Chikitsa Sthana]] 30/7-8], [Su.Sa. Sharira Sthana 2/24-25]<br />
<br />
*Suppression of natural urges (vega dharana) of micturition, defecation etc. leading to aggravation of “apana vayu” cause menstrual disorders. [Cha. Sa. [[Chikitsa Sthana]] 30/25-26].<br />
<br />
A case control study in 300 subjects has proven the association of suppression of urges of micturition and defecation with primary dysmenorrhoea.<ref>Vrinda Roy(2011),A case-control study to evaluate the association between Mutra-purisha vegadharana and primary dysmenorrhoea,PG dissertation,department of Swasthavrutta, VPSV Ayurveda college, Kottakkal, Kerala.</ref><br />
<br />
*The specific activities like continuous travelling especially in jerky vehicles,continuos sitting or standing in one position , excessive walking and exersion cause vitiation of “apana vayu” and lead to menstrual disorders. [A. Hr. Nidana thana 16/27]<br />
<br />
*Use of artificial objects for sexual pleasure are considered as risk factors for menstrual disorders. [Cha. Sa. [[Chikitsa Sthana]] 30/7-8] [A. Hr. Uttara Sthana 33/27-28] <br />
<br />
'''3. Psychological factors:''' <br />
<br />
*Mental stress, anxiety and excessive thinking causes vitiation of channels of transportation of [[rasa dhatu]] and lead to disturbances in the physiology of menstruation. [Cha. Sa. [[Vimana Sthana]] 5/13] Stress is a major cause for hormonal disturbance in HPO axis leading to menstrual abnormalities.<br />
<br />
'''4. Improper use of therapeutic interventions:'''<br />
<br />
*Administration of nasal medication (nasya) during menstrual phase, administration of strong medication for purification therapy (shodhana) in a woman who is sensitive to mild purgatives (mrudu koshtha) leads to disorders of menstruation. [Ka. Sa. Siddhi Sthana 4/6] [Ka. Sa Siddhi Sthana 3/20]<br />
<br />
'''5. Congenital factors:''' <br />
<br />
*The defects in gametes (beejadosha), especially in the ovum of mother can cause congenital anomalies related to female reproductive system. [Cha. Sa. [[Sharira Sthana]] 4/ 30].<br />
<br />
It is responsible for altering the reproductive physiology and causing menstrual abnormalities. [Cha Sa [[Chikitsa Sthana]] 30/7-8], [Cha Sa [[Chikitsa Sthana]] 30/34-35]<br />
</div><br />
===Pathophysiology===<br />
'''Functions of 5 types of vata in reproductive physiology''' [A.S. Sutra Sthana 20/2]<br />
{| class="wikitable"<br />
|-<br />
!Type of Vayu !!Related Functions !! Physiological functions<br />
|-<br />
|'''Prana vayu''' ||Maintenance and control of intellect(buddhi), sense organs (indriya),mind, vasomotor activities. || Neural regulation at hypothalamo-pitutary level<br />
|-<br />
|'''Udana vayu''' ||Production of strength(bala), energy(urja), memory(smriti), nourishing channels of body tissues(srota preenana)||Neural regulation at hypothalamo-pitutary level<br />
|- <br />
|'''Samana vayu'''|| Helps in the function of digestive fire(agni), moves inside the channels of menstrual blood as well as ovum(artava vaha sroto vichari) || Any kind of transformation process related to reproductive physiology like Synthesis of all hormones,<br />
Eg:-Aromatization of testosterone into estrogen<br />
<br />
Receptor mechanism in cells, functions of gap junctions<br />
|-<br />
|'''Vyana vayu'''|| All kinds of movements,clearing/widening the channels of transportation(sroto vishodhana),Flow of sweat and blood(sweda- asruk sravana)|| Helps in ejaculation of semen and helps in fertilization, nourishment of all the tissues Circulation of reproductive hormones <br />
Spasm followed by relaxation in spiral arteries- damage of arteriolar wall- escape of blood(mechanism of menstrual bleeding)<br />
|-<br />
|'''Apana vayu'''|| Elimination of menstrual blood(artava nishkramana) || Shedding of superficial functional layer of endometrium along with blood from the uterine cavity.<br />
|}<br />
<div style="text-align:justify;"><br />
*The vitiation of vata occurs in two ways:<br />
<br />
1)Primary vitiation: Due to degeneration of body components(dhatukshaya)<br />
<br />
2)Secondary vitiation: Obtructive pathology (avarodha)<br />
<br />
*If this indirect vitiation is by the influence of pitta, it leads to increase in menstrual bleeding. It is mainly because of the increase in fluidity(dravatva) and flowing nature(saratva) of [[pitta]].But if the properties like hotness(ushnatva) and sharpness(teekshnatva) are increased, then it leads to destruction of body tissues([[dhatu]] kshaya) and thus the quantity of menstrual discharge also gets decreased.[A.S.Uttara Sthana 38/47]<br />
<br />
*The pathology of excessive menstrual bleeding (asrugdara) is explained as the occlusion of apana vayu with [[pitta]] (pittavruta apana).[Su. Sa. Nidana Sthana 1/37]<br />
<br />
*Heavy menstrual bleeding is also included in the disorders of blood (raktapradoshaja vikara).[ Cha. Sa.[[Sutra Sthana]] 28/11]<br />
<br />
*The obstructive pathology due to [[kapha]] usually leads to decrease in the function due increase in the properties like coldness (sheeta), dullness/slowness (manda) and immobility (sthiratva). While explaining the pathology of secondary amenorrhoea(artava nasha), it is clarified that the [[dosha]] causing the occlusion of [[vata]] here is either [[kapha]] or another form of [[vata]] itself, but not [[pitta]].[Dalhana commentary on Su. Sa. Sharira Sthana 2/21]<br />
</div><br />
<br />
===General features===<br />
<div style="text-align:justify;"><br />
The increase or decrease in quality and/or quantity of menstrual blood(artava)can lead to various abnormal conditions. The states can be assessed by following clinical features.<br />
{| class="wikitable"<br />
|-<br />
! Symptoms of decrease of menstrual blood(artavakshaya)* !! Symptoms of increase in menstrual blood (artavavriddhi)**<br />
|-<br />
|primary or secondary amenorrhea, oligomenorrhea (yathochita kala adarshanam ) || body aches (angamarda)<br />
|-<br />
|scanty menses/ hypomenorrhea (alpata) || excessive menstrual bleeding (atipravrutti)<br />
|-<br />
|pain in genital tract, dysmenorrhoea (yoni vedana) ||bad smell (daurgandhya)<br />
|}<br />
<br />
* *[Su. Sa. Sutra Sthana 15/12], **[Su. Sa. Sutra Sthana 15/16]<br />
<br />
A special condition characterized by excessive menstrual loss is explained in Ayurveda which is known as “Asrugdara”. <br />
<br />
It includes:<br />
<br />
a)'''Menorrhagia''': excessive bleeding in terms of quantity and duration(atiprasangena pravruttam). It is defined as menstrual blood loss greater than 80 ml.<br />
<br />
b)'''Metrorrhagia''': intermenstrual bleeding(anrutavapi pravruttam)<br />
<br />
c)'''Menometrorrhagia''': combination of the above two conditions<br />
<br />
d)'''Polymenorrhea''':decreased interval of cycles, bleeding occurring more often than every 21 days<br />
<br />
e)Other bleeding disorders(anyad raktalakshana)<br />
</div><br />
<br />
===Special features===<br />
<br />
====Excess menstrual bleeding (asrugdara)====<br />
<br />
The specific features of different types of “asrugdara” are mentioned in the table.<br />
{| class="wikitable"<br />
|-<br />
!Sl no: !! Type !! Characteristic features !! Probable gynecological correlation<ref>Prof.Premvati Tewari, Ayurveda Prasutitantra evam Striroga, Part 2, Chapter 2, Artavavyapad,Chaukhambha orientalia,Varanasi, vol. 2, 2012, Page No:187,190,192,194.</ref> <br />
|-<br />
|1. ||Vata dominant || •Menstrual blood is frothy, thin, rough, blackish or reddish, resembling washings of flower of Butea monosperma (palasha).*<br />
•With or without pain*<br />
<br />
•Flows quickly, does not clot**<br />
<br />
•Smells like iron(lohagandhi), cold*** <br />
||Severe pain and bleeding due to hyperemia of pelvic organs-pelvic congestion syndrome or pelvic sympathetic syndrome<br />
|-<br />
|2. ||Pitta dominant ||•Menstrual blood is blue, yellow or blackish in color, hot, comes in profuse amount repeatedly, and with pain*<br />
<br />
•Associated with burning sensation, redness over body, thirst, mental confusion, fever and giddiness*<br />
<br />
•Resembles the water mixed with smoke or extract of Indian berberis(rasanjana) or cow urine in color, having musty or fishy smell***<br />
<br />
•Not attracted by ants and flies, does not coagulate, hot***<br />
|| Menometrorrhagia due to pelvic congestion caused by infection/inflammation<br />
|-<br />
| 3. || Kapha dominant || •Menstrual blood is slimy, pale, heavy, unctuous, cold, mixed with mucous and thick, discharged with mild pain*<br />
<br />
•Associated symptoms like vomiting, anorexia, nausea, dyspnea and cough*<br />
<br />
•Blood resembles the water mixed with red ochre, excreted very slowly, get clotted like a muscle**<br />
<br />
•Like flowers of Bauhinia variegata(kovidara), pale, gets clotted in the shape of fibers, smells like fat*** <br />
|| Menorrhagia due to early stage of tubercular endometritis or chronic endometritis due to other causes.<br />
|-<br />
| 4. || Sannipataja || •Foul smelling, slimy, yellowish, resembling ghee, marrow, muscle fat etc.*<br />
<br />
•Continuously suffering from thirst, burning sensation, fever, anaemia, and weakness*<br />
<br />
•Resembles a sour liquid called “Kanji” prepared from rice and foul smelling.**<br />
<br />
•Blue like bronze, dirty and foul smelling.*** <br />
|| Endometrial/cervical carcinoma <br />
or <br />
Senile pyometra<br />
|}<br />
<br />
* *[Cha. Sa. [[Chikitsa Sthana]] 30/211-224], **[ Su. Sa. Sutra Sthana 14/21], ***[A. S. Sutra Sthana 36/16]<br />
<br />
==== Types of vitiation of menstrual blood (artava) ====<br />
<div style="text-align:justify;"><br />
There are eight types of deviated/abnormal states of menstrual blood (artavadushti) as mentioned in the table.<br />
{| class="wikitable"<br />
|-<br />
!Sl. No !!Type !!Characteristic features !! Vitiating factor !! Clinical gynecological disorders<ref>Prof.Premvati Tewari, Ayurveda Prasutitantra evam Striroga, Part 2, Chapter 2, Artavavyapad,Chaukhambha orientalia,Varanasi, vol. 2, 2012, Page No:150-151.</ref> <br />
|-<br />
|1. ||'''Vataja''' || Red, black or dark violet in color, thin, dry, frothy and scattered (very small clots mixed with liquid substance), excreted slowly with perforating or piercing type of pain* || Vata* || Oligomenorrhea with dysmenorrhea caused by nutritional deficiency<br />
|-<br />
|2. ||'''Pittaja''' || Yellowish or bluish in color, free from unctuousness, excreted blood is hot and associated with burning sensation*<br />
The color of blood resembles that of hibiscus (japa),or saffron, associated with dysuria ** <br />
||Pitta* || Inflammatory condition of reproductive organs due to infection especially chronic pelvic cellulitis associated with oligomenorrhoea.<br />
|-<br />
|3. || '''Kaphaja''' || Whitish or slightly yellowish in color, appears as if mixed with bone marrow, too thick and slippery, unctuous and settles down if put in the water* <br />
Retention of urine, body stiffness or idleness, lethargy, drowsiness, sleepiness** <br />
|| Kapha* || Chronic endometritis, endocervicitis or cervicitis associated with oligomenorrhoea.<br />
|-<br />
|4. || '''Kunapagandhi''' || Smell of dead tissue, excessive blood discharge, associated with features of pitta like burning sensation* || Rakta* || Early stage of endometrial carcinoma.<br />
|-<br />
|5. || '''Granthibhuta''' || Clotted appearance, features of both kapha and vata.* || Kapha-vata* ||Malignant disorders of reproductive system specially cervical carcinoma<br />
|-<br />
|6. || '''Puti-puya''' || Putrid and purulent discharge.* associated with other features of pitta and kapha. || Pitta-kapha*/<br />
Rakta- Pitta# <br />
|| Acute infection of reproductive system especially acute endometritis leading to pyometra.<br />
|-<br />
|7. || '''Ksheena''' || Delayed, scanty and associated with pain.* || Vata-pitta* || Hypoestrogenic oligomenorrhoea caused by nutritional deficiency.<br />
|-<br />
|8. || '''Mutra-purishagandhi''' || Smell of urine and feces. || Sannipata* ||Cervical carcinoma specially 3rd or 4th stage.<br />
|}<br />
<br />
* *[Su. Sa. Sharira Sthana 2/4], [A.S. Sharira Sthana 1/24], **[Ha.Sa. Trutiya Sthana 48/19,22, 23], #[A. Hr. Sharira Sthana 1/11]<br />
<br />
<br />
'''Prognosis of abnormal menstrual blood(artavadushti):'''<br />
{| class="wikitable"<br />
|-<br />
!Curable !!Incurable <br />
|-<br />
|Vata dominant, pitta dominant, Kapha dominant || Kunapagandhi, granthibhuta,putipuya,ksheena, mutra-purishagandhi<br />
|}<br />
<br />
In the opinion of Vagbhata, the condition of mutra-purishagandhi in incurable and all other disorders are difficult to cure.[Su.Sa.Sharira Sthana 2/5] [A.Hr. Sharira Sthana 1/ 12]<br />
<br />
Currently, apart from the three types of vitiation due to vata-pitta-kapha, clotted appearance(grandhibuta) as well as scanty menstruation(ksheena) are also treated with good efficacy by Ayurvedic treatment modalities. More research studies focusing on the diagnosis and treatment aspects of abnormal variations in the characteristic features of menstrual blood(artava dushti) are needed.<br />
</div><br />
<br />
== Examination of patients ==<br />
<br />
=== Observation (darshana) ===<br />
<div style="text-align:justify;"><br />
On examining the patient, the general health status should be the prime concern. In case of clinical conditions like scanty bleeding or amenorrhea, the patient may be emaciated(krusha) and there may be discoloration of skin (vaivarnya) or pallor which is mentioned as the clinical features of a disorder of reproductive tract namely “arajaska yoni vyapad” [Cha.Sa. [[Chikitsa Sthana]] 30/17]. The same presentation is found in heavy menstrual bleeding also.<br />
<br />
In case of primary amenorrhoea, development of secondary sexual characters should be noted. For example, the breast development is absent or less in conditions called “ shushka revati”[Ka. Sa. Kalpa Sthana 6/31] and “shandhi yoni vyapad”. [Cha.Sa.[[Chikitsa Sthana]] 30/35]<br />
<br />
The features like obesity, enlargement of thyroid gland, excessive androgenic hair growth, etc. which give a clue regarding the metabolic and endocrinal disorders like poly cystic ovary syndrome(PCOS), thyroid dysfunction, hyperprolactinemia etc. leading to menstrual irregularities also should be observed. <br />
<br />
The similar descriptions of diagnostic features due to hyperandrogenism and insulin resistance found in case of PCOS are mentioned in the disorder called “pushpaghni jataharini”. [Ka. Sa. Kalpa Sthana 6/33]<br />
<br />
The color index for normal menstrual blood (artava) is available in the text books of Ayurveda. It is mentioned as different shades of red having resemblance with the followings.<br />
<br />
*the color of fruit of Abrusprecatorius(gunja)[Cha. Sa. [[Chikitsa Sthana]] 30/226]<br />
<br />
*the color of red lotus flower[Cha. Sa. [[Chikitsa Sthana]] 30/ 226]<br />
<br />
*the color of an insect called red velvet mite(indragopa)[Cha. Sa. [[Chikitsa Sthana]] 30/226]<br />
<br />
*the color of blood of rabbit[Su. Sa. Sharira Sthana 2/ 17 ]<br />
<br />
*the color of solution Laccifer lacca(laksha rasa)[Su. Sa. Sharira Sthana 2/17]<br />
<br />
*blackish red[Su. Sa. Sharira Sthana 3/ 10]<br />
<br />
The abnormal range of color shades are mentioned as the clinical features of different types of abnormal states of menstrual blood(artavadushti) as well the features of different types of excessive bleeding(asrugdara).<br />
<br />
Apart from the color, the smell and consistency also should be noted. The peculiar nature of menstrual blood as it does not stain the cloth is particularly observed. [Su. Sa. Sharira Sthana 2/ 17]<br />
<br />
All these are supposed to be noted in direct observation in clinically practice even though it is not always feasible in regular set up. But, per speculum examination of vaginal tract reveals many hidden diagnoses.<br />
</div><br />
===Palpation(sparshana) ===<br />
<div style="text-align:justify;"><br />
Per abdominal examination by palpation as well as bi-manual examination of uterus and adnexa is important in the diagnosis of menstrual disorders.<br />
<br />
Tenderness (sparshasahatva) indicates the involvement of [[pitta]] along with [[vata]]. The secondary pelvic pathologies like uterine fibroid (garbhashaya arbuda), ovarian cyst(beejakoshagranthi), tubo-ovarian(TO) mass, adenomyosis,endometriosis, uterine polyps etc. which can cause menstrual abnormalities are kept in mind during palpation.<br />
<br />
===Interrogation (prashna) ===<br />
<br />
The associated symptoms with menstruation especially in case of dysmenorrhea, premenstrual syndrome, menopausal syndrome etc. are elicited through interrogation. <br />
<br />
The typical feature suggestive of a particular pathology can be reveled through proper interrogation. <br />
<br />
Ex- immediate relief of pain after proper establishment of bleeding in primary/spasmodic dysmenorrhea (udavartini yoni vyapad).[ Cha. Sa.[[Chikitsa Sthana]] 30/25-26]<br />
<br />
The etiological factors should be traced out through proper history taking which helps in both diagnosis as well as treatment.<br />
<br />
In cases where direct observation of characters of menstrual blood is not feasible, it can be understood by proper interrogation. Detailed history regarding diet, life style and sexual activity is necessary for the successful treatment of menstrual disorders.<br />
</div><br />
<br />
==Laboratory investigations==<br />
===In decreased state of menstrual blood (artavakshaya)===<br />
<br />
'''Common clinical conditions and laboratory investigations:'''<br />
{| class="wikitable"<br />
|-<br />
!Investigation!! Value/Result !! Possible diagnosis<br />
|-<br />
|Urine Pregnancy Test || Positive || Pregnancy<br />
|-<br />
|S. FSH, S. LH || LH level increased or LH:FSH ratio>2:1 ||PCOS<br />
|-<br />
|S.Total Testosterone|| increased || PCOS<br />
|- <br />
|S. estradiol ||increased || PCOS<br />
|-<br />
|S. SHBG || reduced || PCOS<br />
|-<br />
|S. Prolactin || increased || Hyperprolactinaemia<br />
|-<br />
|S. TSH || Increased || Hypothyroidism(common)<br />
|-<br />
|S. TSH ||decreased ||Hyperthyroidism<br />
|-<br />
|S.AMH || AMH-lower level,FSH-High,Estradiol-low ||Premature ovarian failure<br />
|}<br />
<br />
'''S'''- serum, '''FSH'''- Follicle Stimulating Hormone, '''LH'''- Luteinizing Hormone, '''SHBG'''-Sex Hormone Binding Globulin, '''TSH'''-Thyroid Stimulating Hormone, '''AMH'''-Anti Mullerian Hormone<br />
<br />
===In increased state of menstrual blood (artavavrudhi/asrugdara)===<br />
*Haemoglobin estimation is done in every case.<br />
<br />
In cases not responding to usual therapy, <br />
<br />
*platelet count<br />
<br />
*prothrombin time<br />
<br />
*bleeding time and clotting time<br />
<br />
*partial thromboplastin time<br />
<br />
In suspected cases of thyroid dysfunction, S.TSH, T3, T4 estimations are recommended.<br />
<br />
== Imaging techniques==<br />
<br />
=== In decreased state of menstrual blood (artavakshaya)===<br />
<br />
*In primary amenorrhea, trans-abdominal sonography (TAS) is recommended to confirm the presence of uterus and adnexae.<br />
<br />
*In secondary amenorrhea, oligomenorrhea, hypomenorrhea etc. trans-vaginal or trans-abdominal sonography may reveal the presence of poly cystic ovary.<br />
<br />
Ultra Sonological findings in PCOD: <br />
<br />
*Ovaries are enlarged(ovarian volume ≥ 10 cm3 )<br />
<br />
*Stroma is increased, Capsule is thickened and pearly white in color.<br />
<br />
*Presence of multiple (≥12) follicular cysts measuring about 2-9mm in diameter, crowded around the cortex(periphery)- “string of pearls sign”<br />
<br />
=== In increased state of menstrual blood (artavavrudhi/ asrugdara) ===<br />
<br />
'''Transvaginal Sonography (TVS ) and Color Doppler''':<br />
<br />
Findings of Endometrial Hyperplasia<br />
<br />
*Endometrial thickness >12 mm<br />
<br />
*Hyper echoic and regular outline<br />
<br />
*Angiogenesis and neovascular signal study<br />
<br />
TVS is very sensitive to detect any anatomical abnormality like fibroids, adenomyosis etc. or other abnormalities of uterus, endometrium and adenexae.<br />
<br />
'''Saline Infusion Sonography (SIS):'''<br />
<br />
It is superior to diagnose endometrial polyps, submucous fibroids and intrauterine abnormalities like septate/subseptate uterus etc.<br />
<br />
'''Endometrial Biopsy:'''<br />
<br />
In office endometrial smpling to rule out hyperplasia or carcinoma.<br />
<br />
'''Hysteroscopy:'''<br />
<br />
It is done for better evaluation of endometrial lesion and to take biopsy under direct vision.<br />
<br />
==Management==<br />
<br />
The management of menstrual disorders is broadly divided into two.<br />
<br />
'''1. Purification therapy(shodhana/ panchakarma)<br />
'''<br />
<br />
'''2. Pacification therapy(shamana)<br />
'''<br />
===Treatment for decreased state of menstrual blood ===<br />
<br />
'''Purification therapy(shodhana chikitsa):'''<br />
<div style="text-align:justify;"><br />
Purification therapy is the first line of treatment in quantitative or qualitative decrease of menstrual blood due to obstructive/occlusion pathology(avarodha). Here, therapeutic emesis([[Vamana]]) has major role as the condition is predominantly due to [[kapha]].<br />
<br />
Some scholars opine that therapeutic purgation (virechana) is contraindicated as it may lead to further decrease of [[pitta]].[Dalhana commentry, Su.Sa.Sutra Sthana 15/12] However, in chronic pathology both therapeutic emesis (vamana) and purgation (virechana) are recommended and practically both the procedures are found to be effective.<ref>Chauhan M; From the proceedings of Insight Ayurveda 2013, Coimbatore. 24th and 25th May 2013. OA03.05. A clinical study on the effect of vamana in anartava wsr to secondary amenorrhoea. Anc Sci Life. 2013;32(Suppl 2):S28. doi:10.4103/0257-7941.123842</ref> <ref>Bhingardive KB, Sarvade DD, Bhatted S. Clinical efficacy of Vamana Karma with Ikshwaaku Beeja Yoga followed by Shatapushpadi Ghanavati in the management of Artava Kshaya w. s. r to polycystic ovarian syndrome. Ayu. 2017;38(3-4):127-132. doi:10.4103/ayu.AYU_192_16</ref> <ref>Sreelakshmi Chaganti(2016), Evaluation of efficacy of virechana in polycystic ovarian syndrome,PG Dissertation, KLE Academy of higher education and research, Belgavi</ref> <br />
<br />
'''Pacification therapy(shamana chikitsa):'''<br />
<br />
It is indicated in case of decrease of menstrual blooddue to the nutritional factors or diminished state of all body components(dhatu kshaya). Nourishing therapy is indicated if the digestive power is good. In other cases, the stimulation and enhancement of digestive fire(agnideepana) is indicated initially, followed by nourishment therapy. Judicious administration of substances having the similar properties of blood are advised. [Su. Sa. Sutra Sthana 15/12].<br />
<br />
Fish(matsya), horse gram (kulattha), sour substances(amla), sesame (tila), black gram(masha), beer(sura), cow’s urine(gomutra), diluted butter milk(udaschit), curd(dadhi),vinegar(shukta) are beneficial as food and drinks during decrease of menstrual blood.[Su. Sa. Sharira Sthana 2/21-23]<br />
<br />
Substances promoting the properties of pitta (agneya dravya) like sesame oil (tila tail), black gram(masha)are advised to be taken regularly by the women. But in case of extreme decrease of endometrial thickness, ghee(ghrita) is having greater role than oil(taila)for promoting the endometrial proliferation and maintenance of preferred level of growth.[A.S. Sharira Sthana 1/64]<br />
</div><br />
<br />
===Treatment for increased state of menstrual blood === <br />
<div style="text-align:justify;"><br />
'''Purification therapy:'''<br />
<br />
In case of excessive menstrual bleeding, therapeutic purgation(virechana) is the treatment of choice.[Ka.Sa .Sidhi Sthana 2/13]<br />
<br />
'''Pacification therapy:'''<br />
<br />
*Hemostatic drugs (rakta stambhaka) are given only if the strength of patient is low and the vital parameters are disturbed. In this case, the medicines used for stopping blood as indicated in treatment of diarrhea with blood(raktatisara),bleeding disorders (raktapitta) and bleeding piles(raktarsha).[Ch.Sa.[[Chikitsa Sthana]] 30/228]<br />
<br />
*If the vital parameters are normal and strenghth of patient is normal, then no medicine is advised to stop bleeding in the initial stage. Hemostasis treatment of vitiated blood leads to complications. [Ch.Sa. [[Chikitsa Sthana]] 30/228]<br />
<br />
*By considering the association of [[doshas]] diagnosed on the basis of color and smell of blood,haemostatic drugs should be given to arrest the bleeding.[Cha. Sa [[Chikitsa Sthana]] 30/86]<br />
</div><br />
<br />
===Treatment for abnormal state of menstrual blood: === <br />
<div style="text-align:justify;"><br />
'''Purification therapy :'''<br />
<br />
In abnormalities of menstrual blood (artava dushti), oleation (snehana),sudation(swedana), purification therapies(vamana, virechana, basti) as well as local therapies including intra uterine drug administration(uttarabasti) is advised.[Su. Sa. Sharira Sthana 2/12]<br />
<br />
In the management of dysmenorrhoea (udavartini) also, oleation(snehana), sudation (swedana), enema therapy (both unctuous as well as decoction like dashamoola and milk) especially unctuous enema(anuvasana basti) and intra uterine oil administration(uttara basti) are recommended.[Ch. Sa. [[Chikitsa Sthana]] 30/228]<br />
<br />
'''Pacification therapy:'''<br />
<br />
Specific combination of drugs is mentioned for different kinds of abnormal menstrual blood.<br />
{| class="wikitable"<br />
|-<br />
!Type of abnormality !!Drugs<br />
|-<br />
|'''Vataja''' ||| •Unctuous,hot,sour and salty substances*<br />
<br />
'''Internal:'''<br />
<br />
•Ghee processed with Clerodendrum serratum (bharangi) ,Madhuca longifolia(madhuka), Cedrus deodara ( bhadradaru)**<br />
<br />
•Milk processed with Gmelina arborea(kashmari), Phaseolus trilobus(kshudrasaha)**<br />
<br />
'''External:'''<br />
<br />
•Paste of Callicarpa macrophylla(priyangu) and sesame oil-applied in vagina**<br />
|-<br />
|'''Pittaja''' || •Sweet, cold and astringent substances*<br />
<br />
'''Internal:'''<br />
<br />
•Decoction of Lilium polyphyllum (kakoli)/ root of Pueraria tuberose(vidarimula)/ Nymphaea alba(utpala)/ Madhucalongifolia (madhuka)/ Gmelina arborea (kashmari) mixed with sugar.**<br />
<br />
•Paste of Anogeissuslatifolia (dhava) and Woodfordiafruticosa (dhataki) flowers mixed with ghee**<br />
<br />
'''External:'''<br />
<br />
•Vaginal application of paste of Santalum album (chandana)and Ipomoea digitata(payasya)**<br />
<br />
•Vaginal douche with decoction of red ochre(gairika) and neem.**<br />
|-<br />
|'''Kaphaja''' || •Hot,dry and astringent substances*<br />
<br />
'''Internal:'''<br />
<br />
•Decoction of Holarrhena antidysenterica (kutaja), Picrorhiza kurrooa (katuka)and Withania somnifera (ashwagandha)**<br />
<br />
•Decoction of tender leaves of latex yielding trees mixed with honey**<br />
<br />
'''External:'''<br />
<br />
•Vaginal application of paste of Randia dumetorum (madanaphala)**<br />
<br />
•Irrigation of vagina with the decoction of Symplocos racemosa (rodhra) and Diospyros tomentosa (tinduka)**<br />
Granthibhuta(clotted appearance) Decoction of Cissampelospareira (patha), Piperlongum Linn, Zingiber officinale, Piper nigrum Linn (trikatu), Holarrhenaantidysenterica, (vrukshaka)*<br />
<br />
•Decoction of Cissampelospareira (patha),Tribulus terrestris(trikandaka), Holarrhenaantidysenterica(vrukshaka)**<br />
|-<br />
|'''Kunapagandhi(foul smelling) , Puti-puya(pus like appearance)'''|| For removing bad smell-<br />
<br />
•Oral intake of decoction of Santalum album(chandana)*<br />
<br />
•Anoinment of paste of Emblicaofficinalis ,Terminalia bellirica,Terminalia chebula( triphala)in vaginal canal**<br />
<br />
•Vaginal irrigation with decoction of Emblicaofficinalis ,Terminalia bellirica,Terminalia chebula (triphala)**<br />
|-<br />
|'''Ksheena(scanty)''' || Same as artavakashaya**<br />
|}<br />
*[A.Hr. Sharira Sthana 1], **[A.S. Sharira Sthana 1]<br />
</div><br />
<br />
===Diet and lifestyle modification for prevention of menstrual disorders ===<br />
<div style="text-align:justify;"><br />
In general, cereals like rice(shali), barley(yava), alcoholic preparations (madya),meat preparations capable of increasing [[pitta]] are beneficial for promoting the female reproductive health.[Su.Sa. Sharira Sthana 2/16]<br />
<br />
But, those who are having a physical constitution of predominance of [[kapha]] and those who practice daily use of ghee(grita), milk(ksheera) and maintain the pleasant state of mind are likely to maintain the optimum status of menstrual physiology for a longer period.[A.S. Sharira Sthana 1/64]<br />
<br />
A series of do’s and don’ts-called as ideal regimen during menstruation (Rajasvala Paricharya)is recommended to be followed by the menstruating women in order to maintain healthy reproductive status.<br />
<br />
Among them, the wholesome diet recommended during the bleeding phase of menstruation are light, unctuous and less processed. It is known as “havishya anna” which is usually used for offering in the fire during rituals. It includes, different kinds of rice(vrihi and shali), barley(yava),wheat(godhuma), green gram(mudga),black gram(masha), leaves like curry leaf,cardamom(ela), ginger(shunthi), pepper(maricha),Ferula asafoetida (hingu), jaggery(guda),sugar(sharkara),rock salt(saindhava), jack fruit(panasa),coconut(narikela), banana(kadali),Zizipus jujube (badara),honey(madhu),cow’s milk, curd, ghee. [Su. Sa. Sharira Sthana 2/24, Ghanekar Teeka]<br />
<br />
Contra indicated activities during bleeding phase of menstrual cycle [Su. Sa. Sharira Sthana 2/24-25]<br />
<br />
*Sleeping during day time (divaswapna)<br />
<br />
*Use of collyrium (anjana)<br />
<br />
*Weeping / Crying (rodana)<br />
<br />
*Anointment (lepana)<br />
<br />
*Massage (abhyanga)<br />
<br />
*Chasing / Running (dhavana)<br />
<br />
*Excessive Laughing<br />
<br />
*Indulging in long conversations<br />
<br />
*Nasal instillation of medicine (nasya)<br />
<br />
*Exposure to wind<br />
<br />
All these activities are likely to cause physical strain for the woman and their adverse effects are reflected even in her future progeny.[Su. Sa. Sharira Sthana 2/24-25]<br />
</div><br />
<br />
==Menstrual Hygiene ==<br />
Menstrual hygiene management (MHM) refers to management of hygiene associated with the menstrual process.<ref>https://www.unicef.org/wash/files/UNICEF-Guide-menstrual-hygiene-materials-2019.pdf</ref> <br />
<br />
It includes,<br />
<br />
*using a clean menstrual management material to absorb or collect menstrual blood<br />
<br />
E.g. Menstrual cloth, Reusable / Disposable sanitary pads, tampons, menstrual cup etc.<br />
<br />
*using soap and water for washing the body as required<br />
<br />
*safe and convenient facilities to dispose of used menstrual management materials<br />
<br />
*understanding the basic facts linked to the menstrual cycle and how to manage it with dignity and without discomfort or fear.<br />
<br />
==Current Researches==<br />
<div style="text-align:justify;"><br />
*PCOS is diagnosed as per the standard Rotterdam criteria<ref>Rui Wang, Ben Willem J. Mol, The Rotterdam criteria for polycystic ovary syndrome: evidence-based criteria?, Human Reproduction, Volume 32, Issue 2, 1 February 2017, Pages 261–264, https://doi.org/10.1093/humrep/dew287</ref>. Recent studies suggest the incorporation of raised level of Anti mullerian Hormone (AMH) along with the sonography findings to define polycystic ovarian morphology (PCOM).<ref>Fraissinet A, Robin G, Pigny P, Lefebvre T, Catteau-Jonard S, Dewailly D. Use of the serum anti-Müllerian hormone assay as a surrogate for polycystic ovarian morphology: impact on diagnosis and phenotypic classification of polycystic ovary syndrome. Hum Reprod. 2017;32(8):1716-1722. doi:10.1093/humrep/dex239</ref><br />
<br />
PCOS is considered as [[Vata]]- [[kapha]] dominant vitiation (artava dushti) in Ayurveda and many clinical trials are being conducted on Ayurvedic management of PCOS. <br />
<br />
A series of clinical trials on effect of a classical formulation of Cissampelos pareira (patha), Piper longum Linn, Zingiber officinale, Piper nigrum Linn (trikatu), Holarrhena antidysenterica, (vrukshaka) mentioned for clotted type presentation (vata-kapha predominant granthibhuta artava dushti) was carried out. Oral administration of the formulation, therapeutic purgation(virechana), medicated enema(basti) showed good results in 170 patients of PCOS. The efficacy in terms of symptomatic relief, correction of hormonal levels and improvement in the quality of life was observed.<ref>Dr. krupa D. Patel (2011) A clinical study on Polycystic Ovarian Disease (PCOD) & it’s management by Shatpushpa tail matra basti & Pathadi Kwatha ,PG dissertation ,Dept of Prasutitantra and Stree Roga, IPGT&RA, Jamnagar.</ref> <ref>Dr. Ashokan (2014) ,Clinical study on Ayurvedic treatment modalities in the management Vata – Kaphaja Artavadushti (w.s.r.to PCOS), PhD thesis ,Dept of Prasutitantra and Stree Roga, IPGT&RA, Jamnagar.</ref> <ref>Dr. Pravin Dhote (2015),Clinical study on Vata Kaphaja Artavdushti (w.s.r. to PCOS) and it’s management by Ayurvedic treatment Modalities” , PG dissertation ,Dept of Prasutitantra and Stree Roga, IPGT&RA, Jamnagar.</ref> <ref>Dr. Ashiya (2018), Managementof Artava Dushti w.s.r to Polycystic Ovarian Syndrome with Virechana and Pathadi kwatha – a randomized controlled clinical trial, PG dissertation ,Dept of Prasutitantra and Stree Roga, IPGT&RA, Jamnagar.</ref> <ref>Archana S. (2019),Management of ArtavaDushti w.s.r to polycystic ovarian syndrome by PalashadiBasti and PathadiChoorna : A randomized controlled clinical trial , PhD thesis ,Dept of Prasutitantra and Stree Roga, IPGT&RA, Jamnagar.</ref> <br />
<br />
*Various methods have been developed to quantify the menstrual blood loss and validated for the purpose of research. Among them, alkaline hematin method is considered as the gold standard and is considered as the best when used in conjunction with a pictorial method like menstrual pictogram.<ref>Magnay JL, O'Brien S, Gerlinger C, Seitz C. A systematic review of methods to measure menstrual blood loss. BMC Womens Health. 2018;18(1):142. Published 2018 Aug 22. doi:10.1186/s12905-018-0627-8</ref> <br />
<br />
*Medical therapies for heavy menstrual bleeding include hormonal treatments; levonorgestrel-releasing intrauterine system (LNG-IUS) and combined hormonal contraceptives are most commonly used. Endometrial ablation is a minor surgical procedure that is associated with low operative morbidity and can be performed as an outpatient. Hysterectomy remains the definitive treatment of choice when medical therapies have failed and endometrial ablation is not suitable.<ref>Davies J, Kadir RA. Heavy menstrual bleeding: An update on management. Thromb Res. 2017;151 Suppl 1:S70‐S77. doi:10.1016/S0049-3848(17)30072-5</ref> <br />
<br />
Clinical trials using certain Ayurveda formulations and therapeutic purgation (virechana) have shown appreciable results in the management of excessive menstrual bleeding, especially in case of dysfunctional uterine bleeding.<ref>Pooja Chauhan(2019)Management of Asrigdara with Virechana and Vasadi Ghanavati : An open labeled Randomized comparative clinical trial, PG dissertation,Department Stree Roga and of Prasuti Tantra, IPGT&RA, Jamnagar, Gujarat.</ref> <ref>Roopa K.V(2011),A critical study on the role of virechana in the samprapti vighatana of asrigdara w.s.r to DUB, PG Dissertation,Department of Prasuti tantra and stree roga, RGUHS,Bangalore.</ref> <ref>Jamuna Devi R(2004), Management of asrigdara with special reference to dysfunctional uterine bleeding with “ashoka yoga, PG Dissertation, Department of Prasuti tantra and stree roga,GAM,Puri,Orissa</ref><br />
<br />
*Conventional management options for dysmenorrhea include non-steroidal anti-inflammatory drugs and hormonal contraceptives. In Ayurveda, the drugs or procedures which pacify [[vata]] are advised for the treatment of dysmenorrhea .<br />
<br />
Clinical trials have shown that enema with medicated oil (matra basti) is an effective protocol for the management of dysmenorrhea.<ref>Dr. Kaumudi Karunagoda (2010)A comparative clinical study of Dashmoola Taila Matra Basti and Tila Taila Matra Basti in the management of Kashtartava, PG dissertation, Department Stree Roga and of Prasuti Tantra, IPGT&RA, Jamnagar, Gujarat</ref> <ref>Dr.Amit Tanna (2011),A further study of Kashtartava (Dysmenorrhea) and its management by Dashmula Taila Matra Basti and Tila Taila Matra Basti, PG dissertation, Department of Stree Roga and Prasuti Tantra IPGT&RA, Jamnagar, Gujarat.</ref> <ref>Dr. HLMG Sajeewani (2012),Further Clinical Study on Kashtartava with special reference to Primary Dysmenorrhea and its management by Matra Basti, PG Dissertation, Department of Stree Roga and Prasuti Tantra IPGT&RA, Jamnagar, Gujarat</ref><br />
<br />
Various Ayurvedic formulations having carminative, analgesic and anti-inflammatory properties are also proven their efficacy in the management of dysmenorrhea.<ref>Arun gupta(2020),Management of Udavartini Yoni Vyapad(Dysmenorrhoea), with Shoola Prashamana Dashemani and Eranda Brusht Haritaki Shunthi Churna-a comparative clinical study, PG Dissertation, Department of Stree Roga and Prasuti Tantra IPGT&RA, Jamnagar, Gujarat</ref> <ref>Chayaa Der (2002),A comparative clinical study of Satapushpa Vati and Krishna Tila Kwatha on Artava Kshaya , PG Dissertation, Department of Stree Roga and Prasuti Tantra IPGT&RA, Jamnagar, Gujarat</ref><br />
<br />
*Topical heat, exercise, and nutritional supplementation are also beneficial and practice of Yoga has greater impact in patients of dysmenorrhea.<ref>Habeeb Mini (2003),A study on the effect of selected Yoga and Nature cure techniques in Udavarta Yoni Vyapada, Deptt. Of Swasthavrutta by Govt.Ayurvedic College Thiruvananthapuram, Kerala.</ref><br />
<br />
*Menstrual blood-derived stem cells (MenSCs) are a novel source of mesenchymal stem cells (MSCs). They are found to be having therapeutic effects in various diseases, including liver disease, diabetes, stroke, Duchenne muscular dystrophy, ovarian-related disease, myocardial infarction, Asherman syndrome, Alzheimer's disease, acute lung injury, cutaneous wound, endometriosis, and neurodegenerative diseases.<ref>Chen L, Qu J, Xiang C. The multi-functional roles of menstrual blood-derived stem cells in regenerative medicine. Stem Cell Res Ther. 2019;10(1):1. Published 2019 Jan 3. doi:10.1186/s13287-018-1105-9</ref><br />
</div><br />
===List of Thesis works===<br />
The list of thesis works done on various menstrual disorders can be seen [[Media:Thesis_list-Menstrual_disorders.pdf |here.]]<br />
<br />
===Abbreviations ===<br />
<div style="text-align:justify;"><br />
Sa. = Samhita, Cha. = Charak, Su. = Sushruta, Ka. = Kashyapa, Sha. =Sharangadhara, A. = Ashtanga, Hr. = Hridaya, S. = Sangraha, <br />
Ha. = Harita<br />
</div><br />
=== Reference list of Menstrual disorders ===<br />
<div style="text-align:justify;"><br />
The list of references for menstrual disorders in classical texts of Ayurveda can be seen [[Media:References_table-_menstrual_disorders.pdf |here.]]<br />
</div><br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Artava&diff=44741Artava2024-02-24T10:06:27Z<p>Agnivesha: </p>
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|title=Artava<br />
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|keywords=Artava,Menstruation in ayurveda,Artava Meaning,physiology of menstruation,ovum,menstrual fluid,Ayurveda, Indian system of medicine,charak samhita<br />
|description=The term ‘artava’ has many meanings like ovum, menstruation and menstrual fluid or blood. It denotes the female reproductive functions.<br />
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<p style='text-align:justify;'>The term ‘artava’ has many meanings like ovum, menstruation and menstrual fluid or blood. It refers to normal physiological process of periodic per vaginal uterine bleeding, symbolizing the forthcoming fertile period. The term is also used to denote ‘ovum’ and functions of female reproductive hormones. [SAT-B.453] <ref>Available from http://namstp.ayush.gov.in/#/sat</ref><br />
<br/><br />
This article describes normal physiological process of menstruation in Ayurveda and contemporary medical texts.The pathological morbidities related to menstruation are described in detail in a separate article on [[menstrual disorders]]. <br />
</p><br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = [[Sharira]] / [[Artava]]<br />
<br />
|label2 = Authors<br />
|data2 = Anagha S., [[Yogesh Deole|Deole Y.S.]]<br />
<br />
|label3 = Reviewer and Editor<br />
|data3 = [[Gopal Basisht|Basisht G.]]<br />
<br />
|label4 = Affiliations<br />
|data4 = [[Charak Samhita Research, Training and Development Centre]], I.P.G.T.& R.A., Jamnagar <br />
<br />
|label5 = Correspondence email<br />
|data5 = carakasamhita@gmail.com<br />
<br />
|label6 = Publisher <br />
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
|label7 = Date of first publication:<br />
|data7 = January 24, 2021<br />
<br />
|label8 = DOI<br />
|data8 = [https://doi.org/10.47468/CSNE.2021.e01.s09.042 10.47468/CSNE.2021.e01.s09.042]<br />
<br />
}}<br />
</div><br />
== Etymology, derivation and synonyms==<br />
<div style="text-align:justify;"><br />
The term ‘‘artava’ literally means pertaining to/ dependent on/ accompanying the seasons or some particular period (ritu).<ref>http://spokensanskrit.org/index.php?tran_input=Artava&direct=se&script=hk&link=yes&mode=3</ref> The synonyms like artava, shonita, asrik, raja, rakta, lohita, rudhira, pushpa are used to denote menstruation and ovum. The references of each term denoting either menstrual blood or ovum are given in appendix 1.<br />
</div><br />
== Contextual meanings and importance==<br />
<div style="text-align:justify;"><br />
Following are the different contextual meanings indicating its physiological importance.<br />
<br />
*Artava is a subordinate body constituent (upadhatu) of blood (rakta dhatu) [Cha.Sa.[[Chikitsa Sthana]] 15/17]<br />
<br />
*It is also considered in the category of ‘dhatu’.[B.P.29/223]<br />
<br />
*The term artava is applied to denote the feminine genetic character. At the time of conception, if the artava is dominant, it leads to female progeny. [Cha Sa [[Sharira Sthana]] 2/12-13] As per the recent researches, the sex of a baby is determined by its chromosome make-up at conception. The X chromosome dominance at conception determines female gender. An embryo with two X chromosomes becomes a girl. Further, the researchers have identified enhancers or regulators called SOX9 on DNA. The level of SOX9 determines development of sex organs in embryo.<ref>Brittany Croft, Thomas Ohnesorg, Jacky Hewitt, Josephine Bowles, Alexander Quinn, Jacqueline Tan, Vincent Corbin, Emanuele Pelosi, Jocelyn van den Bergen, Rajini Sreenivasan, Ingrid Knarston, Gorjana Robevska, Dung Chi Vu, John Hutson, Vincent Harley, Katie Ayers, Peter Koopman, Andrew Sinclair. Human sex reversal is caused by duplication or deletion of core enhancers upstream of SOX9. Nature Communications, 2018; 9 (1) DOI: 10.1038/s41467-018-07784-9 available from niversity of Melbourne. "Geneticists make new discovery about how a baby's sex is determined." ScienceDaily. ScienceDaily, 15 December 2018. www.sciencedaily.com/releases/2018/12/181215141333.htm cited on 17/01/2021 </ref> <br />
<br />
Ayurveda texts describe clinical observations during pregnancy that indicate female progeny are as mentioned below: <br />
<br />
*Foetus position in the left side of the womb<br />
<br />
*Activities of the foetus mostly observed in the left side of the mother<br />
<br />
*Profuse lactation in the left breast<br />
<br />
*The woman develops desire for spending more time with males.<br />
<br />
*Sees dreams of activities of feminine nature. [Cha.Sa.[[Sharira Sthana]] 2/24-25]<br />
<br />
However, these observations need to be researched further for its validation in current times. <br />
<br />
*It denotes the endocrinal secretions related to reproduction. [Su.Sa. Sharira Sthana 2/36]<br />
<br />
*The manifestation of artava (menstruation) is applied to assess the status of female reproductive health. <br />
<br />
It also denotes normal physiology of female reproductive system.<br />
<br />
*Drushtartava / bahi pushpa (manifested form) denotes endometrial cycle evidenced by menstrual bleeding.<br />
<br />
*Adrushtartava/ antah pushpam (unmanifested form) denotes the ovarian cycle and ovulation that is not visible externally. [Su. Sa. Sharira Sthana 3/6] <br />
<br />
*The word Pushpa is analogous to blossoming of a flower seen in female reproductive organs during fertile period. <br />
</div><br />
==Panchabhautika constitution and properties: ==<br />
<div style="text-align:justify;"><br />
Artava is ‘agneya’ which implies the predominance of teja mahabhuta.[Su.Sa Sutra Sthana 14/7] Other [[mahabhuta]] are present in minute form.[Su Sa. Sutra Sthana 3/3]<br />
<br />
The characters of ‘artava’ (ovum) are, it is less in quantity(alpa), in coagulated state(styanibhuta), is minute(sukshma) and is immobile (asanchari). [Su.Sa Sharira Sthana 2/36,Dalhana] <br />
</div><br />
==Formation ==<br />
<div style="text-align:justify;"><br />
Artava is a subordinate constituent (upadhatu) formed during metabolism of [[rasa dhatu]] [Cha.Sa.[[Chikitsa Sthana]] 15/17] and [[rakta dhatu]]. [Sharangadhara Sa. Purva khanda 5/16-17]. <br />
<br />
The digestion and metabolism (agni) at the level of [[rasa dhatu]] influence formation of artava [A.Hr.sharira sthana 1/7 Arunadatta]. <br />
<br />
Functions of [[rasa dhatu]] include nourishment of all body constituents similar to functions of hormones. The menstrual cycle is regulated by hypothalamo-pitutary –ovarian(HPO) axis. Normal metabolism of rasa dhatu is essential for normal menstruation. <br />
<br />
'''Time span:''' <br />
<br />
[[Shukra dhatu]] (reproductive constituent) in female is formed in the course of one month through the process of transformation of tissues (dhatu parinamana). [Su. Sa. Sutra Sthana 15/14] Some scholars opine that menstrual blood (rajas) is formed as a byproduct of metabolism of [[rasa dhatu]] on the seventh day itself. [Su. Sa. Sutra Sthana 15/14 Dalhana]<br />
<br />
'''Quantity:'''<br />
<br />
The quantity of normal artava is four Anjali or 35 ml. [A. Hr. sharira sthana 3/81]<br />
<br />
One anjali is equal to the quantity that can be filled in a space formed from joining one’s palms together. This measurement is person specific. As per current understanding, the average volume of menstrual fluid during a monthly menstrual period is 35 ml with 10–80 ml considered typical.<ref>Carlson KJ, Eisenstat SA, Ziporyn TD (2004). The new Harvard guide to women's health. Cambridge, Massachusetts: Harvard University Press. ISBN 0-674-01343-3 available from https://en.wikipedia.org/wiki/Menstruation#cite_note-isbn_0674013433-11 accessed on 12/01/2021 </ref> <br />
</div><br />
==Female reproductive system (artava vaha srotas)==<br />
<div style="text-align:justify;"><br />
The channels of transformation and transportation of female reproductive constituents (artavavaha srotas) and menstrual blood originate from uterus(garbhashaya) and its vessels (artavavahi dhamani). Its injury leads to sterility, intolerance of copulation and loss of menstrual flow (amenorrhoea). [Su Sa Sharira Sthana 9/12]<br />
</div><br />
===Functions:===<br />
<div style="text-align:justify;"><br />
Artava is essential for the formation of embryo(garbha) and overall female reproductive health.<br />
<br />
'''Properties of normal menstrual blood (shuddha artava):''' <br />
<br />
Menstrual fluid is reddish-brown, a slightly darker color than venous blood. Various shades of red colored menstrual fluid are described with the similes of fruit of abrus precatorius (gunja fruit), red lotus flower(pinkish red), indragopaka insect(dark red) [Cha Sa [[Chikitsa Sthana]] 30/226] colour of rabbit blood or solution of lac. The blood does not stain cloth is considered as normal. [Su Sa Sharira Sthana 2/17] It has typical odour [A. Hr. sharira sthana 1/22-23] or honey odour (madhugandha) [Ma. Ni. 61/7] <br />
</div><br />
==Physiology of menstruation:==<br />
<div style="text-align:justify;"><br />
The normal menstrual cycle ranges from 21 to 35 days with an average of twenty-eight days. The fluid is consistent without any stickiness (sliminess), without causing burning sensation and pain, is moderate in quantity, lasting for average three to five days. [Cha. Sa. [[Chikitsa Sthana]] 30/225] <br />
<br />
This period is divided into three phases according to the physiological changes taking place in the body. The menstrual cycle is counted from first day of menstruation.<br />
<br />
The following table 1 shows three phases of menstrual cycle and changes in female body. <br />
<br />
'''Table 1: Phases of menstrual cycle''' <br />
{|class="wikitable" |}<br />
|-<br />
!Sl No:!!Name of Phase !!Days!! Physiological events!!Clinical features <br />
|-<br />
|1.|| Menstrual phase (raja kala)||1st - 3rd or 5th day ||The blood accumulated in earlier month in the uterine vessels and endometrial capillaries (dhamani) is brought downwards to vaginal orifice by [[vayu]]. ||The daily amount of bleeding is individual specific. This phase is mainly influenced by [[vata]]. The spasm in the straight stem of arterioles as a causative phenomenon of bleeding is similar to the action of [[vata]] through dhamani.<br />
|-<br />
|2.|| Proliferative/follicular and ovulatory phase (Rutu kala)||Upto to 12th or 16th day||After menstruation, proliferation of endometrium starts. It makes the female reproductive organs healthy and suitable for conception.||In this phase, the fertile female (rutumati) shows following features: <br />
<br />
•She looks bright and healthy <br />
<br />
•her mouth and teeth are moist<br />
<br />
•anxious to hear love stories and have sexual relations<br />
<br />
•flanks, eyes and hair are lax<br />
<br />
•twitching over arms, breasts, pelvis, umbilicus, thighs and hips <br />
<br />
These changes can be considered as the effect of estrogen hormone, that is predominant during this phase.<br />
|-<br />
|3.||Secretory/luteal /post ovulatory phase (ritavateeta kala)||17th -28th day ||The cervix (yoni) do not promote the entry of sperms (shukra) into the uterus. The cervical mucus becomes hostile to the sperms due to the influence of progesterone.||The hot (agneya) nature of artava is more evident in this phase and there is predominance of [[pitta]] [[dosha]]. <br />
<br />
The glandular and vascular changes in the endometrium, and the thermogenic effect of progesterone during this phase may be considered in this context. <br />
|}<br />
<br />
[A. Hr. Sharira Sthana 1/47], [A.S. Sharira Sthana 1/46], [Cha. Sa. [[Sharira Sthana]] 4/ 7], [Su. Sa. Sharira Sthana 3/7-8]<br />
<br />
The contemporary medical texts attribute these three phases to physiological changes in female reproductive hormones.<br />
<br />
The following table 2 shows hormonal changes in different phases. <br />
<br />
'''Table 2: Endocrinal changes in phases of menstruation''' <br />
{| class="wikitable" |}<br />
|-<br />
|Cycle Days|| 1-5 || 6-14 || 15-28<br />
|-<br />
|Endometrial cycle ||Menstrual Phase ||Proliferative Phase || Secretory Phase<br />
|-<br />
|Ovarian cycle ||Early follicular || Late follicular || Luteal<br />
|-<br />
|Estrogen/Progesterone dominance || Low|| Estrogen||Progesterone<br />
|-<br />
|Gonadotropins FSH*/LH**|| Low ||FSH|| LH<br />
|}<br />
<br />
* *Follicle Stimulating Hormone **Luteinizing Hormone<br />
</div><br />
==Importance in preservation of health and prevention ==<br />
<div style="text-align:justify;"><br />
Menstruation is an important physiological event in life cycle of a female.Female reproductive health and health of progeny significantly depends upon normal menstruation.A specific diet and lifestyle regimen (rajaswala charya) are prescribed during menstrual phase to preserve and maintain health. <br />
<br />
The menstruating woman should observe chastity, avoid day time sleep, anointing, massaging, vigorous exercise, excess laughing and talking etc. The diet shall be light to digest with food items like rice, barley with small quantity of ghee and milk. [A. Hr.Sharira Sthana 1/25] <br />
<br />
Apana vata dosha is responsible for normal menstruation. Abovementioned activities can vitiate vata dosha leading to disorders. <br />
<br />
Hence, moderate lifestyle and diet regimen is advised to help normal physiological process of menstruation.<br />
</div><br />
==Current researches ==<br />
<div style="text-align:justify;"><br />
*The endometrium functions as a complex multicellular structure that involves interactions of immune, endocrine and vascular systems. The strict regulation of this tissue to allow cyclical ‘injury’ and ‘repair’ at menstruation results in a remarkable physiological response that allows pregnancy to occur.<ref>Maybin JA, Critchley HO. Menstrual physiology: implications for endometrial pathology and beyond. Hum Reprod Update. 2015;21(6):748‐761. doi:10.1093/humupd/dmv038</ref><br />
<br />
*Overall, 1753 genes were differentially expressed in one or more comparisons related to menstrual breakdown and repair. Significant canonical pathways, gene clusters and upstream regulators enriched during menstrual bleeding included those associated with immune cell trafficking, inflammation, cell cycle regulation, extracellular remodeling and the complement and coagulation cascade.<ref>Paiva P, Lockhart MG, Girling JE, et al. Identification of genes differentially expressed in menstrual breakdown and repair. Mol Hum Reprod. 2016;22(12):898‐912. doi:10.1093/molehr/gaw060</ref> <br />
<br />
*A non-invasive sampling method is developed by collecting menstrual blood and filtering endometrial tissue. In combination with advanced experimental technology, the sample of menstrual endometrium is studied further for researches on endometriosis, endometrial lesions or other menstruation-related diseases.<ref>Shu S et al, Investigation on endometrium from menstrual blood as a source of non-invasive tissue, Zhonghua Fu Chan Ke Za Zhi. 2019;54(8):527‐533. doi:10.3760/cma.j.issn.0529-567x.2019.08.005.</ref> <br />
<br />
*A study investigated the effects of donor age and passage number on the biological characteristics of menstrual blood-derived stem cells (MenSCs) by comparing MenSCs derived from donors with three different age ranges and after different passage times. Continuous passage, flat cloning, cell proliferation assays, flow cytometric phenotyping and whole human genome microarray were performed to systematically analyse the relationship between the self-renewal ability of MenSCs as well as their potential to maintain their stem cell characteristics and to resist aging. The results demonstrated that the immune phenotypes and in vitro cultural characteristics of MenSCs did not change significantly with the progression of aging.<ref>Chen J, Du X, Chen Q, Xiang C. Effects of donors' age and passage number on the biological characteristics of menstrual blood-derived stem cells. Int J Clin Exp Pathol. 2015;8(11):14584‐14595. Published 2015 Nov 1.</ref> <br />
<br />
*Some studies have shown the evidences regarding the feeling like craving for certain type of food articles like chocolate in women during the menstrual phase.<ref>Hormes JM, Niemiec MA. Does culture create craving? Evidence from the case of menstrual chocolate craving. PLoS One. 2017;12(7):e0181445. Published 2017 Jul 19. doi:10.1371/journal.pone.0181445</ref><br />
<br />
*Ayurveda emphasizes the importance of diet and life-style for maintaining the proper menstrual health. Dysmenorrhea, premenstrual syndrome (PMS), and menstrual irregularities are directly associated with dietary habits and physical activities. Diet, characterized by a high consumption of sugars, salty snacks, sweets and desserts, tea and coffee, salt, fruit juices and added fat (labeled as “snacks” pattern), is associated with an increased risk of dysmenorrhea among young women.<ref>Najafi, N., Khalkhali, H., Moghaddam Tabrizi, F. et al. Major dietary patterns in relation to menstrual pain: a nested case control study. BMC Women's Health 18, 69 (2018). https://doi.org/10.1186/s12905-018-0558-4</ref> <br />
<br />
*In a study, it is observed that smoking is associated with increased risk of reporting psychological and behavioral symptoms in premenstrual syndrome. High calorie/fat/sugar/salt foods intake is associated with increased risk of reporting physical symptoms. Fruit consumption shows decreased risk of reporting behavioral symptoms.<ref>Hashim MS, Obaideen AA, Jahrami HA, et al. Premenstrual Syndrome Is Associated with Dietary and Lifestyle Behaviors among University Students: A Cross-Sectional Study from Sharjah, UAE. Nutrients. 2019;11(8):1939. Published 2019 Aug 17. doi:10.3390/nu11081939</ref> <br />
</div><br />
===List of thesis done===<br />
1. Shinde Vaishali S.(2004) : A study on the concept of Upadhatu in Samhitas with applied aspect to Artava-Dushti. Samhita, department of basic principles , IPGT & RA .Jamnagar<br />
<br />
==More information ==<br />
[[Grahani Chikitsa]] <br />
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[[ Yonivyapat Chikitsa]] <br />
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==Appendix 1:==<br />
The list of references Synonyms of artava and contextual meanings can be seen [[Media: Appendix_1-converted.pdf|here.]]<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Shirodhara&diff=44740Shirodhara2024-02-24T10:05:49Z<p>Agnivesha: </p>
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<p style="text-align:justify;">Shira means head and dhara means to stream or to pour. Thus, shirodhara (also known as shiraseka or shiraparisheka) literally means therapeutic streaming overhead. It is the procedure of pouring a suitable liquid on the forehead in a synchronized and rhythmic manner for a stipulated period. The reference from [[Samhita|samhita]] for shirodhara is available under [[Murdhni taila|murdhni taila]] (oil applications to head). Various decoctions, milk, butter milk, sugarcane juice, [[Ghee|ghee]], oil etc. are used for shirodhara either in medicated or unprocessed forms. Conceptually shirodhara is indicated for eruptions on head having multiple openings/furunculosis, pricking type of pain in head (shirasthoda), burning sensation (daha), suppuration (paka) and wounds (vranas). [A. Hri. Sutra Sthana 22/24]. In all these conditions there is association of pitha dosha. So, it can be assumed that the procedure of shirodhara is mainly pacifying the [[Pitta dosha|pitta dosha]]. The medicines are chosen based on associated [[Dosha|doshas]]. For example the group of four unctuous substances or sesame oil alone in [[Vata dosha|vata]], [[Ghee|ghee]] and milk in pitha and decoction, sesame oil ,and butter milk in [[Kapha dosha|kapha]]. Shirodhara is said to have greater effect than head massage (shirobhyanga) and lesser effect than therapeutic procedure of placing tampon with oil over head region (shiropichu).[A.Hri Sutra Sthana 22/23] This is based on the pacification of [[Vata dosha|vata dosha]] (vata shamana) property of the procedure as the session deals with the various oil applications of head where shirobasti is considered the supreme. This article deals with conceptual understanding and practical application of shirodhara.</p><br />
{{Infobox<br />
|title = Contributors<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Panchakarma]]/[[Shirodhara]] <br />
|label2 = Authors<br />
|data2 = Adarsh P. M. <sup>1</sup>, [[Yogesh Deole|Deole Y.S.]]<sup>2</sup> <br />
|label3 = Reviewer & Editor<br />
|data3 = [[Gopal Basisht|Basisht G.]]<sup>3</sup><br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India <br/><sup>2</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India <br/><sup>3</sup> Rheumatologist, Orlando, Florida, U.S.A.<br />
|label6 = Correspondence emails<br />
|data6 = [mailto:dryogeshdeole@gmail.com dryogeshdeole@gmail.com], <br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
|label7 = Publisher <br />
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
|label8 = Date of publication:<br />
|data8 = August 25, 2023<br />
|label9 = DOI<br />
|data9 = {{DoiWithLink}}<br />
}}<br />
<br />
== Etymology and derivation ==<br />
<p style="text-align:justify;">The word shirodhara comprises two words viz shiras and dhara. ‘Shiras’ means head and ‘dhara’ means pouring liquids on the [[Sharira|body]] (seka). The word dhara comes from the Sanskrit root ‘dhr’ (dhr + nich + ang) which means falling of liquid.<ref name="ref3">Raja Radhakanthadeva Bahadur, Sabdakalpadruma,edited by Varadaprasadavasu.2nd edition. Delhi. Naga publishers. 2003.Volume 2, p-795.</ref> Thus, shirodhara is pouring liquid on the head.</p><br />
<br />
== Synonyms ==<br />
<p style="text-align:justify;">Shiraseka, Parisheka [A. Hr. Sutra Sthana 22/23-26], Murdhaseka, Anusechana [Su. Sa. [[Sharira Sthana|Sarira Sthana]] 10/21], Parishechana [Cha.Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 6/105], Avaseka [Cha.Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 5/181].</p><br />
<br />
== Classification ==<br />
Shirodhara can be classified according to the type of medicated liquid used.<br />
<ol><li>Taila dhara (therapeutic streaming of oil)</li><br />
<li>Sarpi dhara (therapeutic streaming of [[Ghee|ghee]])</li><br />
<li>Takra dhara (therapeutic streaming of medicated/plain butter milk)</li><br />
<li>Kshiradhara (therapeutic streaming of plain/medicated milk)</li><br />
<li>Kwatha dhara (therapeutic streaming of decoction)</li><br />
<li>Jala dhara (therapeutic streaming of water)</li></ol><br />
<br />
=== Taila dhara (therapeutic streaming of oil) ===<br />
<p style="text-align:justify;">Here medicated taila (oil) is used for shirodhara which is either vatashamana (pacifying [[Vata dosha|vatadosha]]) or vatakapha shamana (pacifying both [[Vata dosha|vata]] and [[Kapha dosha|kapha dosha]]) in nature. Taila(oil) is the best medicine for [[Vata dosha|vata]]. [Cha.Sa. [[Siddhi Sthana|Siddhi Sthana]] 1/29]. Udumbaradi siddha taila is mentioned for therapeutic streaming in the management of bleeding disorders ([[Raktapitta|raktapitta]]) [Cha.Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 6/105]</p><br />
<br />
=== Sarpi dhara (therapeutic streaming of ghee) ===<br />
<p style="text-align:justify;">Medicated or non-medicated [[Ghee|ghee]] can be used for shirodhara in [[Vata dosha|vata]], [[Pitta dosha|pitta]] and rakta vitiated conditions. Sarpi is mentioned for therapeutic streaming in pain produced by vitiation of [[Vata dosha|vata]]. [Cha.Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 5/181].</p><br />
<br />
=== Takra dhara (therapeutic streaming of butter milk) ===<br />
<p style="text-align:justify;">Here medicated takra (butter milk) is used for shirodhara. It is indicated in [[Vyadhi|diseases]] having [[Kapha dosha|kapha]] [[Pitta dosha|pitta]] vitiation. The drugs which are cold in touch/potency are indicated for shirodhara in headache due to vitiated [[Pitta dosha|pitta]] (paittika shirobhitapa)). [A. Hr. Uttara Sthana 24/11]</p><br />
<br />
=== Ksheera dhara (therapeutic streaming of milk) ===<br />
<p style="text-align:justify;">As the name suggests, medicated or non-medicated milk is advised for shirodhara in [[Pitta dosha|pitta]] associated [[Vyadhi|diseases]] of [[Vata dosha|vata]]. The milk processed with dashamula is indicated for therapeutic streaming overhead in headache due to vitiated [[Vata dosha|vata dosha]] (vatika shirobhitapa). [A. Hri. Uttara Sthana 24/3]</p><br />
<br />
=== Kwathadhara (therapeutic streaming of decoction) ===<br />
<p style="text-align:justify;">Here, the liquid used is decoction (kwatha) which pacifies both [[Vata dosha|vata]] and [[Kapha dosha|kapha]] ([[Vata dosha|vata]] [[Kapha dosha|kapha]] shamana). In [[Vatarakta Chikitsa|vatarakta]] associated with burning sensation, boiled and cooled decoction of jivaniya group of drugs is advised for therapeutic streaming. [Cha.Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 29/126]</p><br />
<br />
=== Jaladhara (therapeutic streaming of water) ===<br />
<p style="text-align:justify;">Even the use of mere cold water can give benefits of the shirodhara procedure in the case of paithika rogas ([[Vyadhi|diseases]] having origin from [[Pitta dosha|pitta dosha]]). Therapeutic streaming of cold water (shita jala) is indicated for bleeding hemorrhoids. [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 14/218]</p><br />
<br />
== Types of shirodhara based on reusage.<ref name="ref1">Pavana Jayaram, Manoj Sankaranarayana, Dharakalpa, Karaliya cikitsa padhati. Kanyakumari.Ayurvedic Educational &Charitable trust.</ref> ==<br />
{| class="wikitable"<br />
!'''Types'''<br />
!'''Reusage'''<br />
|-<br />
|Uttama<br />
|fresh sneha each day<br />
|-<br />
|Madhyama<br />
|same sneha for 3 days<br />
|-<br />
|Adhama<br />
|beyond 3 days or mixed with already used sneha<br />
|}<br />
<br />
== Indications of shirodhara in general ==<br />
<ul style="text-align:justify;"><li>Headache (tension headache and migraine)</li><br />
<li>Wounds especially affecting the upper part of the [[Sharira|body]] above the clavicle (urdhva jatru).</li><br />
<li>Suppurations in the scalp</li><br />
<li>Ulcerations of the scalp</li><br />
<li>Burning sensation [A. Hri. Sutra Sthana 22/25] </li><br />
<li>The [[Vyadhi|diseases]] affecting the upper parts of the [[Sharira|body]] ([[Neurological diseases|neurological diseases]])</li><br />
<li>stress, psychic and psychosomatic diseases like psychosis, neurosis, epilepsy, irritable bowel syndrome</li><br />
<li>Insomnia </li><br />
<li>Generalized anxiety disorders</li><br />
<li>Addition disorders like [[Madatyaya Chikitsa|alcoholism]]</li><br />
<li>Excess sweating, hypertension</li><br />
<li>Syncope</li><br />
<li>Exhaustion without exertion</li><br />
<li>Loss of [[Chetana|consciousness]]</li><br />
<li>Enlargement of glands</li><br />
<li>Diabetes</li><br />
<li>Autoimmune skin diseases like psoriasis, dandruff, and chronic eczema.<ref name="ref4">Dr Vasant C Patil, Principles and Practice of Panchakarma.1st ed. Ilkal,Bagalkot.Atreya Ayurveda publications.2010.p.161</ref></li></ul><br />
== Contra indications of shirodhara<ref name="ref1" /> ==<br />
<ul style="text-align:justify;"><li>Shirodhara is not indicated in [[Vyadhi|diseases]] arising out of dominance of [[Kapha dosha|kapha dosha]].</li><br />
<li>It is not advised during extreme hot and cold seasons.</li><br />
<li>It is not advised at the time of mild increase of [[Dosha|doshas]].</li><br />
<li>Contraindicated at noon and midnight.</li><br />
<li>It is also prohibited on poor sunny days.</li></ul><br />
<br />
== Shirodhara procedure ==<br />
Purva karma (pre therapeutic procedure)<br />
<br />
'''Collection of materials'''<br />
{| class="wikitable"<br />
!Materials required<br />
!Quantity<br />
|-<br />
|Dhara patra (pot)<br />
|1<br />
|-<br />
|Dhara stand<br />
|1<br />
|-<br />
|Dhara droni (table)<br />
|1<br />
|-<br />
|Suitable liquids like oil, butter milk or milk<br />
|1.5 liter<br />
|-<br />
|Gauze<br />
|1<br />
|-<br />
|Cotton ear plugs<br />
|2<br />
|-<br />
|Soft pillow covered with rexin<br />
|1<br />
|-<br />
|Hot water for bath<br />
|Q. S<br />
|-<br />
|Vessels<br />
|3<br />
|-<br />
|Rasnadi churna for tala<br />
|5g<br />
|-<br />
|Towels<br />
|2<br />
|-<br />
|Attendants<br />
|2<br />
|}<br />
<br />
== Dhara dravya according to diseases<ref name="ref2">Puthiyedath Raman Menon, Sirassekadi vidhi. Edited by Dr M Prasad.1st ed. Thrissur: Vaidyabhooshanam Raghavan Thirumulpad Foundation for Ayurvedic Studies,2009.</ref> ==<br />
{| class="wikitable"<br />
!'''Diseases'''<br />
!'''Dharadravya'''<br />
|-<br />
|Klama, daha<br />
|Coconut water<br />
|-<br />
|Pittaja vikara<br />
|Cold water/milk<br />
|-<br />
|Vata pittottara <br />
|[[Ghee|Ghee]]<br />
|-<br />
|Vatadhika, arumshika<br />
|Sesame oil<br />
|}<br />
<br />
== Dhara Dravya according to dosha<ref name="ref1" /> == <br />
{| class="wikitable"<br />
!'''Dosha'''<br />
!'''Indicated dhara dravya'''<br />
|-<br />
|Kevala vata<br />
|Chatusneha (oil, [[Ghee|ghee]], muscle fat, bone marrow)<br />
|-<br />
|[[Pitta dosha|Pitta]] or rakta pradhana [[Vyadhi|vyadhi]] or [[Raktapitta|raktapitta]] associated with [[Vata dosha|vata]] or [[Kapha dosha|kapha]]<br />
|oil and [[Ghee|ghee]] in equal proportion<br />
|-<br />
|[[Kapha dosha|Kapha]] associated with [[Vata dosha|vata]]<br />
|Oil (2 parts) + [[Ghee|ghee]] (1 part)<br />
|-<br />
|[[Pitta dosha|Pitta]]<br />
|Different types of milk<br />
|}<br />
<br />
== Preparation of butter milk for takra dhara ==<br />
<p style="text-align:justify;">Two pala(96g) of [[Musta|Musta (Cyperus rotundus)]] or [[Yashtimadhu|Yashtimadhu (Glycyrrhiza glabra)]] boiled in two prastha (1536ml) of milk and eight prastha(6144ml) of water and reduced up to two prastha(1536ml) by suspending them into liquid in a bag of thin cloth. The bag is also squeezed well at the end of boiling. The medicated milk thus obtained is cooled and fermented overnight. Decoction of four pala(192g) of [[Amalaki|amalaka (Emblicus officinalis)]] is prepared by boiling it with four prastha (3072ml) of water and reduced to one prastha(768ml). This decoction is mixed with the curd formed and churned to obtain the butter milk. This takra is used for dhara.</p><br />
<br />
== Preparation of medicated milk ==<br />
<p style="text-align:justify;">2 prastha(1536ml) of cow’s milk along with 8 prastha(6144ml) of water and add 1 pala(48g) each of the roots of bala (Sida cordifolia) and [[Shatavari|shatavari (Asparagus racemosus)]] which is tied up in a muslin bag into the mixture and boiled over gentle fire till the total quantity reduced to that of milk. It is then diluted with an equal quantity of fresh tender coconut water after it is completely cooled.</p><br />
<br />
== Preparation of instrument of shirodhara yantra ==<br />
<ul style="text-align:justify;"><li>A table is placed with the head part facing the east in a room with all the necessary equipment.</li><br />
<li>The pot has an aperture of the size of the circumference of little finger of the patient.</li><br />
<li>The pot is tied to the dhara stand over the head.</li><br />
<li>A wick having nine angula (finger’s breadth) length is suspended through this aperture.</li><br />
<li>Distance between the tip of the wick and the forehead of the patient should be maintained four angula (finger’s breadth) <br />
</li></ul><br />
<br />
== Preparation of the patient ==<br />
<ul style="text-align:justify;"><li>The patient should be advised to pass stool and urine.</li><br />
<li>Patients’ blood pressure, temperature and pulse rate should be recorded before commencement.</li><br />
<li>The posture of the patient must be in a supine position with the head slightly bent backwards.</li><br />
<li>A thick strap of cloth is tied over the eyebrows, along the forehead, to prevent getting of liquid into the eyes. The tied strap is neither too tight nor too loose.</li><br />
<li>The eyes and ears of the patient should be covered with cotton to prevent the entry of liquid into them.</li></ul><br />
<br />
== Pradhana karma (therapeutic procedure) ==<br />
<ul style="text-align:justify;"><li>The [[Vaidya|physician]]/therapist should stand on the right side of the patient.</li><br />
<li>The liquid used for streaming at the desired temperature should be filled into the pot.</li><br />
<li>The hole of pot should be blocked with the thumb of [[Vaidya|physician]] while filling the pot.</li><br />
<li>The block is released gradually once the pot is positioned.</li><br />
<li>The lower end of the wick is made to oscillate gently between the either ends of the temples across the forehead.</li><br />
<li>The vessel is refilled with liquid when the pot is emptied, by collecting it from the table (droni) and heating it if desired.</li><br />
<li>Massage of the four limbs can be prescribed during the procedure according to the need.</li></ul><br />
<br />
== Duration of the procedure<ref name="ref1" /> == <br />
Dhara has to be continued until the person gets sweating.<br />
{| class="wikitable"<br />
!'''Dosha/guna involved'''<br />
!'''Duration'''<br />
|-<br />
|Ruksha/[[Pitta dosha|Pitta]] associated [[Vata dosha|vata]] [[Vyadhi|diseases]]<br />
|96 minutes<br />
|-<br />
|Snigdha/kapha associated<br />
|72 minutes<br />
|}<br />
<br />
== Period of reusage of dhara dravya<ref name="ref1" /> ==<br />
The medicated liquids used for dhara can be reused for multiple sessions in the same patient based on their potency and form. The details are given in the following table.<br />
{| class="wikitable"<br />
!'''Dhara dravya'''<br />
!'''Period of reusage'''<br />
|-<br />
|Kwatha(decoction)<br />
|1 day<br />
|-<br />
|Milk<br />
|1 day<br />
|-<br />
|Tender coconut water<br />
|1 day<br />
|-<br />
|Dhanyamla<br />
|3 days<br />
|-<br />
|Sneha<br />
|Sneha should be changed after 3 days, and then fresh sneha must be used for the next 3 days and on the seventh day both can be mixed and used.<br />
|}<br />
<br />
== Pashchat karma (Post therapeutic procedure) ==<br />
<ul style="text-align:justify;"><li>Patient’s head is wiped with a clean cloth.</li><br />
<li>Cold water sprinkled over the face and mouth is washed.</li><br />
<li>The patient should sit in a place devoid of wind but having breeze.</li><br />
<li>Gentle tapping over the [[Sharira|body]] and anoint with perfumes after having bath with lukewarm water.</li></ul><br />
<br />
== Post therapeutic diet. ==<br />
<ul style="text-align:justify;"><li>Water boiled with coriander and dry ginger.</li><br />
<li>Hot butter milk processed with spices, [[Ghee|ghee]] and soup of pulses should be given to drink.</li><br />
<li>Light to digest in restricted quantity is advised.</li><br />
<li>Also, the diet and regimen advised during internal [[Snehana (unction therapy)|oleation (snehapana)]] must be followed.</li></ul><br />
<br />
== Possible complications<ref name="ref1" /> ==<br />
<ul style="text-align:justify;"><li>Burning sensation (daha) may be produced due to excess sudation (atisweda).</li><br />
<li>[[Visarpa Chikitsa|Erysipelas (visarpa)]]. Possible reason may be [[Sweda|sweda]] during impaired metabolism (samavastha)</li><br />
<li>Pain (ruk) may be produced by pouring liquid at low temperature.</li><br />
<li>Syncope (murchha) may be produced due to excess sudation (atisweda).</li><br />
<li>Loss of voice (svarasada) may be developed by excess streaming of dry and cold liquids like butter milk.</li><br />
<li>Joint dislocations (sandhidalana) by excess streaming of unctuous substances.</li><br />
<li>[[Chhardi Chikitsa|Vomiting (chhardi)]] may be induced by application of unctuous streaming during impaired digestion.</li><br />
<li>Bleeding disorder ([[Raktapitta|raktapitta]]) may be produced by streaming oils having excessive hot and sharp potency and excess sudation.</li><br />
<li>[[Jwara Chikitsa|Hyperpyrexia (jwara)]] by application of unctuous streaming during impaired digestion.</li><br />
<li>Urticaria (kotha) may be produced due to excess sudation (atisweda). </li></ul><br />
<br />
== Reasons for complications ==<br />
Improperly performed dhara like<br />
<ul style="text-align:justify;"><li>Pouring (dhara) from too much height</li><br />
<li>Pouring (dhara) from too less height</li><br />
<li>Too much fast</li><br />
<li>Too much time </li></ul><br />
<br />
== Precautions during the procedure ==<br />
<ul style="text-align:justify;"><li>The uniformity and continuity of stream should be maintained.</li><br />
<li>The stream is neither too thick nor too thin.</li><br />
<li>The oscillations should neither be too fast nor be too slow.</li><br />
<li>The proper height should be maintained for pouring.</li><br />
<li>Pouring should be done in a stipulated time.</li><br />
<li>Pouring should not be done during extreme climates, at noon and midnight.</li></ul><br />
<br />
== Importance in preservation of health and prevention ==<br />
Shirodhara with medicated oil and [[Ghee|ghee]] enhances:<ref name="ref1" /><br />
<ul style="text-align:justify;"><li>The stability of [[Manas|mind]] and speech</li><br />
<li>Strength of the [[Sharira|body]]</li><br />
<li>Increases retaining power of [[Manas|mind]].</li><br />
<li>Gentleness of voice</li><br />
<li>Softness of skin</li><br />
<li>Sharpness of vision</li><br />
<li>Nourishment of [[Shukra dhatu|shukra]]</li><br />
<li>Reduces excess [[Sharira|body]] warming.</li><br />
<li>Induces good sleep </li><br />
<li>Takradhara can prevent premature greying of hair.</li></ul><br />
<br />
== Importance in management of diseases ==<br />
<ul style="text-align:justify;"><li>Medicated streaming with unctuous substances (snehadhara) can pacify the [[Vyadhi|diseases]] arising out of [[Tridosha|tridosha]].</li><br />
<li>Streaming with milk (ksheeradhara) can cure insanity, epilepsy, sleeplessness, burning sensation of head and tension headache.</li><br />
<li>Takradhara can pacify headache, reverse the [[Ojas|oja]] kshaya, pacify pricking pain over palms and feet, urinary tract diseases, [[Vyadhi|diseases]] involving head, eyes, and ears.<ref name="ref1" /> </li></ul><br />
<br />
== Mode of action of shirodhara ==<br />
<ul style="text-align:justify;"><li>The physiological effect of liquid used for streaming (dhara dravya) dripped on the forehead induced by the somato-autonomic reflex through thermosensors or pressure sensors in the skin or hair follicles via the trigeminal cranial nerve. The neurophysiological mechanism which might be linked up to this could help for balancing the functions of brain and hormonal functions. The impulses in the form of vibrations carried from forehead to hypothalamus which could have neurological, endocrinal, and psychological effects. Shirodhara can enhance the blood supply to brain and thus increases the oxygen supply which is required for excellent physiological and psychological functions.<ref name="ref5">Rajan S, Shamkuwar MK, Tanwar AK. Impact of Shirodhara on biological markers of stress: A case study. J Ayurveda Integr Med. 2021 Jan-Mar;12(1):178-181. doi: 10.1016/j.jaim.2021.01.008. Epub 2021 Feb 23. PMID: 33637424; PMCID: PMC8039348.</ref></li></ul><br />
<br />
== List of theses works ==<br />
=== Effect on essential hypertension ===<br />
<p style="text-align:justify;">Total 25 patients having essential hypertension were sub-divided into three groups of 10 patients were given takradhara alone, 9 patients were given sarpagandha vati alone and both takradhara and sarpagandha vati were given for 6 patients. The study concluded that takradhara along with sarpagandha ghana vati offered better results in pacifying the entire range of symptomatology and mainly the cardinal signs in comparison to single therapy alone.<ref name="ref6">Pathania Sunilkumar (2001), Role of Takra-Dhara and Sarpagandha Ghana-Vati in the management of Uchha-Rakata-Chhapa (essential hypertension). Department of Panchakarma,ITRA,Jamnagar</ref></p><br />
<br />
=== Effect on psoriasis ===<br />
<p style="text-align:justify;">A comparative clinical trial in which 28 patients who had completed the treatments, 15 were in group A ([[Virechana|virechana]] karma followed by shamana yoga) and 13 were in group B (takradhara in the form of shirodhara followed by shamana yoga). Marked improvement was found in 20% of patients in group A, while it was 23.08% of patients in Group B. Moderate improvement was found in 53.33 % of patients in Group A and 14.39 % of patients in Group B. Mild Improvement was found in 26.67 % of patients in Group A and 14.29 % of patients in Group B.<ref name="ref7">Chetan M Gulhane (2011), A Clinical Study of Virechana Karma, Takradhara and Makandi [Coleus forskohlii (Wild) Briq.] Ghanavati in the Management of Ekakushtha (w.s.r. to Psoriasis). Department of a Panchakarma,ITRA, jamnagar</ref></p><br />
<br />
== Effect on insomnia ==<br />
<p style="text-align:justify;">In a comparative clinical trial on insomnia, out of 27 patients who had completed the trial 13 were in group A (Jatamansi tailadhara) and 14 were in group B (Jaladhara group). Among them complete remission, marked improvement was found in one of the patients of group A, moderate Improvement was found in 76.92% and mild Improvement was observed in 15.38% patients. None of the patients remained unchanged. In Jaladhara group, out of 14 patients, none of the patients had complete remission and marked Improvement, while moderate improvement in 85.71% and mild improvement in 14.29% patients were observed. None of the patient remained unchanged in this group.<ref name="ref8">Chinmay P Joshi (2013), Comparative study on the effect of Sneha Dhara & Jala Dhara in Anidra (Insomnia), Department of Panchakarma, GAAC,Ahmedabad</ref> <br/><br/>In another research on stress induced insomnia, there were 27 patients who completed the treatment in two groups of dhara. In first group tagaradi kwatha used for shirodhara, whereas mahishi dugdha used for the same in the second group. In Tagaradi Kwatha group, 17 patients completed the course of therapy. Among them complete remission and marked improvement were found in none of the patients, while moderate improvement was found in 23.53% patients and mild improvement was observed in 76.47% patients. None of the patients remained unchanged. In Mahishi Dugdha Dhara Group, out of 10 patients, none of the patients had complete remission, while marked improvement was found in 20% patients; moderate improvement in 60% and mild improvement was observed in 20% patients.<ref name="ref9">Bina H Vansh (2008), A clinical study on Mansika Bhavas in Anidra w.s.r. to stress induced insomnia & its m’ment with Tagaradi Kwatha & Mahishi Dugdha Shirodhara, Department of Kayachikitsa,ITRA Jamnagar.</ref></p><br />
<br />
== Effect on chittodvega (anxiety disorders) ==<br />
<p style="text-align:justify;">In a study involving 20 patients comparing jaladhara (group A) and sankhapushpi rasayana (group B), out of 8 patients of Jaladhara group,only a patient(12.5%) gained marked improvement and remaining 7 patients (87.5%) showed moderate improvement.Total 12 patients of Sankhapuspi Rasayana group had completed the full course. Out of 12 patients 5 patients (41.7%) gained marked improvement and the remaining 7 patients (58.3%) were having moderate improvement.<ref name="ref10">Prasaniya Sanjay C. (2001) A clinical study on the role of Jala-Dhara and Sankhapusphi (Convolvulus pluricaulis Chois.) in the management of Chittodvega (anxiety disorders), Department of Kayachikitsa, ITRA,Jamnagar</ref></p><br />
<br />
== Effect on shukravrita vata ==<br />
<p style="text-align:justify;">There were 48 patients who completed the course of trial with 16 patients in each of the 3 groups. Subjects in Group A were treated with placebo, subjects in Group B were treated with Rasayana Yoga (6 gm/day) and subjects in Group C were treated with shirodhara(7 days) and Rasayana yoga. Psychological counseling was given to subjects in all the 3 groups that underwent treatment for a duration of 4 weeks. From the overall effect of therapy, it was gauged that though all the 3. groups showed improvement the maximum improvement was in group C which has combined shirodhara where 10.5% were cured and 79% markedly improved whereas in the other 2 groups. Nobody was cured and only 56.2% markedly improved in group B and none in group A. Thus, it was concluded that shirodhara with Rasayana Yoga is most effective in the treatment of shukra avrita vata and could even cure the [[Vyadhi|disease]].<ref name="ref11">Basil Cardozo (2006), A Clinical Study On Psycho-Somatic Management Of Shukravrita Vata (Premature Ejaculation) With Rasayana Yoga And Shirodhara.Department of Kayachikitsa, ITRA,Jamnagar</ref></p><br />
<br />
== Current research ==<br />
<p style="text-align:justify;">Shirodhara has anxiolytic and ASC-inducing effects, and it promotes a decrease of noradrenaline and exhibits a sympatholytic effect, resulting in the activation of peripheral foot skin circulation and immunopotentiation.<ref name="ref12">Uebaba K, Xu FH, Ogawa H, Tatsuse T et al. Psychoneuroimmunologic effects of Ayurvedic oil-dripping treatment. J Altern Complement Med. 2008 Dec;14(10):1189-98. doi: 10.1089/acm.2008.0273.PMID: 19123874.</ref> <br/><br/>A pilot study involving twenty participants concluded that the shirodhara with sesame oil improved the sleep quality measured by PSQI score and the score was lower as compared to the scores of shirodhara with warm water after 2 weeks and 6 weeks follow up. Whereas the shirodhara with sesame oil showed improvement with more score on quality of life as compared with shirodhara with warm water. <ref name="ref13">Akiko Tokinobu, Takashi Yorifuji, Toshihide Tsuda et al. Effects of Ayurvedic Oil-Dripping Treatment with Sesame Oil vs. with Warm Water on Sleep: A Randomized Single-Blinded Crossover Pilot Study. J Altern Complement Med. 2016 Jan 1; 22(1): 52–58.doi: 10.1089/acm.2015.0018 PMID: 26669255</ref> <br/><br/>In a study conducted among sixteen healthy volunteers on shirodhara using oil containing <i>Centella asiatica (Brahmi), [[Jatamansi|Nardostachys jatamansi (jatamansi)]], and [[Ashwagandha|Withania somnifera (Ashwagandha)]]</i> in a proportion of 10 mg of aqueous extract of each/100 mL of sesame oil, EEG showed an increase in the alfa rhythm after shirodhara. A decrease of beta activity was observed in two subjects, while one subject showed an increase in the central theta activity. The EEG changes are like those observed after deep meditation and alert relaxation. The V.A.S. score and M.A.S. score for stress and mood changed significantly.<ref name="ref14">Kalpana D. Dhuri, Prashant V. Bodhe, Ashok B. Vaidya. Shirodhara: A psycho-physiological profile in healthy volunteers. J Ayurveda Integr Med. 2013 Jan-Mar; 4(1): 40–44.doi: 10.4103/0975-9476.109550 PMID: 23741161</ref> <br/><br/>In a comparative clinical study containing two groups involving forty-seven participants, one group has undergone shirodhara and other group had given sarpagandha vati for the management of hypertension. The results in the shirodhara group were better than those in the sarpagandha group. Although both sarpagandha vati and shirodhara helped in reducing systolic and diastolic pressures, the effect of shirodhara was more marked. <ref name="ref15">Chittaranjan Kundu, V. D. Shukla, M. A. Santwani, M.D.et al. The role of psychic factors in pathogenesis of essential hypertension and its management by Shirodhara and Sarpagandha Vati. Ayu. 2010 Oct-Dec; 31(4): 436–441.doi: 10.4103/0974-8520.82035 PMID: 22048535</ref> <br/><br/>The comparative study between jatamansi taila dhara group and jaladhara group among thirty-one participants having insomnia have showed good improvement in both groups whereas a better improvement in jatamansi taila group for the chief complaints.<ref name="ref16">Chinmay P Joshi. Comparative study on the effect of Sneha Dhara & Jala Dhara in Anidra (Insomnia). ijam.co.in</ref> <br/><br/>In a similar comparative clinical trial involving 137 participants the comparison between the tailadhara group and jaladhara group also revealed that symptoms like insomnia, anxiety etc. were completely relieved by shirodhara. In brief psychiatric rating scale statistically results of the dhara group are highly significant. Tailadhara provided better relief in all most all the symptoms of stress and in brief psychiatric rating scale compared to jaladhara.<ref name="ref17">Tank, N. G. (2015). A Comparative Clinical Study of Jaladhara and Taildhara in the Management of Stress. International Journal of Ayurvedic Medicine, 6(1). https://doi.org/10.47552/ijam.v6i1.532</ref></p><br />
<br />
== Related chapters ==<br />
<br />
[[Manovaha srotas]], [[Manas]], [[Psychiatric diseases]], [[Unmada Chikitsa Adhyaya]], [[Apasmara Chikitsa Adhyaya]]<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Yapana_basti&diff=44739Yapana basti2024-02-24T10:05:01Z<p>Agnivesha: </p>
<hr />
<div>{{CiteButton}}<br />
{{#seo:<br />
|title=Yapana basti<br />
|titlemode=append<br />
|keywords=Yapana basti,niruha basti, carakasamhitaonline, charak samhita online, Kulkarni Gajanan, Deole Y.S., Bhatt Hemisha, Basisht G., Yapya meaning, Dharanam, Poshanam, Rog-shamanam, Yatrakara, Pranadharana, Ingredient for Yapana basti, Indications of Yapana basti, procedure for Yapana basti, yapan basti therapy, <br />
|description=The word ‘yapana’ means to sustain or to maintain. The therapeutic enema (basti) intended for sustaining life is termed as ‘Yapana basti’.<br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
|image_alt=carak samhita<br />
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}}<br />
<p style="text-align:justify;">The word ‘yapana’ means to sustain or to maintain. The [[Basti|therapeutic enema (basti)]] intended for sustaining life is termed as ‘Yapana basti’. It is indicated in chronic and critical conditions like urolithiasis (ashmari), insanity ([[Unmada Chikitsa|unmada]]), obstinate urinary diseases ([[Prameha Nidana|prameha]]), abdominal distension (adhmana), [[Vatarakta Chikitsa|vatarakta]].[Cha.Sa. [[Siddhi Sthana|Siddhi Sthana]] 12/16] It is used for providing instant nourishment and strength. In current practices, yapana basti is mainly used in [[Vyadhi|disease]] of [[Shukra dhatu|shukra]] and [[Asthi dhatu|asthi dhatu]] like infertility and lumbar spondylosis etc.. The present chapter deals with specific indications of yapana basti and its utility in current practices.</p><br />
<br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Basti]]/[[Yapana basti]] <br />
<br />
|label2 = Authors<br />
|data2 = Kulkarni Gajanan<sup>1</sup><br/>[[Yogesh Deole|Deole Y.S.]]<sup>2</sup><br/>Bhatt Hemisha<sup>2</sup><br />
<br />
|label3 = Reviewer & Editor<br />
|data3 = [[Gopal Basisht|Basisht G.]]<sup>3</sup><br />
<br />
|label4 = Affiliations<br />
|data4 = <sup>1</sup> Consultant, Ayurveda Clinic, Pune, India<br/><sup>2</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br/><sup>3</sup> Rheumatologist, Orlando, Florida, U.S.A.<br />
<br />
|label6 = Correspondence emails<br />
|data6 = [mailto:ayurgk@yahoo.co.in ayurgk@yahoo.co.in], <br/>[mailto:dryogeshdeole@gmail.com dryogeshdeole@gmail.com], <br/>[mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label7 = Publisher <br />
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
|label8 = Date of publication:<br />
|data8 = August 25, 2023<br />
<br />
|label9 = DOI<br />
|data9 = {{DoiWithLink}}<br />
}}<br />
<br />
== Etymology and derivation ==<br />
The word ‘Yapana’ is derived from combination of ya + nich + lyut.<br />
‘Yapya’ means to be expelled or to be discharged. [Monnier-Williams Sanskrit-English Dictionary, 1899]<br />
<br />
== Synonyms ==<br />
Following words are synonymous to yapana. <br />
* Dharanam – to maintain [Su. Sa. [[Nidana Sthana|Nidana Sthana]] 1/12]<br />
* Poshanam – to nourish [Su. Sa. [[Nidana Sthana|Nidana Sthana]] 14/30]<br />
* Rog-shamanam – to pacify [[Vyadhi|disease]] [Su. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 6/13]<br />
* Yatrakara- supporting journey of life [Cha. Sa. Sutra Sthana 18/39]<br />
* The basti which promotes longevity of life is ‘yapana basti’ [Chakrapani on Cha. Sa. [[Siddhi Sthana|Siddhi Sthana]] 12/17]<br />
* Pranadharana- sustain viatality [Arundatta A.Hr. [[Kalpa Sthana|Kalpa Sthana]] 14/29]<br />
<br />
== Difference in Yapana and Anuvasana basti ==<br />
<br />
<br />
{| class="wikitable"<br />
|+'''Table no.1: Difference in Yapana basti, Anuvasana Basti and Niruha Basti'''<br />
!'''Yapan basti'''<br />
!'''Anuvasana basti'''<br />
!'''Niruha basti'''<br />
|-<br />
|Mild (mrudu) in nature<br />
|It can be mild (mrudu) or sharp (tikshna) based on ingredients<br />
|Sharp (Tikshna) in nature<br />
|-<br />
|It leads to purification ([[Shodhana|shodhana]]) and nourishment ([[Brimhana|brimhana]]) at same time.<br />
|It mainly leads to nourishment ([[Brimhana|brimhana]]).<br />
|Mainly for purification ([[Shodhana|shodhan]]) purpose.<br />
|-<br />
|[[Mamsa dhatu|Mamsa]], [[Asthi dhatu|asthi]] and [[Majja dhatu|majjagat dhatu]] related [[Vyadhi|diseases]] are treated by giving yapana basti<br />
|[[Vata dosha|Vata vyadhi]] and depletion related disorders (apatarpanottha roga) can be treated by giving [[Anuvasana|anuvasana basti]]<br />
|[[Vata dosha|Vata vyadhi]] and over nutrition related disorders (santarpanottha roga) are treated by giving [[Asthapana basti|niruha basti]]<br />
|-<br />
|Can be administered in healthy individual<br />
|Can be administered in healthy individual by less dose<br />
|Mostly can’t be given in healthy person<br />
|-<br />
|Single yapana basti is given<br />
|Combination with [[Asthapana basti|niruha]] gives more results<br />
|Always combine with [[Anuvasana|anuvasana]]<br />
|-<br />
|[[Basti|Basti]] retention time is more than [[Asthapana basti|niruha]]<br />
|[[Basti|Basti]] retention time is 3 hours<br />
|Retention time is 48 minutes<br />
|}<br />
{| class="wikitable"<br />
|+'''Ingredient described in different context:'''<br />
!'''Charak Samhita(12)'''<br />
!'''Sushrut Samhita(1)'''<br />
!'''Ashtang hruday(2)'''<br />
|-<br />
|Jaggery (guda)<br />
|Mustadi Rajyapan basti<br />
<br />
(su.chi.38/103)<br />
|Honey (Madhu)<br />
|-<br />
|[[Ghee|Ghee]] (ghrita)<br />
|Medicinal decoction (mustadi kwath)<br />
|Oil (Tail)<br />
|-<br />
|Oil (taila), medicated paste (kalka)<br />
|Milk (ksheera)<br />
|Meat soup(mamsa rasa)<br />
|-<br />
|Honey (kshaudra)<br />
|Meat soup(mamsa rasa)<br />
|[[Ghee|Ghee]] (ajya) <br />
|-<br />
|Medicated milk<br />
<br />
(siddha ksheera)<br />
|Medicated paste (kalka)<br />
|Medicated paste (ghana kalka)<br />
|-<br />
|Meat soup (mamsa rasa)<br />
|<br />
|Musle fat (Vasa)(prasut)<br />
|-<br />
|Amlakanji (sour fermented liquid)<br />
|<br />
|<br />
|}<br />
{| class="wikitable"<br />
|+'''Pharmacological property of different ingredients of yapana basti:''' <br />
!'''Sr no'''<br />
!'''Contents''' <br />
!'''Sanskrit name'''<br />
!'''Rasa'''<br />
<br />
'''(taste)'''<br />
!'''Veerya (potency)'''<br />
!'''Vipaka'''<br />
<br />
'''(post digestion effect)'''<br />
!'''Guna'''<br />
<br />
'''(properties)''' <br />
!'''Chemical constituents'''<br />
|-<br />
|1<br />
|Milk<br />
|Kshira<br />
|[[Madhura|Madhura (sweet)]]<br />
|[[Sheeta|Sheeta]]<br />
<br />
(cold)<br />
|[[Madhura|Madhura]]<br />
<br />
(sweet)<br />
|Snigdha (unctuous)<br />
<br />
Sara (moving)<br />
|Lactose<br />
<br />
Lipid<br />
<br />
Lieolinic acid<br />
<br />
Palmitic acid<br />
|-<br />
|2<br />
|Honey<br />
|Madhu<br />
|[[Madhura|Madhur]]<br />
<br />
[[Kashaya|Kashay]]<br />
|[[Sheeta|Sheeta]]<br />
|[[Madhura|Madhura]]<br />
|[[Sheeta|Sheeta]],<br />
<br />
Laghu,<br />
<br />
Shukshma,<br />
<br />
Vishada,<br />
<br />
Ropana,<br />
|Glucose<br />
<br />
Lactose<br />
<br />
Vanallic acid<br />
<br />
Pinobanksin<br />
<br />
Galangin<br />
|-<br />
|3<br />
|Meat soup<br />
|[[Mamsa dhatu|Mamsa]]<br />
<br />
rasa<br />
|[[Madhura|Madhura]]<br />
|<br />
|[[Madhura|Madhura]]<br />
|Guru<br />
|75% of water, 25% of solids. Solids:<br />
<br />
20% of proteins, 5% of organic substances<br />
|-<br />
|4<br />
|[[Ghee|Ghee]]<br />
|Ghruta<br />
|[[Madhura|Madhura]]<br />
|[[Sheeta|Sheet]]<br />
|[[Madhura|Madhura]]<br />
|Alpa<br />
<br />
Abhishyandikari<br />
|Leonalic acid,<br />
<br />
Beutenolic acid,<br />
<br />
Lanosterol,<br />
|-<br />
|5<br />
|Rock salt<br />
|Saindhav<br />
|[[Lavana|Lavan]]<br />
|[[Sheeta|sheet]]<br />
|[[Madhura|madhur]]<br />
|Laghu<br />
<br />
Snigdha<br />
<br />
Sukshma<br />
|Nacl<br />
|-<br />
|6<br />
|Oil<br />
|Taila<br />
|As per its source<br />
|Ushna<br />
|As per its source<br />
|Tikshna,<br />
<br />
Vyavayi,<br />
<br />
Sukshma<br />
<br />
<br />
|Lipid<br />
<br />
Folic acid, nicotinic acid, planteose, pentosan <br />
|-<br />
|7<br />
|Jaggery<br />
|Guda<br />
|[[Madhura|Madhura]]<br />
|Ushna<br />
|[[Madhura|Madhur]]<br />
|Laghu,<br />
<br />
Unabhishyandi<br />
|Sucrose<br />
<br />
Fat<br />
<br />
Protein<br />
<br />
Ash<br />
|-<br />
|8<br />
|Fermented alcohol based formulation<br />
|[[Amla|Amla]] kanji<br />
|[[Amla|Amla]]<br />
|ushna<br />
|[[Amla|Amla]]<br />
|Laghu,<br />
<br />
Tikshna<br />
|Fermented chemicals<br />
|}<br />
<br />
== Indications ==<br />
<p style="text-align:justify;">Yapana basti is indicated for purification ([[Shodhana|shodhana]]), nourishment ([[Brimhana|brimhana]]) with proper functioning of [[Vayu mahabhuta|vayu]] (vata anulomana). These are mridu basti. [Cha. Sa. [[Siddhi Sthana|Siddhi Sthana]] 12/29], hence these are indicated in [[Vyadhi|diseases]] due to [[Vata dosha|vata]] [[Pitta dosha|pitta]] vitiation and depletion of [[Shukra dhatu|shukra]] and [[Mamsa dhatu|mamsa dhatu]] (ksheena). <br/>It is indicated in following conditions: </p><br />
<ol style="text-align:justify;"><li>Vishama [[Jwara Chikitsa|jvara]] [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 3/302]<br/><br />
Visham jwara is a condition where both [[Bala|strength (bala)]] of [[Dosha|dosha]] and [[Dhatu|dhatu]] are diminished. Hence these types of fevers come intermittently.</li><br />
<li>Halimaka [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 16/136]<br/><br />
Halimaka is state where [[Vata dosha|vata]] and [[Pitta dosha|pitta]] are excessively increased and have excessive [[Bala|bala]] – shukra kshaya, redering the patient in very critical condition.</li><br />
<li>Avrutta [[Vata dosha|vata]] [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 28/240]<br/><br />
Long standing conditions of avrutta [[Vayu mahabhuta|vayu]] inevitabely lead to emaciation of [[Dhatu|dhatu]] ([[Shosha Nidana|shosha]]). Here yapan is used to increase [[Dhatu|dhatu]] as well as to achieve sroto [[Shodhana|shodhana]] and [[Vata dosha|vata]] anulomana.</li><br />
<li>Jara sambhavaja klaibya [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 30/203]<br/><br />
Jara is a condition where [[Rasa dhatu|rasa dhatu]] is unable to nourish all other [[Dhatu|dhatus]] </li><br />
<li>Pain in lower half of [[Sharira|body]] <br/><br />
It eradicates pain from rectum, thighs, knee joints, scrotum and bladder. (Payu janu uru vrushan basti shulnut) [Aas. Hru. [[Kalpa Sthana|Kalpa Sthana]] 4/29]</li></ol><br />
Sushruta Samhita advise yapan basti in following condition: [Su.Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 38/111]<br />
<div style="column-count:2"><br />
# Vatrakta<br />
# Meha<br />
# [[Shvayathu Chikitsa|Shopha]]<br />
# [[Arsha Chikitsa|Arsha]]<br />
# [[Gulma Nidana|Gulma]]<br />
# Mutrakruchhha<br />
# Chakshushya<br />
# [[Visarpa Chikitsa|Visarp]]<br />
# [[Jwara|Jwara]]<br />
# [[Raktapitta|Raktapitta]]<br />
# Balya<br />
# Sanjeevan<br />
# Shoolanashak<br />
# Vrushya<br />
</div><br />
<br />
== Method of preparation ==<br />
<ol type="A" style="text-align:justify;"><li>Material required in making basti</li><br />
<ul><li>Basti putak (enema bag)</li><br />
<li>Basti netra (nozzle)</li><br />
<li>Gloves</li><br />
<li>Cotton cloth</li><br />
<li>Mortal & pastel</li></ul><br />
<li>Ingredients of [[Basti|basti]]</li><br />
<ol><li>In case of yapana basti, medicated milk (sidhdha ksheera) is used in place of [[Kashaya|kashaya]] (decoction)</li><br />
<li>Honey, mamsa rasa, [[Ghee|ghee]] are other major ingredients used in yapana basti.</li></ol><br />
<li>Procedure to formulate & administration of basti:</li></ol><br />
<br />
=== Pre-procedure: ===<br />
<ol type="A" style="text-align:justify;"><li>Preparation of patient</li><br />
<li>Preparation of [[Basti|basti]].</li></ol><br />
<ol type="A" style="text-align:justify;"><li style="font-weight: bold;">Preparation of patient: <br/><span style="font-weight: normal;">After the evacuation of bladder and bowels, local massage and fomentation on pelvic region shall be done.</span></li><br />
<li style="font-weight: bold;">Preparation of basti:<br/><span style="font-weight: normal;">First of all, the dravyas soaked in warm water for overnight then next morning milk and water should be added with the measurement 1:8:16 and kept for boiling upto ashtamansh shoshit (..). <br />
<br/>This siddha ksheera is kept nearby. Then take morter and pestle and add [[Lavana|lavan]] and triturate it properly then add makshik followed by sneh (ghrut/tail/vasa) followed by kalka (various aushadhi) and then sidhdh ksheera. Make homogenous mixture of it by continuous stirring of morter within pestle. The proportion of [[Dravya|dravyas]] are as per classical list. <br />
</span></li></ol><br />
<br />
=== Main procedure (pradhana karma) and post procedure (pashchat karma): ===<br />
<p style="text-align:justify;">The procedure for administration of yapana basti and post therapeutic protocol are same as like therapeutic enema ([[Basti|basti]]). <br />
<br/>Some clinical research suggests that average retention time of yapan basti is 92 minutes.(Gajanan Kulkarni) </p><br />
<br />
=== Adverse effect and it’s management: ===<br />
<p style="text-align:justify;">The improper administration of yapana basti can lead to following adverse effects like oedema, loss of digestive power, anemia, pain, hemorrhoids, proctalgia/fissure in ano, fever, diarrhea. <br />
<br/>In such cases, patients are treated with medicinal formulations like [[Arishta|arishta]], kshira, [[Sidhu|sidhu]]. All the treatment planned should be aimed at increasing the power of digestion. [Cha.Sa. [[Siddhi Sthana|Siddhi Sthana]] 2/31]<br />
<br/>Sometime due to its mild nature (mrudutva), the yapana basti does not get eliminated out of [[Sharira|body]]. Then immediately another asthapana basti with cow urine (gomutra) and other sharply acting agents (tikshna dravyas) should be administered.</p><br />
<br />
=== Time of administration ===<br />
Yapana basti can be given at all times and after meal also.<br />
<br />
== Practical application and rationale behind using of yapana basti ==<br />
<p style="text-align:justify;">Among all these [[Vyadhi|diseases]] which are mentined above, there is obvious loss of one or more components ([[Dhatu|dhatu]]) of the [[Sharira|body]]. Moreover, all these dieases are chronic in nature.<br />
<br/>The following phenomena appear in this type of [[Vyadhi|diseases]] due to the damage to [[Sharira|body]] components that has already taken place (dhatukshaya) and prolonged presence of the [[Vyadhi|disease]] in the [[Sharira|body]].</p><br />
<ol style="text-align:justify;"><li>[[Vata dosha|Vata dosha]] rages very strongly (vayurdhatukshayatkopo). This overpowered vayu carries [[Pitta dosha|pitta]] and [[Kapha dosha|kapha dosha]] to different parts of [[Sharira|body]] [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 28/60] and gets obstructed by them. Once it gets obstructed there, [[Vayu mahabhuta|vayu]] starts absorbing and emaciating the [[Dhatu|dhatu]] present there. [Cha.Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 28/61]<br />
<br/>This extension in the pathology of original [[Vyadhi|disease]] gives rise to more depletion of [[Dhatu|dhatu]] (dhatu kshaya) and causing new symptoms or [[Vyadhi|disease]].<br />
<br/>It means that the original [[Vyadhi|disease]] becomes more serious. If we look at these [[Vyadhi|diseases]] like halimaka, vishama [[Jwara Chikitsa|jvara]] etc., these all are fatal in nature, because such type of extended pathophysiology.</li><br />
<li>Prolonged [[Vyadhi|disease]] condition with extension of [[Dosha|dosha]] in all over [[Sharira|body]] involves all other systems in [[Sharira|body]] in [[Vyadhi|disease]] process. This makes the original [[Vyadhi|disease]] multisystemic disorder, and this can cause critical condition of the patient. </li><br />
<li>From the discussion, so far it is clear that the following things happen in all of the above mentioned [[Vyadhi|diseases]] :</li><br />
<ol type="a"><li>Great loss of [[Sharira|body]] components in a progressive way</li><br />
<li>Very strong dominance of [[Vata dosha|vata]] in pathogenesis due to dhatukshaya and [[Avarana|avarana]] as well.</li><br />
<li>Multi system involvement</li><br />
<li>A huge fall in strength of [[Sharira|body]]. (balaadhishthanam aarogyam) [Cha.Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 3]</li></ol></ol><br />
<p style="text-align:justify;">Now considering the treatment of these conditions, there needs to be a treatment that has, nourishment ([[Brimhana|brimhana]]), strengthening power (balya), pacifying [[Vayu mahabhuta|vayu]] ([[Vata dosha|vata]] [[Shamana|shamana]]), anulomana and clearing the channels (srotoshodhan) property.<br />
<br/>Yapan basti hits all these criteria to treat these ailments surely.<br />
<br/>This clearing of channels (srotoshodhana), provides lubrication ([[Snehana (unction therapy)|snehana]]), [[Vata dosha|vata]] anulomana, nourishment ([[Brimhana|brimhana]]) and strengthening power (balya). Yapan basti becomes a radical therapy there.</p><br />
<br />
== Things to be avoided during yapan basti therapy ==<br />
Vyayama – exercise<br />
<br/>Maithuna – sexual activities <br />
<br/>Madya – alcoholic beverages <br />
<br/>Madhu – honey<br />
<br/>Shishira ambu –Intake of cold water <br />
<br/>Rath kshobha – travelling <br />
<br />
== Current researches ==<br />
=== Effect of yapana basti in shukragata vata ===<br />
<p style="text-align:justify;">In a clinical study, the effect of yapana basti and akarakarabhadi yoga was assessed in cases of shukragata vata. The patients treated with protocol of yapana basti and akarkarbhadi yoga showed considerable improvement (55.35%) in premature ejaculation.<ref name="ref1">Mangalasseri Prakash (2002): A clinical study of shukragata-vata w.s.r. to premature ejaculation and its management with akarakarabhadi yoga and yapana basti, Department of Kayachikitsa, IPGT &RA, Jamnagar.</ref></p><br />
<br />
=== Effect of yapana basti in shukra dushti ===<br />
<p style="text-align:justify;">In a clinical study, the effect of yapana basti was assessed in case of shukra dushti. The patient treated with protocol of yapana basti and [[Vajikarana|vajikarana]] yoga showed considerable improvement in semen volume (32%), sperm viability(14.6%) and sperm count(42.58%).<ref name="ref2">Gupta, S.K., Prasad, N.K., Shukla, V.D., & Thakar, A. (2016). Effect of Baladi Yapana Basti and Vajikarana Yoga in the management of Oligoasthenozoospermia. Department of Panchakarma, IPGT &RA, Jamnagar.</ref></p><br />
<br />
=== Effect of yapana basti in pakshaghata ===<br />
<p style="text-align:justify;">In clinical study, the effect of yapana basti was assessed in case of pakshaghata. The patient treated with protocol of yapan basti and karm basti showed considerable improvement in speech (100%), facial expression (44.44%), and drooping wrist (21.42%).<ref name="ref3">Gajanana Kulkarni.(2007). A Comparative Study of Role Of Yapana Basti And Karma Basti In The Management Of Pakshaghata (CVA). Department of Panchakarma, IPGT &RA, Jamnagar.</ref></p><br />
<br />
=== Effect of yapana basti in kampavata ===<br />
<p style="text-align:justify;">In a clinical study, the effect of yapana basti was assessed in case of kampavata. The patient treated with protocol of yapan basti showed considerable improvement in kampa (tremors) (41.17%), [[Stambhana|stambha]] (stiffness) (46.15%), in gati vikriti (movements) (60%), in vak vikriti (abnormal speech)(50%) and [[Smruti (memory)|smriti (memory)]](33.33%). <ref name="ref4">Vinay Chaudhary. (2007) Clinical Study Of Standardization Of Yapan Basti In The Management Of Kampavata. Department of Panchakarma, IPGT &RA, Jamnagar.</ref></p><br />
<br />
=== Effect of yapana basti in katigraha ===<br />
<p style="text-align:justify;">In a clinical study, the effect of yapana basti was assessed to study its efficacy in katigraha (lumbago with stiffness). The patient treated with protocol of erandmuladi yapana basti and erandabeeja kshirapaka showed considerable improvement in katigraha (lumbago with stiffness) (70%), kati shula (pain in waist) (70.97%), sparsha asahatwa (tenderness) (91.11%).<ref name="ref5">Damayanthie Fernando KP, Thakar AB, Shukla VD. Clinical efficacy of Eranda Muladi Yapana Basti in the management of Kati Graha (Lumbar spondylosis). Ayu. 2013 Jan;34(1):36-41. doi: 10.4103/0974-8520.115444. PMID: 24049403; PMCID: PMC3764877</ref></p><br />
<br />
=== Effect of yapana basti in cervical spondylosis ===<br />
<p style="text-align:justify;">In a clinical study, the effect of yapana basti was assessed in case of cervical spondylosis. The patient treated with protocol of bruhatyadi yapan basti and patrapinda sweda showed considerable improvement in spine, like flexion (81.82%), extension (67.74%), lateral rotation (82.93%), numbness (91.30%), tingling sensation (80.95%).<ref name="ref6">Rani Sangeeta Ishwar Singh, A Randomized Clinical Trial On Brihatyadi Yapana Basti And Patra Pinda Sweda With Aaditya Paka Guggulu In The Management Of Cervical Spondylosis W.S.R. To Asthigata Vata<br />
https://ctri.nic.in/Clinicaltrials/pdf_generate.php?trialid=13976&EncHid=&modid=&compid=%27,%2713976det%27<br />
</ref></p><br />
<br />
=== Effect of yapana basti in vandhyatva (infertility) ===<br />
<p style="text-align:justify;">In a clinical study, the effect of yapana basti was assessed in cases of vandhyatva. The patient treated with protocol of brihtyadi yapana basti and shivalingi beej churna showed considerable improvement in effect on ovulation (80%) and follicular size.<ref name="ref7">Balat, Gaurav et al. “Effect of Brihatyadi Yapana Basti and Shivalingi (Bryonia laciniosa Linn.) seed powder in the management of female infertility (Vandhyatva) due to anovulatory factor: An open-labelled randomized clinical trial.” Ayu vol. 40,4 (2019): 216-222. doi:10.4103/ayu.AYU_123_18<br />
https://pubmed.ncbi.nlm.nih.gov/33935438/<br />
</ref></p><br />
<br />
These preliminary studies show positive effects of yapana basti in various conditions. More focused research can be helpful in understanding effect of yapana basti in chronic and critical conditions. <br />
<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Matra_basti&diff=44738Matra basti2024-02-24T10:04:15Z<p>Agnivesha: </p>
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<div>{{CiteButton}}<br />
{{#seo:<br />
|title=Matra basti (Unctuous enema in small dose)<br />
|titlemode=append<br />
|keywords=Matra basti, carakasamhitaonline, charak samhita online, Bhatted Santoshkumar, Shende Harshali, Basisht G., Deole Y.S., attributes of matra Basti, Diet regimen before administration of matra basti, indications of matra basti, physiological effect of matra basti, Research works on matra basti<br />
|description=Matra basti is a type of unctuous enema (sneha basti), in which small amount of sneha (unctuous substance/ medicated fat) is administered through rectum. <br />
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg<br />
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<p style="text-align:justify;">Matra basti is a type of unctuous enema (sneha basti), in which small amount of sneha (unctuous substance/ medicated fat) is administered through rectum. The name itself suggests that here the matra (dose) of sneha (fat) is less.[Cha.Sa. Siddhi Sthana 4/52-23], [A.Hri. Sutra Sthana 19/67] It is specially designed to avoid complications. It is suitable to all and at all times. </p><br />
{{Infobox<br />
<br />
|title = Contributors<br />
<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Basti]]/[[Matra basti]] <br />
<br />
|label2 = Authors<br />
|data2 = Bhatted Santoshkumar <sup>1</sup>, Shende Harshali <sup>1</sup> <br />
<br />
|label3 = Reviewer<br />
|data3 = [[Gopal Basisht|Basisht G.]]<sup>2</sup>, <br />
<br />
|label4 = Editor<br />
|data4 = [[Yogesh Deole|Deole Y.S.]]<sup>3</sup><br />
<br />
|label5 = Affiliations<br />
|data5 = <sup>1</sup> Department of Panchakarma, All India Institute of Ayurveda, New Delhi, India<br />
<br />
<sup>2</sup> Rheumatologist, Orlando, Florida, U.S.A.<br />
<br />
<sup>3</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
<br />
|label6 = Correspondence emails<br />
|data6 = [mailto:santoshbhatted@rediffmail.com santoshbhatted@rediffmail.com], [mailto:carakasamhita@gmail.com carakasamhita@gmail.com]<br />
<br />
|label7 = Publisher <br />
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
<br />
|label8 = Date of publication:<br />
|data8 = September 30, 2023<br />
<br />
|label9 = DOI<br />
|data9 = {{DoiWithLink}}<br />
}}<br />
<br />
== Dose ==<br />
<p style="text-align:justify;">The dose of matra basti is half of dose of anuvasana basti i.e. one and half pala. (72 ml) [Su.Sa. 37/55-56] Charak and Vagbhata state that dose of matra basti is same as lowest dose of internal oleation (hrasva matra of snehapana).<ref name="ref1">Kaviraj Atrideva Gupta, Vidhyotini Hindi commentary on Asthangahridhya of Maharshi Vagbhata Sutra Sathna Chapter 19/ 67. Varanasi Chaukhambha Prakashan, reprinted V.S., 2073; 169.</ref> It is the dose which gets digested in 6 hrs duration. However, it depends on strength of digestion of person (agni bala) and it is individual specific. Hence, for general administration purpose, the standard dose of matra basti might have been fixed as 1 ½ pala [72 ml approximately] . In current practices, 60 to 70 ml oil is administered in matra basti. </p><br />
<br />
== Special attributes of matra Basti ==<br />
<p style="text-align:justify;">It promotes strength. It leads to easy elimination of mala (stool) and mutra (urine), and it performs brimhana (nourishment) in the body. It cures diseases due to vata dosha. It can always be administered in all seasons and is devoid of adverse effects.<ref name="ref2">Pandey Gangasahay, editor. Pt. Kashinath Sastri Vidhyotini Hindi commentary on Charaka Samhita of Agnivesha, Siddhi Sthan Adhyaya 4/54. Varanasi: Chaukumba Bharti Academy, 2015; 1013.</ref> </p><br />
<br />
== Diet & code of conduct ==<br />
Vriddha Vagbhata has restricted day sleep after being treated with matra basti.<ref name="ref3">Prof. Ravidatta Tripathy, Ashtanga Samgraha, sutrasthanam, published by Chaukhambha Sanskrit Pratisthan, Delhi, 2018 ed, P.No. 503, (A.S. Su. 28/8)</ref><br />
<br />
== Benefits and types of sneha used in matra basti ==<br />
<p style="text-align:justify;">The unctuous substances (sneha dravya) include ghrita (ghee), taila (oil), vasa (muscle fats) and majja (bone marrow). Each of these have specific properties, and accordingly it yields its beneficial effects. Sneha in general is vatahara (pacifying vata), mridukara (produces softness in the channels and tissues, in turn helps for easy elimination of waste substances) and removes the obstruction of channels produced by the mala (waste products). <ref name="ref4">Agnivesha, Charak Samhita, Siddhisthan1/7, Vol -2, editor Brahmanand Tripathi, Chaukhamba Surbharati Prakashan, Varanasi 2007. pp. 26–28.</ref> </p><br />
<br />
== Diet regimen before administration of matra basti ==<br />
<p style="text-align:justify;">Matra Basti should not be given after heavy food intake and snigdha ahara (unctuous food) because fat intake by both routes simultaneously gives rise to mada (stupor) and murchha (altered conscious state). Before matra basti, the patient should avoid intake of excessively dry food (ruksha ahara), because it causes depletion of bala (strength) and varna (colour).<ref name="ref5">Kaviraj Ambikadutta Shastri, Ayurveda Tattva Sandipika, Hindi commentary on Sushruta Samhita of Maharshi Sushruta, Chikitsa Sthana Chapter 37/55-56-57. Varanasi, Chaukhambha Sanskrit Sansthan, Reprinted, 2015; 2015</ref> <br/>Therefore, before matra basti, patients should be given a diet with less fats. . The patient should be given yusha (soup of vegetables and/or pulses), ksheera (milk), mamsrasa (soup prepared with meat) or any diet which is suitable to patient in less quantity i.e.3/4th of routine diet.<ref name="ref5" /> </p><br />
<br />
== Indications ==<br />
<p style="text-align:justify;">Matra basti is nurishing (brimhana) in nature. It is best in vata disorders. It is especially used for paediatric and geriatric age group, tender and delicate individuals etc. where other forms of basti is contraindicated. </p><br />
=== Special indications of matra basti ===<br />
<ol style="text-align:justify;"><li>Vyayama karshita- those who have become weak due to excessive exercise.</li><br />
<li>Karma karshita-people who are debilitated due to excessive work, strenuous work</li><br />
<li>Bhara karshita- people who are debilitated due to excessive lifting of weights</li><br />
<li>Adhwa karshita- people who are debilitated due to excessive walking</li><br />
<li>Yana karshita-people who are debilitated due to excessive travelling</li><br />
<li>Stree karshita-people who are debilitated due to excessive indulgence in sexual intercourse</li><br />
<li>Durbala-excessive weakness</li><br />
<li>Vatabhagneshu- people who are suffering from diseases caused due to vata vitiation</li></ol><br />
<br />
== Contraindications ==<br />
There are no specific contraindications mentioned for matra basti, but it has similar contraindications as that of anuvasana basti and ama induced conditions.<br />
<br />
== Probable mode of action ==<br />
<p style="text-align:justify;">Matra basti normalizes vata leading to proper elimination of flatus, faeces, urine, etc. and causes better physiological functioning of vata dosha. Basti dravya spreads all over the body, pacifies the aggravated vata dosha. Basti works on the whole body after entering pakvashaya (large intestine) or guda (anus). Guda (anus) is said to be the root of body (sharira mula) having sira (veins) and dhamani (arteries), which spreads all over the body.<ref name="ref6">Pandey Gangasahay, editor. Pt. Kashinath Sastri Vidhyotini Hindi commentary on Charaka Samhita of Agnivesha, Siddhi Sthan Adhyaya 1/31. Varanasi: Chaukumba Bharti Academy, 2015.</ref> It exerts local as well as systemic effects. Basti regulates vata and clears the bowel by eliminating accumulated faecal matter thus improving its physiological function. <br/>The veerya (potency) of basti drug, first reaches the functional area of apana vayu and nourishes it. After that it acts on samana vayu and vyana vayu. It acts on udana vayu and prana vayu and nourishes them. All five of these, vata subtypes support health when they reach their typical condition. When pitta and kapha are brought into normalcy and are given sustenance, the veerya (potency) of basti medication causes changes in the body. <br/>Thus, basti in general and matra basti in particular regulates vata dosha which in turn regulates body physiology thus helps restore the state of homeostasis.<ref name="ref7">Shastri L, editor. Siddhidsthana. 1st ed. Baidyanath Ayurved Bhavan Pvt. Ltd; 1989. Ashtanga Samgraha with Sarvanga Sundari Vyakhya; p. 1105. </ref> </p><br />
<br />
== Contemporary physiological effect of matra basti ==<br />
<ol type="a" style="text-align:justify;"><li>By absorption mechanism: <br/>The rectum has rich blood and lymph supply and drugs can cross the rectal mucosa like other lipid membrane. Thus, unionized and lipid soluble substances are readily absorbed from the rectal mucosa. Small quantity of short chain fatty acids (SCFA), such as those from butterfat are absorbed directly into portal blood rather than being converted into triglycerides. This is because short chain fatty acids are more water soluble and allow direct diffusion from the epithelial cells into capillary blood of villi. <br/>Matra basti after reaching the rectum and colon causes secretion of bile from gall bladder which leads to the formation of conjugate micelles which is absorbed through passive diffusion. Especially short chain fatty acid present in unctuous substance (sneha of anuvasana basti) may absorb from colon and large intestine part of gastrointestinal tract and break the pathology of disease. </li><br />
<li>By system biology concept: <br/>The latest concept of system biology makes this clearer how basti can act on the various systems. This theory believes that all the organs are interconnected at molecular level. Any molecular incident is transformed at cellular level, then tissue level and ultimately at organ level. Each molecule of the body is in contact with another molecule of body directly or indirectly. If we alter the pathophysiology at one level then it results into changes in pathophysiology at another level. Thus, whatever the effects of basti are on gastro intestinal system, it will definitely affect another system and helps to achieve the bodily internal homeostasis. </li><br />
<li>By neural stimulation mechanism: <br/>The gastrointestinal system has a network of nerve fibers, which is known as ‘Enteric Nervous System (ENS). Similar to brain ENS sends and receives impulses, record experiences and responds to various stimuli. Its nerve cells are bathed and influenced by same neurotransmitters. Gut brain (ENS) is located in the sheaths of tissue lining the esophagus to colon. Considered a single entity, it is a network of neurons, possessing neurotransmitters and proteins that zap messages between neurons and regulates functioning of body like those found in brain proper and a complex circle that enables to act independently, learn, remember and produce gut feeling. The gut’s brain reportedly plays a major role in human happiness and misery. Many gastrointestinal disorders like colitis and irritable bowel syndrome originate from problems within gut’s brain. ENS is loosely connected with central nervous system (CNS) through vagus nerve and can mostly function alone, without instruction from top. Internal viscera are again highly supplied with nerve fiber of Autonomic Nervous System which in turn has connection with CNS. The gut contains 100 million neurons, more than that of in the spinal cord. Major neurotransmitters like serotonin, dopamine, glutamate, norepinephrine and nitric oxide are in the gut. Also, two dozen small brain proteins, called neuropeptides are there along with the major cells of immune system. ENS works in synergy with the CNS. Stimulation with basti (either by chemo or mechanoreceptors) may lead to activation of concerned part of CNS which precipitates result circle that enables to act independently, learn, remember and produce gut feeling. Again, it is not mandatory for a drug to stay in long time contact to the receptor e. g. like in proton pump inhibitor where drug interacts and gets flushed out from circulation, it is known as “HIT AND RUN MODULE” of pharmacodynamics. </li></ol><br />
<br />
== Research works with their outcome on Matra Basti ==<br />
{| class="wikitable"<br />
|+'''Research works on matra basti:'''<br />
!'''S.no.'''<br />
!'''Title'''<br />
!'''Authors'''<br />
!'''Research place'''<br />
!'''Method & Observation'''<br />
!'''Conclusion'''<br />
|-<br />
| style="text-align:center;" |1<br />
|A clinical study of Nirgundi Ghana Vati & matra basti in the management of Gridhrasi w.s.r. to Sciatica.<ref name="ref8">Ali M, Shukla VD, Dave AR, Bhatt NN. A clinical study of Nirgundi Ghana Vati and Matra Basti in the management of Gridhrasi with special reference to sciatica. Ayu. 2010 Oct;31(4):456-60. doi: 10.4103/0974-8520.82042. PMID: 22048539; PMCID: PMC3202251.</ref><br />
|Mumtaz Ali, V D Shukla, A R Dave, N N Bhatt<br />
|Outpatients and inpatients of Kayachikitsa and Panchakarma Department, Institute of post graduate teaching and research in Ayurveda, Jamnagar<br />
|<br />
# mild improvement –group A- 59.52% group B-52% <br />
# moderate improvement –group A- 26.8% group B-32% <br />
# marked improvement –group A- 13.44% group B-18% <br />
|In this research, total 119 patients diagnosed with sciatica. Better results were obtained in patients who underwent matra basti rather than Nirgundi Ghan alone.<br />
|-<br />
| style="text-align:center;" |2<br />
|Clinical effect of Matra Basti and Vatari Guggulu in the management of Amavata (rheumatoid arthritis).<ref name="ref9">Khagram R, Mehta CS, Shukla VD, Dave AR. Clinical effect of Matra Basti and Vatari Guggulu in the management of Amavata (rheumatoid arthritis). Ayu. 2010 Jul;31(3):343-50. doi: 10.4103/0974-8520.77167. PMID: 22131737; PMCID: PMC3221069.</ref><br />
|Rita Khagram Charmi S Mehta, V D Shukla, Alankruta R Dave <br />
|OPD and IPD Kayachikitsa and Panchakarma Department, Institute of post graduate teaching and research in Ayurveda, Jamnagar<br />
|In Matra Basti group, 52%; 26 patients showed marked improvement, while in the Vatari Guggulu group 54.72%; 29 patients showed mild improvement.<br />
|Total 103 patients completed the treatment for Amavata. Better results were obtained in patients who underwent Matra Basti rather than Vatari Guggulu alone.<br />
|-<br />
| style="text-align:center;" |3<br />
|A clinical evaluation of Kanchanar Guggulu and Bala Taila Matra Basti in the management of Mutraghata with special reference to benign prostatic hyperplasia.<ref name="ref10">Banothe GD, Mahanta V, Gupta SK, Dudhamal TS. A clinical evaluation of Kanchanara Guggulu and Bala Taila Matra Basti in the management of Mutraghata with special reference to benign prostatic hyperplasia. Ayu. 2018 Apr-Jun;39(2):65-71. doi: 10.4103/ayu.AYU_117_15. PMID: 30783359; PMCID: PMC6369605.</ref><br />
|Gajiram Dharamdas<br />
Banothe , Vyasdeva Mahanta, Sanjay Kumar Gupta, Tukaram S Dudhamal <br />
|IPGT & RA department of Shalya tantra, Jamnagar.<br />
|Group A- Bala Taila Matra Basti,<br />
Group B- Bala Taila Matra Basti, and Kanchanara Guggulu Vati administered for 21 days.<br />
|Total 32 patients were participated in this study.<br />
Matra basti along with Kanchanara Guggulu orally showed comparatively better symptomatic relief as compared to Matra Basti alone in cases of Mutraghata (BPH).<br />
|-<br />
| style="text-align:center;" |4<br />
|Efficacy of Kanchanara Guggulu and Matra Basti of Dhanyaka Gokshura Ghrita in Mootraghata (benign prostatic hyperplasia).<ref name="ref11">Patel JK, Dudhamal TS, Gupta SK, Mahanta V. Efficacy of Kanchanara Guggulu and Matra Basti of Dhanyaka Gokshura Ghrita in Mootraghata (benign prostatic hyperplasia). Ayu. 2015 Apr-Jun;36(2):138-44. doi: 10.4103/0974-8520.175552. PMID: 27011713; PMCID: PMC4784122.</ref><br />
|Joyal Kumar K Patel , Tukaram S Dudhamal, Sanjay Kumar Gupta, Vyasadeva Mahanta <br />
|OPD and IPD of Shalya Tantra, Jamnagar.<br />
|Group A- Kanchanara Guggulu (500 mg, 3 times a day orally),<br />
Group B- Dhanyaka Gokshura Ghrita Matra Basti,<br />
Group C- Kanchanara Guggulu + Dhanyaka Gokshura Ghrita Matra Basti for 21 days.<br />
# Maximum improvement- 33.34%, 55.56% and 33.34% of patients in Group A, Group B and Group C, respectively.<br />
# Moderate improvement- 44.44% of patients in all three groups.<br />
# The mild improvement -11.11% and 22.22% in Group A and Group C, respectively <br />
|Total 30 diagnosed patients of BPH were selected. They underwent intervention and found maximum imrprovement with Matra Basti<br />
|-<br />
| style="text-align:center;" |5<br />
|Gokshuradi Vati and Dhanyaka-Gokshura Ghrita Matra Basti in the management of Benign Prostatic Hyperplasia.<ref name="ref12">Bhalodia SG, Bhuyan C, Gupta SK, Dudhamal TS. Gokshuradi Vati and Dhanyaka-Gokshura Ghrita Matra Basti in the management of Benign Prostatic Hyperplasia. Ayu. 2012 Oct;33(4):547-51. doi: 10.4103/0974-8520.110532. PMID: 23723674; PMCID: PMC3665207.</ref><br />
|Shreyas G Bhalodia, Chaturbhuj Bhuyan, Sanjay Kumar Gupta, Tukaram S Dudhamal<br />
|OPD and IPD of Shalya Tantra, Jamnagar.<br />
|10 in each group, 21 days of treatment regimen<br />
Group A-Gokshuradi compound Vati 500 mg three times a day with luke-warm water after food; <br />
Group B- Dhanyaka-Gokshura Ghrita as Matra Basti of 60 ml, once in a day, and combined therapy of both formulations in<br />
Group C- Gokshuradi compound Vati + Dhanyaka-Gokshura Ghrita as Matra Basti of 60 ml was administered.<br />
45.67% improvement was seen in group A, 47.99% in group B, and 54.09% was seen in group C. The size of prostate gland was found reduced highly significant in group C.<br />
|Maximum improvement was found in the Matra Basti group.<br />
|-<br />
| style="text-align:center;" |6<br />
|A comparative study of Dashamoola Taila Matra Basti and Tila Taila Matra Basti in Kashtartava (dysmenorrhea). <ref name="ref13">Karunagoda K, Shukla Upadhyaya K, Donga S, Tanna C, Dei LP. A comparative study of Dashamoola Taila Matra Basti and Tila Taila Matra Basti in Kashtartava (dysmenorrhea). Ayu. 2010 Jul;31(3):305-10. doi: 10.4103/0974-8520.77154. PMID: 22131731; PMCID: PMC3221063.</ref><br />
|Kaumadi Karunagoda , Kamayani Shukla Upadhyaya, Shilpa Donga, Chandrika Tanna, L P Dei<br />
|Department of Striroga and Prasuti Tantra, IPGT and RA, Gujarat Ayurved University, Jamnagar.<br />
|For the present study, only primary dysmenorrhea was considered under Kashtartava.<br />
|Tila taila matra basti and dashamoola taila matra basti are both highly effective in primary dysmenorrhea (kashtartava). Dashamoola Taila Matra Basti also helps to prevent recurrence of dysmenorrhea.<br />
|-<br />
| style="text-align:center;" |7<br />
|Role of Nasya and Matra Basti with Narayana Taila on anovulatory factor.<ref name="ref14">Donga KR, Donga SB, Dei LP. Role of Nasya and Matra Basti with Narayana Taila on anovulatory factor. Ayu. 2013 Jan;34(1):81-5. doi: 10.4103/0974-8520.115453. PMID: 24049410; PMCID: PMC3764886.</ref><br />
|Krupa R Donga , Shilpa B Donga, Laxmi Priya Dei<br />
|OPD/IPD of S.R.P.T. Dept, I.P.G.T & R.A Jamnagar,2014.<br />
|22 patients were completed the study (11 in each group).<br />
|Matra Basti provides significant results over Nasya on anovulatory factor.<br />
|-<br />
| style="text-align:center;" |8<br />
|Effect of shatapushpa taila matra basti and pathadi kwatha on poly cystic ovarian disease.<ref name="ref15">Patel KD, Dei L, Donga SB, Anand N. Effect of shatapushpa taila matra basti and pathadi kwatha on poly cystic ovarian disease. Ayu. 2012 Apr;33(2):243-6. doi: 10.4103/0974-8520.105245. PMID: 23559797; PMCID: PMC3611647.</ref><br />
|Krupa D Patel , Laxmipriya Dei, Shilpa B Donga, Nalini Anand<br />
|OPD/IPD of S.R.P.T. Dept, I.P.G.T & R.A Jamnagar,2014.<br />
|Group 1- 14 patients (Pathadi Kwatha Churna)<br />
Group 2- 12 patients shatapushpa taila matra basti (STMB)<br />
Group 2 provided statistically better results in regularizing menstruation, achieving considerable reduction in body weight, substantial growth of follicles, and thus ovulation.<br />
|Treatment with the combination of both Pathadi Kwatha and Matra Basti has additional effect on the symptoms of PCOD. <br />
|}<br />
<br />
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[[#top| Back to the Top ]]</span></div></div>Agniveshahttps://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Piccha_basti&diff=44737Piccha basti2024-02-24T10:03:41Z<p>Agnivesha: </p>
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<p style="text-align:justify;">Piccha basti is a classical therapeutic [[Basti|enema]] with decoction ([[niruha basti]]). It is indicated explicitly in colorectal disorders like dysentery, bleeding, colitis. It is also helpful in the management of specific complications of [[niruha basti]]. This formulation has styptic (sangrahi), healing (ropana), and hemostatic (shonitasthapana) properties. </p><br />
<br />
{{Infobox<br />
|title = Contributors<br />
|label1 = Section/Chapter/topic<br />
|data1 = Concepts/[[Basti]]/[[Piccha basti]] <br />
|label2 = Authors<br />
|data2 = Auti Swapnil<sup>1</sup> <br />
|label3 = Reviewer<br />
|data3 = [[Gopal Basisht|Basisht G.]]<sup>2</sup>, <br />
|label4 = Editor<br />
|data4 = [[Yogesh Deole|Deole Y.S.]]<sup>3</sup><br />
|label5 = Affiliations<br />
|data5 = <sup>1</sup> Department of Panchakarma, All India Institute of Ayurveda, Goa, India <br/><sup>2</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>3</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br />
|label6 = Correspondence emails<br />
|data6 = swapn.punarvasu19@gmail.com, <br/>carakasamhita@gmail.com<br />
|label7 = Publisher <br />
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India<br />
|label8 = Date of publication:<br />
|data8 = December 16, 2022<br />
|label9 = DOI<br />
|data9 = {{DoiWithLink}}<br />
}}<br />
<br />
== Etymology and derivation ==<br />
<div style='text-align:justify;'>Piccha basti formulation has sticky or slimy (picchila) properties. The word 'piccha’ is derived from picchila (पिच्छिल) that means slimy touch, gummy, sticky, sliminess<ref name="ref1"> https://www.wisdomlib.org/definition/picchila cited on 27.09.22</ref>. Hence the basti formulation having such properties is called ‘Piccha basti’. <br />
{| class="wikitable"<br />
|+ Table 1. Specific indications of piccha basti:<br />
|-<br />
! Sr.No.<br />
! Indications<br />
! Reference <br />
|-<br />
| style="text-align:center;" | 1.<br />
| In the management of bleeding piles (raktarsha)<br />
| Cha. Sa. Chikitsa Sthana 14/ 224<br />
|-<br />
| style="text-align:center;" | 2.<br />
| In management of [[Atisara Chikitsa|diarrhoea (atisara)]]<br />
| Cha. Sa. Chikitsa Sthana 19/ 63<br />
|-<br />
| style="text-align:center;" | 3.<br />
| In management of dysentery (pravahika)<br />
| Cha. Sa. Chikitsa Sthana 19/ 94, <br/>Su. Sa. Chikitsa Sthana 37/ 41-42<br />
|-<br />
| style="text-align:center;" | 4.<br />
| In the management of obstructed [[Vata dosha|Vata]] and [[Kapha dosha|kapha]] in the gastrointestinal tract (mahasrotas), <br/>excessive evacuation of [[Kapha dosha|kapha]] (mucus) with colic pain<br />
| Cha. Sa. Chikitsa Sthana 19/ 117<br />
|-<br />
| style="text-align:center;" | 5.<br />
| In management of parisrava (rectal oozing), <br/>a basti complication<br />
| Cha. Sa. Siddhi Sthana 7/ 60<br />
|-<br />
| style="text-align:center;" | 6.<br />
| Use of fresh blood in piccha basti<br />
| Su. Sa. Chikitsa Sthana 38/ 85-86, <br/>Sharangdhara Samhita 6/23<br />
|-<br />
|}</div><br />
<br />
== Classical formulations of piccha basti ==<br />
<br />
=== 1. Piccha basti formulation 1 ===<br />
Following ingredients are used as homogenous mixture for piccha basti:<br />
<ul style='text-align:justify;'><li>Two prastha (1536 ml) processed milk decoction (kshira [[Kashaya|Kashaya]]) made from Yavasa (Alhagi camelorum Fisch.), Kusha (Imperata cylindrical Beauv.), Kasha (Saccharum spontaneum Linn.), flowers of Semul (Bombax ceiba L), and adventitious roots of Nyagrodha (Ficus bengalensis Linn.), Udumbara (Ficus racemosa Linn.), and Ashwattha (Ficus religiosa Linn.) 2 pala i.e. 96 gm each) </li><br />
<li>Paste of the resin from Shalmali (mocharasa, Bombax ceiba L), Manjishtha (Rubia cordifolia L.), [[Chandana|Chandana (Santalum album L.)]], Utpala (Nymphaea stellata Willd), seeds of [[Kutaja|Kutaja (Holorrhena antidysenterica Wall.)]], Priyangu (Callicarpa macrophylla Vahl.) and Padmakeshar (Nelumbo nucifera Gaertn.) </li><br />
<li>[[Ghee|Ghee]], honey, and sugar. [Cha.Sa. Chikitsa Sthana 14/ 225-229]</li></ul><br />
<br />
=== 2. Piccha basti formulation 2 ===<br />
<div style='text-align:justify;'><ul><li>One pala (48 gm) paste of green stalks of Shalmali (Bombax ceiba L) prepared by putapaka method mixed with one prastha (768 gm) of boiled milk </li><br />
<li>Oil, [[Ghee|ghee]]</li><br />
<li>Paste of madhuka (Glycyrrhiza glabra Linn.)</li></ul><br />
'''Specific indications:''' Pitta dominant diarrhea, [[Jwara|fever]], edema, [[Gulma Nidana|gulma (abdominal lumps)]], chronic diarrhea, [[Grahani Chikitsa|grahani (digestive disorders)]], and the acute complications of purgation and [[Asthapana basti|asthapana basti]]. [Cha.Sa. Chikitsa Sthana 19/ 64-68] </div><br />
<br />
=== 3. Piccha basti formulation 3 ===<br />
<div style='text-align:justify;'>Twenty four pala (1152 ml) processed milk decoction (kshira Kashaya) made from 3 pala (144 gm) of certain drugs [Badara (Ziziphus mauritiana Lamk), nagabala (Sida Veroni caefolia), shleshmataka (Cordia dichotoma G.Forsk.), shalmali (Bombax ceiba L), dhanvana (Coriandrum sativum L.) ankura all in equal quantity] + 4 pala (192gm) of honey + 4 pala (192 ml) of fresh blood </div><br />
<br />
== Dose of piccha basti ==<br />
Total 1536 ml (32 pala) [Dalhana]<ref name="ref2">Dalhana on Sushrut Samhita Chikitsasthana 38/ 85-86, https://niimh.nic.in/ebooks/esushruta/?mod=read, cited on 1.10.2022</ref> <br/>Total 576 ml (12 pala) [Sharangadhara]* <br/>*However, this particular dose seems specific for the piccha basti having fresh blood as an ingredient. [Su. Sa. Chikitsa Sthana 38/ 85-86] <br />
<br />
== Practical application of piccha basti ==<br />
<div style='text-align:justify;'>In current practices, few practitioners use disease-specific [[Snehana (unction therapy)|sneha]] (unctuous formulation) like shatadhauta ghrita, changeryadi ghrita, nalapamaradi keram instead of plain cow [[Ghee|ghee]] etc.<ref name="ref3">L. Mahadevan, Ayurvedic clinical practice, Dr. Y Mahadeva iyyar’s Sri Sarada Ayurvedic hospital, 1st edition, 2010; 1: 55</ref> Some researchers have used durva kalka (paste of scutch grass -Cynodon dactylon) and jatyadi taila in piccha basti. <ref name="ref4">Sharma P, Kajaria D. Efficacy of Piccha Basti and immune enhancer medicines in the management of ulcerative colitis. Indian Journal of Ayurveda integrative Medicine 2022; 3:41-6</ref> <br/>The widely used formulation of piccha basti and its dose is as below: <br />
<ul><li>Honey -200 ml</li><br />
<li>Saindhava- 12 gm</li><br />
<li>Goghrita/ Jatyadi Ghrita/ Nalpamaradi Keram (based on condition)- 100 ml</li><br />
<li>The paste of the resin from Shalmali (mocharas, Bombax ceiba L) & madhuka (Glycyrrhiza glabra Linn.)- 30 gm</li><br />
<li>Shalmali and Mustadi siddha kshira (milk)- 200 ml</li></ul></div><br />
<br />
=== General guidelines ===<br />
<div style='text-align:justify;'>[[Asthapana basti|Asthapana basti]] is contraindicated in diarrhea with [[ama]] (amatisara). It is indicated in diarrhea without [[ama]] (nirama atisara). Hence in cases of chronic diarrhea and where there is no relation of ama, piccha basti can be utilized ideally. [Cha.Sa. Siddhi Sthana 1/ 14-16] Piccha basti may be given in any of the schedules of [[Basti|basti]] therapy or as per the state of [[Dosha|dosha]] (avastha) combined with suitable [[Anuvasana|anuvasana]] basti.</div><br />
<br />
== Mode of action of piccha basti ==<br />
<div style='text-align:justify;'>Chronic diarrhoea is a feature of malabsorption, excessively rapid entry of chyme into the small or large intestine generates propulsive motor patterns leading to accelerated transit. Inflammation is associated with decreased mixing motor patterns, but increased propulsive motility including high amplitude propagated contractions.<ref name="ref5">Spiller R. Role of motility in chronic diarrhoea. Neurogastroenterol Motil. 2006 Dec;18(12):1045-55</ref> Hence treatment of inflammation and correcting the excessive abnormal peristalsis is the treatment principle in certain chronic diarrhoea mostly associated with irritable bowel syndrome, Crohn’s [[Vyadhi|disease]] & ulcerative colitis. Contents in piccha basti have anti-inflammatory and antidiarrheal properties. Moreover, [[Basti|basti]] treatment itself can set in the reverse peristaltic waves, which can slow down the high amplitude propagated contractions in the colon. [[Basti|Basti]] has direct access to the colon and rectum, thus drugs used in [[Basti|basti]] can directly reach the site of inflammation or ulcers without any alteration due to gastric contents. The small intestine is the excretory organ for the [[Pitta|pitta]] & colon for [[Vata dosha|vata]] in natural course. But [[Vyadhi|diseases]] associated with the intestine can hamper the [[Pitta|pitta]] and [[Vata dosha|vata]] excretion. [[Pitta|Pitta]] is excreted through small intestine by [[Virechana|virechana]] therapy and [[Vata dosha|vata]] from colon by [[Basti|basti]]. This brings [[Dosha|dosha]] from shakha and [[Marma|marma]] to [[Koshtha|koshtha]]. Thus inflammation to these organs makes the patient ineligible for [[Panchakarma|panchakarma]] therapy. [[Koshtha|Koshtha]] has to be capable of excreting [[Dosha|dosha]]. Thus, it is inevitable to treat and heal the gut ([[Koshtha|koshtha]]) on priority either by drug or by [[Basti|basti]] treatment. </div><br />
<br />
== Properties of commonly used drugs in piccha basti ==<br />
<div style='text-align:justify;'>Shalmali i.e. Salmalia malabarica (DC.) Schott & Endl is the primary and common ingredient in all the classical formulations of piccha basti. This herb is included in purishavirajaniya, shonitasthapana, vedanasthapana kashaya. [Cha. Sa. [[Sutra Sthana]] 4/46-50] Gum resin and stem of shalmali both are used to prepare piccha basti. It has antibacterial, antioxidant, anti-inflammatory, anti-carcinogenic, immunomodulatory, hypolipidemic, antihyperglycemic and analgesic properties.<ref name="ref6">https://www.easyayurveda.com/2012/10/03/shalmali-silk-cotton-tree-ayurveda-use-formulations-home-remedies/ cited on 1.10.2022</ref> It has specific activities such as anti-HIV activity & anti-Helicobacter pylori activity.<ref name="ref7">Sarita Karole*, Dr. Greindra Gautam, Dr. Shailsh Gupta, Pharmacognostic And Pharmacological Profile Of Bombax Ceiba, Asian Journal of Pharmaceutical Education and Research, 2017, 6(3): 16-27</ref> <br/>Tannins and gallic acids present in mocharasa acts as astringents which precipitate proteins that are helpful in restoring the damaged epithelial mucosal lining of the ulcerated mucosa.<ref name="ref8">Jagtap AG, Niphadkar PV, Phadke AS. Protective effect of aqueous extract of Bombax malabaricum DC on experimental models of inflammatory bowel disease in rats and mice. Indian J Exp Biol 2011;49:343-51</ref> A gum resin rich in starch contents, mocharasa forms a mucilaginous layer that protects the inflamed and damaged intestinal mucosa. <br/>Nyagrodha (Ficus bengalensis Linn.), Udumbara (Ficus racemosa Linn.), and Ashwattha (Ficus religiosa Linn.) are used in piccha basti formulation. These are contents of panchavalkala with wound healing properties.<ref name="ref9">Dhurve, V., & Dudhamal, T. (2020, September 29). Wound healing potential of three forms of Panchavalkala in post-operative fistula wounds- Case Series. International Journal of AYUSH Case Reports, 4(3), 189-197.</ref> It also possesses antimicrobial and anticancer properties.<ref name="ref10">Aphale S, Pandita S, Raina P, Mishra J N, Kaul-Ghanekar R. Phytochemical standardization of panchavalkala: An ayurvedic formulation and evaluation of its anticancer activity in cervical cancer cell lines. Phcog Mag 2018;14:554-60</ref> Manjishtha (Rubia cordifolia L.), [[Chandana|chandana (Santalum album L.)]], utpala (Nymphaea stellata Willd), madhuka (Glycyrrhiza glabra Linn.) used in piccha basti are cold in nature and pacify [[Pitta dosha|pitta dosha]], which is vital for the reduction of inflammation. Badara (Ziziphus mauritiana Lamk)<ref name="ref11">https://www.iafaforallergy.com/herbs-a-to-z/badara-ziziphus-jujuba/ cited on 25.09.2022</ref>, nagabala (Sida Veronicaefolia)<ref name="ref12">https://www.easyayurveda.com/2012/10/03/nagabala-full-ayurvedic-details-usage-health-benefits-formulation/#properties cited on 25.09.2022</ref>, shleshmataka<ref name="ref13"> https://www.easyayurveda.com/2016/12/21/lasoda-cordia-dichotoma-shleshmataka/ cited on 25.09.2022</ref> (Cordia dichotoma G.Forsk.) are also helpful for pacifying [[Pitta dosha|pitta dosha]] and checking to bleed. Rakta basti (enema with fresh blood) is beneficial formulation that significantly improves hemoglobin level.<ref name="ref14">Abhijit Dinkarrao Shekhar, Role of Raktabasti In Pandu (Mycrocytic Hypocromic Anemia), World Journal Of Pharmaceutical And Medical Research, 2017,3(5), 146-151</ref> The use of [[Rakta dhatu|rakta]] in [[Basti|basti]] formulation may be useful to overcome the anemia caused by blood loss through the colonic bleeding. Due to antibacterial and healing properties, pichha basti can be well deployed in fissure in ano. Piccha basti probably removes the accumulated secretions in the fissure bed, promotes healing and reduces secondary infection too. <br/>Honey and [[Ghee|ghee]] together relieve the wound's warmth showing anti-inflammatory actions.<ref name="ref15">Charde MS, Fulzele SV, Satturwar PM, et al. Wound healing and anti-inflammatory potential of madhu-ghrita. Indian J Pharm Sci. 2006;68:26–31.</ref> Ghrita is a well-known remedy for vitiated pitta. Research has proven the wound-healing potential<ref name="ref16">Subrahmanyam M. Topical application of honey for burn wound treatment – an overview. Ann Burns Fire Disasters. 2007;20:137–140.</ref> of honey and its inhibitory effect on most strains of pathogenic bacteria. Also, the increase in resistant bacterial species has stressed using natural antibacterial agents.<ref name="ref17">Cooper RA, Molan PC, Harding KG (1999) Antibacterial activity of honey against strains of Staphylococcus aureus from infected wounds. J Roy Soc Med 283–285</ref> </div><br />
<br />
== Indications of piccha basti ==<br />
<ol><li>Ulcerative colitis</li><br />
<li>Irritable bowel syndrome</li><br />
<li>Crohn’s disease</li><br />
<li>Chronic diarrhoea</li><br />
<li>Colorectal [[Cancer|cancer]]</li><br />
<li>Bleeding piles</li><br />
<li>Celiac disease</li><br />
<li>Dysentery</li><br />
<li>Drug induced colitis</li><br />
<li>Enteropathic arthritis</li><br />
<li>Fissure in ano</li></ol><br />
<br />
== Further reading ==<br />
Following research works have been done to study effect of piccha basti as treatment modality. <br />
<ol style='text-align:justify;'><li>Sharma P, Kajaria D. Efficacy of Piccha Basti and immune enhancer medicines in the management of ulcerative colitis. Indian Journal of Ayurveda integrative Medicine 2022; 3:41-6</li><br />
<li>Daberao, M. Role Of Piccha Basti In The Management Of Celiac Disease W.S.R To Grahani: A Review. IJ-RIM 2020, 4.</li><br />
<li>Sankal, Gurdipsingh and Behera (2018): Clinical Study on role of Piccna Basti in management of chronic colitis. Journal of Ayurveda Physicians and Surgeons July 2018 Volume 5(3) : 77</li><br />
<li>Dabas R, Gupta S, Kar AC. Picchabasti and Nilotpaladi yoga in the management of Ulcerative colitis. J AyuCaRe 2017;1(2): 10-15</li><br />
<li>Lovekrishna Pal Singh Rathore and Lakshman Singh, World Journal of Pharmaceutical Research, 2021, 10(13): 1290-1296</li><br />
<li>Bhausaheb A. Patange, Clinical Efficacy Of Piccha Basti Inparikartika (Fissure-In-Ano), Aayushi International Interdisciplinary Research Journal (AIIRJ), 2019, 6(12): 38-43</li><br />
<li>Dr. Aparna K., & Dr. Ananta S Desai. (2020). Ayurvedic management of Enteropathic arthritis : A Case Study. Journal of Ayurveda and Integrated Medical Sciences, 5(05), 501-504.</li><br />
<li>Pankaj Kumar, Sumit Kumar, Ragini Kumari, & Vijay Bahadur Singh. (2022). Ayurvedic Management of Ulcerative Colitis: A Case Study. International Journal of Ayurveda and Pharma Research, 10(6), 45-48.</li><br />
<li>Jha Shailesh Arunkumar, Pallavi A. Hegde, & M. M. Salimath. (2022). Lateral Fissure-In-Ano - A Case Study. Journal of Ayurveda and Integrated Medical Sciences, 6(6), 291 - 295.</li><br />
<li>Varsakiya JN, Goyal M, Kathad D, Kumari R. Efficacy of Ayurveda modalities in the management Raktaja pravahika (ulcerative colitis): A case report. J Ayurveda Case Rep 2021;4:115-20</li></ol><br />
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