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<~~div~~ style='text-align:justify;'>Aushadha means medicine or drug. It is used for the preservation of health and the treatment of [[Vyadhi|diseases]]. Aushadha is used for regaining [[Health|health]], and its appropriate use is as beneficial as nector, whereas inappropriate use makes it a poison.<ref>Satyapala, editor, (1st ed.). Commentary Vidyotini of Kashyap Samhita, Khila Sthana; Bheshajyopakramaniya Adhyaya: Chapter 3, Verse 4. Varanasi: Chaukhamba Sanskrit Sansthan, 2015; 363.</ref> The aushadha may be used either in combination or as a single drug. In the context of using a single aushadha, a description of agrya prakarana (superior aushadha) with 152 entities is found in [[Charak Samhita New Edition|Charak Samhita]] [Cha. Sa. Sutra Sthana 25/40] and 155 ~~entitites~~ in Ashtanga sangraha.<ref>Tripathi R.D., (1 st ed.). Commentary Saroj on Astanga Sangrah of Vridhavagabhata, Sutra Sthana; Agryasangraha Adhyaya: Chapter 13, Verse 3. Delhi: Chaukhamba Sanskrit Pratishthan, 2015; 269-271.</ref> Ashtanga Hridaya described 55 entities.<ref>Murthy K.R.S., editor, (8th ed.). Vagbhata’s Ashtanga Hridayam, Uttar Tantra: Vajikaranavidhi Adhyaya: Chapter 40, Verse 48-58. Varanasi: Chowkhamba Krishnadas Academy, 2011; 420.</ref> [A. ~~Hri~~. Uttar Tantra 40/48-58] Aushadha is among the four aspects of the healthcare system with the physician, attendant, and patient. [Cha. Sa. Sutra Sthana 9/3] All [[Dravya|dravya]] in the world are derived from [[Pancha mahabhuta|five mahabhutas]] ([[Prithvi mahabhuta|prithvi]], [[Jala mahabhuta|apa]], [[agni|agni]], [[Vayu mahabhuta|vayu]] and [[Akasha mahabhuta|akasha]]). The [[Sharira|sharira]] is a constitution of [[Pancha mahabhuta|panchamahabhuta]] in variable proportion. Any imbalance in this proportion can alter homeostasis and cause disorders. [[Dravya|Dravya]] of a particular panchamahabhautika composition is required to normalize the composition of [[Pancha mahabhuta|panchamahabhuta]] in [[Sharira|sharira]]. For example, if a [[Vyadhi|disease]] originated due to insufficiency of [[Jala mahabhuta|apa mahabhuta]], then [[Dravya|dravya]] rich in [[Jala mahabhuta|apa mahabhuta]] is administered to patient to increase the quantity of [[Jala mahabhuta|apa mahabhuta]] back to normal. Since all [[Dravya|dravyas]] have a specific panchamahabhautika constitution, they can be used to establish normal homeostasis of [[Pancha mahabhuta|panchamahabhutas]] of [[Sharira|sharira]] and treat [[Vyadhi|disease]]. Since [[Aushadhi|aushadhi]] too is a [[Dravya|dravya]] and similarly treats the [[Vyadhi|disease]], thus all the [[Dravya|dravyas]] are [[Aushadhi|aushadhi]]<ref>Shastri A D, editor, (1st ed.). Commentary Ayurveda Tattva Sandipika of Ambikadutta Shastri on Sushruta Samhita, Sutra Sthana; Dravyavisheshavigyaniya Adhyaya: Chapter 41, Verse 9. Varanasi: Chaukhamba Sanskrit Sansthan, 2015; 199.</ref> [Cha. Sa. Sutra Sthana 26/12] [Su. Sa. Sutra Sthana 41/9] Effectively managing a [[Vyadhi|disease]] requires correct identification, dosage and time of administration of aushadha. Selection of the right aushadha requires understanding its mode of action. To prevent the untoward effects of aushadha, it’s essential to know that the aushadha are patient-specific, location-specific, and season specific. Examination of aushadha must not be missed prior to its use. This chapter describes various aspects of aushadha. </~~div~~>

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<p style='text-align:justify;'>Aushadha means medicine or drug. It is used for the preservation of [[health]] and the treatment of [[Vyadhi|diseases]]. Aushadha is used for regaining [[Health|health]], and its appropriate use is as beneficial as nector, whereas inappropriate use makes it a poison.<ref>Satyapala, editor, (1st ed.). Commentary Vidyotini of Kashyap Samhita, Khila Sthana; Bheshajyopakramaniya Adhyaya: Chapter 3, Verse 4. Varanasi: Chaukhamba Sanskrit Sansthan, 2015; 363.</ref> The aushadha may be used either in combination or as a single drug. In the context of using a single aushadha, a description of agrya prakarana (superior aushadha) with 152 entities is found in [[Charak Samhita New Edition|Charak Samhita]] [Cha. Sa. [[Sutra Sthana]] 25/40] and 155 entities in Ashtanga sangraha.<ref>Tripathi R.D., (1 st ed.). Commentary Saroj on Astanga Sangrah of Vridhavagabhata, Sutra Sthana; Agryasangraha Adhyaya: Chapter 13, Verse 3. Delhi: Chaukhamba Sanskrit Pratishthan, 2015; 269-271.</ref> Ashtanga Hridaya described 55 entities.<ref>Murthy K.R.S., editor, (8th ed.). Vagbhata’s Ashtanga Hridayam, Uttar Tantra: Vajikaranavidhi Adhyaya: Chapter 40, Verse 48-58. Varanasi: Chowkhamba Krishnadas Academy, 2011; 420.</ref> [A. Hr. Uttar Tantra 40/48-58] Aushadha is among the four aspects of the healthcare system with the physician, attendant, and patient. [Cha. Sa. [[Sutra Sthana]] 9/3] All [[Dravya|dravya]] in the world are derived from [[Pancha mahabhuta|five mahabhutas]] ([[Prithvi mahabhuta|prithvi]], [[Jala mahabhuta|apa]], [[agni|agni]], [[Vayu mahabhuta|vayu]] and [[Akasha mahabhuta|akasha]]). The [[Sharira|sharira]] is a constitution of [[Pancha mahabhuta|panchamahabhuta]] in variable proportion. Any imbalance in this proportion can alter homeostasis and cause disorders. <br/>[[Dravya|Dravya]] of a particular panchamahabhautika composition is required to normalize the composition of [[Pancha mahabhuta|panchamahabhuta]] in [[Sharira|sharira]]. For example, if a [[Vyadhi|disease]] originated due to insufficiency of [[Jala mahabhuta|apa mahabhuta]], then [[Dravya|dravya]] rich in [[Jala mahabhuta|apa mahabhuta]] is administered to patient to increase the quantity of [[Jala mahabhuta|apa mahabhuta]] back to normal. Since all [[Dravya|dravyas]] have a specific panchamahabhautika constitution, they can be used to establish normal homeostasis of [[Pancha mahabhuta|panchamahabhutas]] of [[Sharira|sharira]] and treat [[Vyadhi|disease]]. Since [[Aushadhi|aushadhi]] too is a [[Dravya|dravya]] and similarly treats the [[Vyadhi|disease]], thus all the [[Dravya|dravyas]] are [[Aushadhi|aushadhi]]<ref>Shastri A D, editor, (1st ed.). Commentary Ayurveda Tattva Sandipika of Ambikadutta Shastri on Sushruta Samhita, Sutra Sthana; Dravyavisheshavigyaniya Adhyaya: Chapter 41, Verse 9. Varanasi: Chaukhamba Sanskrit Sansthan, 2015; 199.</ref> [Cha. Sa. [[Sutra Sthana]] 26/12] [Su. Sa. Sutra Sthana 41/9] Effectively managing a [[Vyadhi|disease]] requires correct identification, dosage and time of administration of aushadha. Selection of the right aushadha requires understanding its mode of action. To prevent the untoward effects of aushadha, it’s essential to know that the aushadha are patient-specific, location-specific, and season specific. Examination of aushadha must not be missed prior to its use. This chapter describes various aspects of aushadha. </p>

{{Infobox

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* The vegetations that die when their fruits mature are called ‘aushadhi’. Example, the plants of banana and grain.<ref>Dev R.R.K., editor, (1st ed.). Shabdakalpadrum, Kand 1. Delhi: Amar Publications, 2018; 303.</ref>

The [[Rasa|rasa]] (essence) is called osa. Entity that contains this rasa is called ‘aushadhi’. As disease-free state is obtained through [[Rasa|rasa]], so the entity that contains [[Rasa|rasa]] is called aushadha.<ref>Satyapala, editor, (1st ed.). Commentary Vidyotini of Kashyap Samhita, Khila Sthana; Bheshajyopakramaniya Adhyaya: Chapter 3, Verse 27. Varanasi: Chaukhamba Sanskrit Sansthan, 2015; 366.</ref>

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* Aushadha is the plant which perish after fruits mature. [Cha. Sa. Sutra Sthana 1/73].

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* Aushadha is the plant which perish after fruits mature. [Cha. Sa. [[Sutra Sthana]] 1/73].

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'''Synonyms''' [Cha. Sa. Chikitsa Sthana 1/1/3]

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'''Synonyms''' [Cha. Sa. [[Chikitsa Sthana]] 1/1/3]

* Chikitsita: That which alleviates disorders.

* Vyadhihara: destroyer of [[Vyadhi|diseases]].

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== Classification ==

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<li>Aushadha is of two types- [Cha. Sa. Chikitsa Sthana 1/1/4]</li>

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<li>Aushadha is of two types- [Cha. Sa. [[Chikitsa Sthana]] 1/1/4]</li>

<ol><li>That which promotes strength (and immunity).</li>

<li>That which alleviates disorders.</li></ol>

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<li>[[Shodhana|Shodhana]] aushadha: [[Shodhana|Shodhana]] (purification) is a therapy in which the aggravated [[Dosha|dosha]] is expelled from the [[Sharira|body]], thereby eliminating the internal causative factors of the [[Vyadhi|disease]].</br>Shodhan aushadha is again of two types:</li>

<ol type="a"><li>[[Agneya|Agneya]] aushadha: Aushadha that are predominant in [[Agni mahabhuta|agni]] and [[Vayu mahabhuta|vayu mahabhuta]].</li>

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<li>Soumya aushadha: Aushadha predominant in [[Jala mahabhuta|apa]], [[Akasha mahabhuta|akash]] and [[Prithvi mahabhuta|prithvi mahabhuta]].</li></ol></ol>

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<li>[[Soumya]] aushadha: Aushadha predominant in [[Jala mahabhuta|apa]], [[Akasha mahabhuta|akash]] and [[Prithvi mahabhuta|prithvi mahabhuta]].</li></ol></ol>

<li>Sushruta mentioned that all [[Dravya|dravya]] is aushadha, and then classified aushadha into two:</li>

<ol><li>Sthavara: Entities of plant origin are called sthavara. The sthavara are of four types:</li>

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== Assessment criteria ==

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<div style='text-align:justify;'>Qualities for assessing the superior nature of an aushadha are its abundant availability, effectiveness, capability to be converted into various pharmaceutical forms, and excellence of composition. [Cha. Sa. Sutra Sthana 9/7] Moreover, the aushadha possessing appropriate lightness, appearance, taste, roughness or softness, smell, grown in proper place, not vitiated by insects, and not burnt is considered a superior quality product.</div>

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<div style='text-align:justify;'>Qualities for assessing the superior nature of an aushadha are its abundant availability, effectiveness, capability to be converted into various pharmaceutical forms, and excellence of composition. [Cha. Sa. [[Sutra Sthana]] 9/7] Moreover, the aushadha possessing appropriate lightness, appearance, taste, roughness or softness, smell, grown in proper place, not vitiated by insects, and not burnt is considered a superior quality product.</div>

== Characteristics ==

=== Identification and proper administration of aushadha ===

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<div style='text-align:justify;'>The aushadha are found in all vegetation like hills, forest, etc.; one may find it difficult to identify the correct aushadha. In this situation, help can be sought from the local goatherds, shepherds, cowherds, and other forest dwellers. The local people are accustomed to the aushadha of their respective areas by name and form. The aushadha may treat the patient if administered by the physician who knows the aushadha in its entirety or may prove lethal if administered by a physician who is unaware of the principles governing the correct application of aushadha. Thus, the patient should not take aushadha prescribed by psudo-physicians, nor by a physician who is not proficient in the principles governing the application of aushadha. [Cha. Sa. Sutra Sthana /121-133] Only the substance which can bring about a cure, is a correct medicine. [Cha. Sa. Sutra Sthana 1/135].<br/>

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<div style='text-align:justify;'>The aushadha are found in all vegetation like hills, forest, etc.; one may find it difficult to identify the correct aushadha. In this situation, help can be sought from the local goatherds, shepherds, cowherds, and other forest dwellers. The local people are accustomed to the aushadha of their respective areas by name and form. The aushadha may treat the patient if administered by the physician who knows the aushadha in its entirety or may prove lethal if administered by a physician who is unaware of the principles governing the correct application of aushadha. Thus, the patient should not take aushadha prescribed by psudo-physicians, nor by a physician who is not proficient in the principles governing the application of aushadha. [Cha. Sa. [[Sutra Sthana]] /121-133] Only the substance which can bring about a cure, is a correct medicine. [Cha. Sa. [[Sutra Sthana]] 1/135].<br/>

The aushadha was identified in ancient era mainly by their morphological characteristics and aroma. Current advanced techniques for identification of herbs include DNA markers that use nucleotide sequences to identify species. This technique is tissue specific and has a high discriminating power.<ref>Showkat Hussain Ganie, Priti Upadhyay, Sandip Das, Maheshwer Prasad Sharma, Authentication of medicinal plants by DNA markers, Plant Gene, Volume 4, 2015, Pages 83-99, ISSN 2352-4073, https://doi.org/10.1016/j.plgene.2015.10.002.</ref> Several researchers use DNA barcoding for identification of medicinal herbs.<ref>Chen S, Pang X, Song J, Shi L, Yao H, Han J, Leon C. A renaissance in herbal medicine identification: from morphology to DNA. Biotechnol Adv. 2014 Nov 15;32(7):1237-1244. doi: 10.1016/j.biotechadv.2014.07.004. Epub 2014 Jul 31. PMID: 25087935.</ref> Researches are carried out to develop a modern smartphone leaf picture recognition tool for medicinal plants. This is a software that operates on the operating system Android. It will have two key functions, i.e. recognition of medicinal plants and quest data for medicinal plants.<ref>Medicinal Plant Identification Using Andr Oid Application Based On Leaf Image. European Journal of Molecular & Clinical Medicine, 2020; 7(9): 1496-1506. doi: 10.31838/ejmcm.07.09.161</ref> In Sri Lanka, a database was created from scanned images of leaves and flowers for identification of rare species of plants.<ref>A. D. A. D. S. Jayalath, T. G. A. G. D. Amarawanshaline, D. P. Nawinna, P. V. D. Nadeeshan and H. P. Jayasuriya, "Identification of Medicinal Plants by Visual Characteristics of Leaves and Flowers," 2019 14th Conference on Industrial and Information Systems (ICIIS), 2019, pp. 125-129, doi: 10.1109/ICIIS47346.2019.9063275.</ref> Identification of medicinal herbs is also carried out based on their image using first order feature extraction and multiclass svm algorithm.<ref>R. I. Borman, F. Rossi, Y. Jusman, A. A. A. Rahni, S. D. Putra and A. Herdiansah, "Identification of Herbal Leaf Types Based on Their Image Using First Order Feature Extraction and Multiclass SVM Algorithm," 2021 1st International Conference on Electronic and Electrical Engineering and Intelligent System (ICE3IS), 2021, pp. 12-17, doi: 10.1109/ICE3IS54102.2021.9649677.</ref></div>

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<ol><li>Heena matra (insufficient dose): The quantity of administered aushadha less than its optimum dose is its heena matra. Heena matra is unable to treat [[Vyadhi|disease]] and does not bring about the homeostasis of [[Dhatu|dhatu]].</li>

<li>Ati matra (excess dose): The quantity of administered aushadha more than its optimum dose is its ati matra. The ati matra causes the vitiation of [[Tridosha|tridoshas]] leading to other undesired results. The ati matra of aushadha is excreted out of the body without being absorbed. It can lead to complications.</li></ol></ol>

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<li>Aushadha matra (particularly in context to aushadha of snehapana i.e., oral administration of medicated [[Ghee|ghee]] or oil) can also be classified into:<ref>Tripathi R.D., (1 st ed.). Commentary Saroj on Astanga Sangrah of Vridhavagabhata, Sutra Sthana; Snehavidhi Adhyaya: Chapter 25, Verse 22. Delhi: Chaukhamba Sanskrit Pratishthan, 2015; 452.</ref><ref>Murthy K.R.S., editor, (8th ed.). Vagbhata’s Ashtanga Hridayam, Sutra Sthana; Snehavidhi Adhyaya: Chapter 16, Verse 17-18. Varanasi: Chowkhamba Krishnadas Academy, 2011; 212.</ref> [~~Ast~~. Hri. Sutra Sthana 16/17-18]</li>

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<li>Aushadha matra (particularly in context to aushadha of snehapana i.e., oral administration of medicated [[Ghee|ghee]] or oil) can also be classified into:<ref>Tripathi R.D., (1 st ed.). Commentary Saroj on Astanga Sangrah of Vridhavagabhata, Sutra Sthana; Snehavidhi Adhyaya: Chapter 25, Verse 22. Delhi: Chaukhamba Sanskrit Pratishthan, 2015; 452.</ref><ref>Murthy K.R.S., editor, (8th ed.). Vagbhata’s Ashtanga Hridayam, Sutra Sthana; Snehavidhi Adhyaya: Chapter 16, Verse 17-18. Varanasi: Chowkhamba Krishnadas Academy, 2011; 212.</ref> [A. Hri. Sutra Sthana 16/17-18]</li>

<ol type="A"><li>Laghu or hriswa matra: The quantity of aushadha that gets digested in 6 hours.</li>

<li>Madhyam matra: The quantity of aushadha that gets digested in 12 hours.</li>

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<ul><li>Vardhamana matra (increasing dose gradually): It is a dose which is progressively increased for a few days until the dose of aushadha reaches its optimum quantity. Then this dose is decreased gradually. This phenomenon avoids the dependency and withdrawl symptoms of aushadha. It protects the patient from an abrupt increase in the dose of aushadha in a short period. Aushadha administered in this way are vardhamana pippali rasayana, bhallataka kalpa, etc.</li>

<li>Hrasiyasi matra (minimum dose): This dose of aushadha is smaller than the hriswa or laghu matra and thus gets digested before 6 hours. This dose is used as a test dose when the strength of the digestive system in unknown.<ref>Tripathi R.D., (1 st ed.). Commentary Saroj on Astanga Sangrah of Vridhavagabhata, Sutra Sthana; Snehavidhi Adhyaya: Chapter 25, Verse 23. Delhi: Chaukhamba Sanskrit Pratishthan, 2015; 452.</ref></li></ul></ul>

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There is no specific common matra of aushadhi for everyone. The matra of aushadha of individual depends on time (kala), digestive capacity ([[Agni|agni]]), age (vaya), [[Bala|strength (bala)]], [[Sharira|body]] [[Prakriti|constitution (prakriti)]], [[Dosha|dosha]] and [[Desha|habitat (desha)]].<ref>Sharangdhar purvakhand 1/37 Tripathi B, editor, (1st ed.). Commentary Dipika on Sharangadhar Samhita of Sharangadhar, Purva Khanda; Adhyaya: Chapter 1, Verse 37. Varanasi: Chaukhamba Surbharti Prakashan, 2011; 10.</ref> [Cha. Sa. Kalpa Sthana 12/86].

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There is no specific common matra of aushadhi for everyone. The matra of aushadha of individual depends on time (kala), digestive capacity ([[Agni|agni]]), age (vaya), [[Bala|strength (bala)]], [[Sharira|body]] [[Prakriti|constitution (prakriti)]], [[Dosha|dosha]] and [[Desha|habitat (desha)]].<ref>Sharangdhar purvakhand 1/37 Tripathi B, editor, (1st ed.). Commentary Dipika on Sharangadhar Samhita of Sharangadhar, Purva Khanda; Adhyaya: Chapter 1, Verse 37. Varanasi: Chaukhamba Surbharti Prakashan, 2011; 10.</ref> [Cha. Sa. [[Kalpa Sthana]] 12/86].

=== Time of consumption of aushadha ===

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<div style='text-align:justify;'>The pharmacokinetics of aushadha is dependent on the biological rhythm of the [[Sharira|body]]. Thus, to obtain maximum health benefits, aushadha must be administered at proper time depending on the patient's [[Vyadhi|disease]], strength, and age. Bheshaj kala (or aushadha sevana kala or aushadha apeksha kala) is the proper time for administration of aushadha. Ashtang Sangraha mentioned eleven<ref>Tripathi R.D., (1 st ed.). Commentary Saroj on Astanga Sangrah of Vridhavagabhata, Sutra Sthana; Bheshajavacharaniya Adhyaya: Chapter 23, Verse 12. Delhi: Chaukhamba Sanskrit Pratishthan, 2015; 428.</ref>; Charak [Cha. Sa. Chikitsa Sthana 30/298], Sushruta<ref>Shastri A D, editor, (1st ed.). Commentary Ayurveda Tattva Sandipika of Ambikadutta Shastri on Sushruta Samhita, Uttar Tantra; Swasthavrittam Adhyaya: Chapter 64, Verse 67. Varanasi: Chaukhamba Sanskrit Sansthan, 2016; 624.</ref> [Su. Sa. Uttara Tantra 64/67], Ashtangh Hridaya<ref>Murthy K.R.S., editor, (8th ed.). Vagbhata’s Ashtanga Hridayam, Sutra Sthana; Doshopakramaniya Adhyaya: Chapter 13, Verse 37. Varanasi: Chowkhamba Krishnadas Academy, 2011; 190.</ref> [A. Hri. Sutra Sthana 13/37] and Kashyap<ref>Satyapala, editor, (1st ed.). Commentary Vidyotini of Kashyap Samhita, Khila Sthana; Bheshajyopakramaniya Adhyaya: Chapter 3, Verse 52. Varanasi: Chaukhamba Sanskrit Sansthan, 2015; 369.</ref> mentioned ten aushadha sevan kala. Sharangadhara<ref>Tripathi B, editor, (1st ed.). Commentary Dipika on Sharangadhar Samhita of Pandita Sharangadharacharya, Purva Khanda; Bhaishajyakhyan: Chapter 2, Verse 2-3. Varanasi: Chaukhamba Surbharti Prakashan, 2011; 24.</ref> mentioned five suitable periods of administration of aushadha (aushadha kala). The aushadha kala are as below: [Cha. Sa. Chikitsa Sthana 30/298]

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<div style='text-align:justify;'>The pharmacokinetics of aushadha is dependent on the biological rhythm of the [[Sharira|body]]. Thus, to obtain maximum health benefits, aushadha must be administered at proper time depending on the patient's [[Vyadhi|disease]], strength, and age. Bheshaj kala (or aushadha sevana kala or aushadha apeksha kala) is the proper time for administration of aushadha. Ashtang Sangraha mentioned eleven<ref>Tripathi R.D., (1 st ed.). Commentary Saroj on Astanga Sangrah of Vridhavagabhata, Sutra Sthana; Bheshajavacharaniya Adhyaya: Chapter 23, Verse 12. Delhi: Chaukhamba Sanskrit Pratishthan, 2015; 428.</ref>; Charak [Cha. Sa. [[Chikitsa Sthana]] 30/298], Sushruta<ref>Shastri A D, editor, (1st ed.). Commentary Ayurveda Tattva Sandipika of Ambikadutta Shastri on Sushruta Samhita, Uttar Tantra; Swasthavrittam Adhyaya: Chapter 64, Verse 67. Varanasi: Chaukhamba Sanskrit Sansthan, 2016; 624.</ref> [Su. Sa. Uttara Tantra 64/67], Ashtangh Hridaya<ref>Murthy K.R.S., editor, (8th ed.). Vagbhata’s Ashtanga Hridayam, Sutra Sthana; Doshopakramaniya Adhyaya: Chapter 13, Verse 37. Varanasi: Chowkhamba Krishnadas Academy, 2011; 190.</ref> [A. Hri. Sutra Sthana 13/37] and Kashyap<ref>Satyapala, editor, (1st ed.). Commentary Vidyotini of Kashyap Samhita, Khila Sthana; Bheshajyopakramaniya Adhyaya: Chapter 3, Verse 52. Varanasi: Chaukhamba Sanskrit Sansthan, 2015; 369.</ref> mentioned ten [[Aushadha Sevan Kala|aushadha sevan kala]]. Sharangadhara<ref>Tripathi B, editor, (1st ed.). Commentary Dipika on Sharangadhar Samhita of Pandita Sharangadharacharya, Purva Khanda; Bhaishajyakhyan: Chapter 2, Verse 2-3. Varanasi: Chaukhamba Surbharti Prakashan, 2011; 24.</ref> mentioned five suitable periods of administration of aushadha (aushadha kala). The aushadha kala are as below: [Cha. Sa. [[Chikitsa Sthana]] 30/298]

<ol><li>A strong patient must consume aushadha empty stomach in the morning</li>

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== Importance of concept ==

<ul><li>Administration of aushadha of the opposite quality of aggravated dosha brings success in treatment.<ref>Tripathi R.D., (1 st ed.). Commentary Saroj on Astanga Sangrah of Vridhavagabhata, Sutra Sthana; Bheshajavacharaniya Adhyaya: Chapter 23, Verse 3. Delhi: Chaukhamba Sanskrit Pratishthan, 2015; 422-423.</ref> Thus it is important to learn the qualities of aushadha.</li>

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<li>Aushadhi is a non-invasive tool to treat diseases. The knowledge of aushadha helps physicians cure, delay, or prevent disease; ease symptoms; or help diagnose illnesses. Importance of the concept of aushadha can be understood by the fact that almost all systems of medicine around the world contain a branch dedicated to the knowledge of aushadha. For example, dravyaguna, rasa shastra and bhaishajya kalpana in Ayurveda, Pharmacology in allopathy, Ilmul Advia in Unani, etc.</li>

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<li>Aushadhi is a non-invasive tool to treat [[Vyadhi|diseases]]. The knowledge of aushadha helps physicians cure, delay, or prevent [[Vyadhi|disease]]; ease symptoms; or help diagnose illnesses. Importance of the concept of aushadha can be understood by the fact that almost all systems of medicine around the world contain a branch dedicated to the knowledge of aushadha. For example, dravyaguna, rasa shastra and bhaishajya kalpana in [[Ayurveda|Ayurveda]], Pharmacology in allopathy, Ilmul Advia in Unani, etc.</li>

<li>Concept of aushadhi helps understand the pharmacokinetics, pharmacodynamics, half life, potency, synergistic, antagonistic, side-effects and other concerned effects of aushadi.</li>

</ul>

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== Current researches ==

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<li style="font-weight: bold;">An emphasis on agrya aushadhi in Ashtanga Hridaya<ref>Keerthana J, Hegde PL, Javagal V. An emphasis on agrya aushadhi w.s.r to astanga hridaya. Int J Health Sci Res. 2019; 9(6):323-326.</ref><br/><span style="font-weight: normal;">Importance of use of single aushadh (ekala dravya prayoga) is highlighted in Ayurveda. In agrya prakarana (list of best medicines), most of the single dravya are mentioned. Agrya dravya is the initial step of drug selection, and in a dilemma, one can incorporate its utility without doubt. The number of agrya mentioned in ashtang hridaya is less when compared to other classics. These dravya are sufficient enough to cure most of the diseases. It also helps practitioners to select the drug, keeping in view of disease condition, the strength of the person, and the availability of drugs.</span></li>

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<li style="font-weight: bold;">An emphasis on agrya aushadhi in Ashtanga Hridaya<ref>Keerthana J, Hegde PL, Javagal V. An emphasis on agrya aushadhi w.s.r to astanga hridaya. Int J Health Sci Res. 2019; 9(6):323-326.</ref><br/><span style="font-weight: normal;">Importance of use of single aushadh (ekala dravya prayoga) is highlighted in [[Ayurveda|Ayurveda]]. In agrya prakarana (list of best medicines), most of the single [[Dravya|dravya]] are mentioned. Agrya dravya is the initial step of drug selection, and in a dilemma, one can incorporate its utility without doubt. The number of agrya mentioned in ashtang hridaya is less when compared to other classics. These dravya are sufficient enough to cure most of the [[Vyadhi|diseases]]. It also helps practitioners to select the drug, keeping in view of [[Vyadhi|disease]] condition, the strength of the person, and the availability of drugs.</span></li>

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<li style="font-weight: bold;">Review on route of drug administration in Ayurveda<ref>Review on Route of Drug Administration in Ayurveda. European Journal of Molecular & Clinical Medicine, 20/21; 7(11): 8181-8188.</ref><br/><span style="font-weight: normal;">The route of drug administration is selected for its better and quick absorption. Different routes of administration will have different sites of action. To treat and prevent ophthalmic diseases, medicines are given in eyes. It will have direct interaction of drug with the target site. Different procedures are being explained to administer the drug through the eyes (akshi marga), like seka (ocular therapy by streaming), ashchyotana (eye drops), pindi (fastening medicinal bolus to the eyes), bidalaka (application of medicated paste on the outer part of eyes) , tarpana (therapeutic retention of medicated liquids over the eyes), putapaka (installation of medicated juices in the eyes), anjana (collyrium). Likewise, different routes of administration are utilized for better efficacy. Per rectal administration, therapeutic enema (basti), and nasal therapy (nasya) are the most utilized routes for different diseases.</span></li>

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<li style="font-weight: bold;">Review on route of drug administration in [[Ayurveda|Ayurveda]]<ref>Review on Route of Drug Administration in Ayurveda. European Journal of Molecular & Clinical Medicine, 20/21; 7(11): 8181-8188.</ref><br/><span style="font-weight: normal;">The route of drug administration is selected for its better and quick absorption. Different routes of administration will have different sites of action. To treat and prevent ophthalmic [[Vyadhi|diseases]], medicines are given in eyes. It will have direct interaction of drug with the target site. Different procedures are being explained to administer the drug through the eyes (akshi marga), like seka (ocular therapy by streaming), ashchyotana (eye drops), pindi (fastening medicinal bolus to the eyes), bidalaka (application of medicated paste on the outer part of eyes) , tarpana (therapeutic retention of medicated liquids over the eyes), putapaka (installation of medicated juices in the eyes), [[Anjana|anjana (collyrium)]]. Likewise, different routes of administration are utilized for better efficacy. Per rectal administration, therapeutic [[Basti|enema (basti)]], and [[Nasya|nasal therapy (nasya)]] are the most utilized routes for different [[Vyadhi|diseases]].</span></li>

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<li style="font-weight: bold;">Logistics of time of administration of drugs in Ayurveda<ref>Logistics of Time of Administration of Drugs in Ayurveda. World Journal of Pharmaceutical Research, 2021; 10(3): 418-427.</ref><br/><span style="font-weight: normal;">Aushadha sevan kala (time of drug administration) is considered an essential tool in the ayurvedic treatment protocol. The potency of medicine increases when it is administered at the right time. The first, second, and third parts of age, day, night, and stages of digestion of food are dominated by kapha, pitta, and vata, respectively. Also various agni in body vary chronologically in day and life. Less dose of medicine is required if it is given at a proper time.</span></li>

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<li style="font-weight: bold;">Logistics of time of administration of drugs in [[Ayurveda|Ayurveda]]<ref>Logistics of Time of Administration of Drugs in Ayurveda. World Journal of Pharmaceutical Research, 2021; 10(3): 418-427.</ref><br/><span style="font-weight: normal;">Aushadha sevan kala (time of drug administration) is considered an essential tool in the ayurvedic treatment protocol. The potency of medicine increases when it is administered at the right time. The first, second, and third parts of age, day, night, and stages of digestion of food are dominated by [[Kapha dosha|kapha]], [[Pitta|pitta]], and [[Vata dosha|vata]], respectively. Also various [[Agni|agni]] in [[Sharira|body]] vary chronologically in day and life. Less dose of medicine is required if it is given at a proper time.</span></li>

</ol>

== Contemporary approach: ==

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<div style='text-align:justify;'>'''Pharmacovigilence in Ayurveda:'''<br/>Considering the global aclaimation of ayurveda aushadha, the need of pharmacovigilence in Ayurveda seems imperative. A common myth exists in the society that herbal medicines do not have any side effects. This leads to large scale consumption of Ayurveda aushadha without consultation of Ayurved practitioner and its ill effects are often observed. Adverse drug reactions are sometimes reported in ayurveda which may be due to administration of unwholesome drugs or drug overdose. Drug to drug interaction may occur, if aushadha combinations without the consultation of authorised ayurveda practitioner is consumed. Contamination, adulteration or poor quality drugs may compromise the safety of patients. Based on WHO guidelines, regarding the safety of herbal drugs, Department of AYUSH, Ministry of Health and Family Welfare, Govermment of India established National Pharmacovigilence Programme for Ayurveda, Siddha and Unani drugs in 2008-09 at Institute of Post Graduate Teaching and Research in Ayurveda, Gujarat Ayurved University, Jamnagar, India.</br>The Ministry of AYUSH has introduced new Central Sector scheme for promoting pharmaovigilence in Ayurveda, Siddha, Unani and Homeopathy drugs. Prime objective of the scheme is to develop the culture of documenting adverse effects and undertake safety monitoring in Ayurveda, Siddha and Unani drugs and surveillance of misleading advertisements appearing in the print and electronic media. All India Institute of Ayurveda, New Delhi has been designated as National Pharmacovigilance Centre.</div>

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<div style='text-align:justify;'>'''Pharmacovigilence in [[Ayurveda|Ayurveda]]:'''<br/>Considering the global aclaimation of [[Ayurveda|ayurveda]] aushadha, the need of pharmacovigilence in [[Ayurveda|Ayurveda]] seems imperative. A common myth exists in the society that herbal medicines do not have any side effects. This leads to large scale consumption of [[Ayurveda|Ayurveda]] aushadha without consultation of Ayurved practitioner and its ill effects are often observed. Adverse drug reactions are sometimes reported in [[Ayurveda|ayurveda]] which may be due to administration of unwholesome drugs or drug overdose. Drug to drug interaction may occur, if aushadha combinations without the consultation of authorised [[Ayurveda|ayurveda]] practitioner is consumed. Contamination, adulteration or poor quality drugs may compromise the safety of patients. Based on WHO guidelines, regarding the safety of herbal drugs, Department of AYUSH, Ministry of Health and Family Welfare, Govermment of India established National Pharmacovigilence Programme for [[Ayurveda|Ayurveda]], Siddha and Unani drugs in 2008-09 at Institute of Post Graduate Teaching and Research in Ayurveda, Gujarat Ayurved University, Jamnagar, India.</br>The Ministry of AYUSH has introduced new Central Sector scheme for promoting pharmaovigilence in Ayurveda, Siddha, Unani and Homeopathy drugs. Prime objective of the scheme is to develop the culture of documenting adverse effects and undertake safety monitoring in [[Ayurveda|Ayurveda]], Siddha and Unani drugs and surveillance of misleading advertisements appearing in the print and electronic media. All India Institute of Ayurveda, New Delhi has been designated as National Pharmacovigilance Centre.</div>

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