{"product_id":"philosophic-foundation-of-ayurveda-idk372","title":"Philosophic Foundation of Ayurveda","description":"\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Specification\u003c\/h2\u003e\u003ctable\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eItem Code:\u003c\/td\u003e \u003ctd\u003eIDK372\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eAuthor:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/it\/book-author\/prof%20b%20g%20gopinath\" class=\"underlined\" title=\"Prof. B.G. Gopinath\"\u003eProf. B.G. Gopinath\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePublisher:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/it\/book-publisher\/chaukhamba%20sanskrit%20pratishthan\" class=\"underlined\" title=\"Chaukhamba Sanskrit Pratishthan\"\u003eChaukhamba Sanskrit Pratishthan\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eEdition:\u003c\/td\u003e \u003ctd\u003e2008\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eISBN:\u003c\/td\u003e \u003ctd\u003e8170843767\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePages:\u003c\/td\u003e \u003ctd\u003e215\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eCover:\u003c\/td\u003e \u003ctd\u003eHardcover\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eOther Details\u003c\/td\u003e \u003ctd rel=\"product-dimensions\"\u003e8.8\" X 5.8\"\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eWeight\u003c\/td\u003e \u003ctd rel=\"product-weight\"\u003e450 gm\u003c\/td\u003e \u003c\/tr\u003e \u003c\/table\u003e\u003cbr\u003e\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Description\u003c\/h2\u003e\u003cdiv class=\"product-details-description\" style=\"max-height: 63rem; overflow-y: auto;\"\u003e\n\u003cp\u003e \u003cb\u003eFrom the Jacket\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e The book Philosophic Foundation of Ayurveda authored by Prof. B.G. Gopinath gives a panoramic view of Philosophy of Ayurveda. The author wishes to convey as to what concepts of which philosophy of Indian soil were already incorporated in health science literature even prior to the literature on philosophies prevalent in our contemporary period came into existence in the past. It was 'Atreya Darshana' which was very much relied on, to develop an elaborate and systematized knowledge system regarding pharmacodynamics of therapeutic drugs, characters or features of drugs-diet-organ-tissues-bioenergies-diseases-health-ill health etc; regarding classification of drugs, diseases, diet and therapy, evolution of successful management perspective of diseases, progressive development of Indian Psychology,. Psychopathology, Psychic therapies, many concepts of Divine therapy, Tridosh theory, Anatomy, Physiology, Preventive medicine, Etiopathology and such other sub-structural specialties were possible only because of Indian Philosophic foundational ideas. The author has put all his efforts to illustratively demonstrate the pivotal role the philosophic thoughts played in a systematic development of theories, concepts and practices related to a holistic health science. The author has rendered a new dimension to various topics of Padartha-vijnana by his thought provoking independent reflections wherever needed. The book serves as a beacon light for all those who are genuinely interested to know the theories and practices of Ayurveda in general and to PG Scholar, Research Scholars and teachers of Padartha Vijnana and Darshan in Ayurveda colleges in particular.\u003c\/p\u003e \u003cp\u003e \u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e \u003cb\u003eProf B.G. Gopinath,\u003c\/b\u003e born in 1941 remote village of Karnataka graduated in Ayurveda from Ayurveda College, Udupi, did his post graduation H.P.A. from prestigious I.A.S.R. Jamnagar the present G.A.U. in 1967.\u003c\/p\u003e \u003cp\u003e He has a long and successful academic career of over four decades. He served as Lecturer, Asst. Professor \u0026amp; Professor and HOD of Kayachikitsa both at U.G. \u0026amp; P.G. levels in Government of Ayurveda Colleges of Karnataka.\u003c\/p\u003e \u003cp\u003e He was honourable member of Central Council of Indian Medicines, New Delhi and was invited to visit Tame Valley University, London to inspect the facilities provided to start a Ayurveda College. He has to his credit of being the founder Principal of several prestigious Ayurveda Colleges like Alva's Ayurveda College, Karnataka Ayurveda College, Mata Amritam Anandamayee Ayurveda College, Kerala, Sri Sri Ravi Shankarji Ayurveda College and Medical Superintendent of SDMCA Hospital, Hasan. He has rendered several public orations at very prestigious institutions like Bharatiya Vidya Bhavan, Gokhale institute of Public affairs, Indian Institute of World Culture, Nehru Centre for Advanced Studies, Bombay, Manipal Academy of higher education and has delivered many keynote addresses at national and international conferences, seminars and workshops. He has won Sampoorna Swasthya award, Ayurveda Chudamani award and Best teacher award for 2007 by RGUHS, Karnataka.\u003c\/p\u003e \u003cp\u003e Presently, he is associated with Sri Sri Ravi Shankaraji's Ayuveda College, Bangalore as Dean of this faculty of Ayurveda.\u003c\/p\u003e \u003cp\u003e \u003cb\u003eForeword\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e The book \"Philosophic Foundation of Ayurveda\" produced by the well known author Prof. B.G. Gopinath is a comprehensive writeup on the basic approaches and principles of Ayurveda. The book attempt to highlight the philosophy of Ayurveda vis-à-vis orthodox Indian philosophy and the basic tenets of Sad Darsanas. The book attempts to discuss how Ayurveda adopts the ideas of \u003ci\u003eNyaya, Vaisesika, Sankhya, Yoga \u003ca href=\"\/it\/book\/Philosophy\/mimamsa\"\u003eMimamsa\u003c\/a\u003e \u0026amp; Vedanta,\u003c\/i\u003e and how it evolves a Bio-philosophy of its own by drawing threads from other philosophies. It is all a very interesting reading reflecting the sequence of events in the process of this intellectual development from philosophy to bio-philosophy, from metaphysics to higher physics, from physics to biology and from biology to medicine. This leads to the emergence of a new-philosophy which forms the basis of Ayurveda, the Science of Life.\u003c\/p\u003e \u003cp\u003e Ayurveda is the most ancient science of life and health, its antiquity going back to the \u003ca href=\"\/it\/article\/understanding-vedas\"\u003eVedas\u003c\/a\u003e. It deals with the entity of Ayu i.e. the life and aims to comprehend the Veda i.e. the knowledge of the unique Four-dimensional concept of life. The object of the study of Ayurveda are Two fold : (1) \u003ci\u003eSvasthasya svasthya-raksanam, (2) Aturasya vikara-prasamanam,\u003c\/i\u003e the priority being Svasthya i.e. Health not Vyadhi i.e. Disease. The fundamental basis of the bio-philosophy of Ayurveda swings around the Four-dimensional concept of Ayu –\"Sarirendriya sattvatma\" meaning that the Ayu is the composite entity comprising of Sarira (physical body), Indriya (senses), Sattva (psyche) and Atma (the soul). Obviously this concept is two steps advanced as compared to the Two-dimensional concept of life in modern science where life is at most psychosomatic if not merely somatic\/physical. In applications too, Ayu is Four-dimensional depicted as \u003ci\u003eSukhayu, Duhkhayu, Hitayu\u003c\/i\u003e and Ahitayu depicting broadly the 'Individual' (Sukha-Duhkha) and 'Social' (Hita-Ahita) dimensions.\u003c\/p\u003e \u003cp\u003e The focal point of concern and the cherished with of humanity is a healthy long life – 'Jivema saradah satam'. Ayurveda is not only a Science of Life; it is the science of long life i.e. Dirghayu. This is why the Caraka Samhita the foremost classic of Ayurveda beings with its very first chapter as \u003ci\u003e 'Dirghanjivittya-adhyaya'.\u003c\/i\u003e Ayurveda while deliberating of the purpose of life depicts the concepts of \u003ci\u003ePurusartha-catustaya – \u003ca href=\"\/it\/article\/dharma-for-modern-man\"\u003eDharma\u003c\/a\u003e, Artha, Kama, Moksa\u003c\/i\u003e emphasizing that Dirghayu is essential pre-requisite for achieving the Purusarthas. It is the Purusarthas which prove the purpose of life and lead the ultimate goal of Moksa.\u003c\/p\u003e \u003cp\u003e As the Ayu i.e. the life is Four-dimensional the Svasthya i.e. Health is also Four-dimensional and so also the Disease and Cure are Four-dimensional. As a matter of fact the English word Health' is literally not comparable with the \u003ca href=\"\/it\/book\/Hindu\/sanskrit\"\u003eSanskrit\u003c\/a\u003e word 'Svasthya'. Svastha (Sva + Stha) refers to a state of primary normalcy and the state of eternal well-being, not merely a state of mental-physical fitness. Literally the term 'Health' possibly refers to the connotation of Healded. It does not indicate the primary normalcy as depicted in Svasthya. The word Sva means 'self'. It also refers to the quintessence of the individual being i.e. the Atman or the Soul. Thus the one who is seated in his Sva is Svastha.\u003c\/p\u003e \u003cp\u003e The latest modern definition of Health is '\"Health is a state of physical, mental, social and spiritual well-being and not merely the absence of disease or infirmity\" (WHO). The modern definition has been developed by thinkers in the field of modern medicine in several stages during last several decades. It seems the most primitive definition of health was \"Physical well-being.\" The adjectives like mental, social and spiritual were added from time to time in order to complete the definition. The term social well-being was added in the year 1955 while the term spiritual well-being has been added only few years ago. This progress in the development of the definition of health reflects a clear convergence of the medical thought from oxidant to orients. The trend is to adopt the Ayurvedic definition of Svastha which is four-dimensional covering the four-dimensions of Ayu as mentioned above. This provides the testimony of the sound thinking in the development of medical bio-philosophy in Ancient Indian Traditions.\u003c\/p\u003e \u003cp\u003e The Ayurvedic classics categorised the diseases too in similar categories viz. \u003ci\u003eAdhibhautika, Adhidaivika, Adhyatmika\u003c\/i\u003e and so on. Similarly when a patient is examined for diagnostic purposes in Ayurveda a physician pursues a Two-fold approach: Rogi-pariksa and Roga-pariksa. Thus Ayurveda tries to de-link the disease from the patient. A patient is not just a bundle of diseases, he is much more than that. A patient is essentially a living human being specifically featured with his individual genetic background and psychosomatic makeup. The seven types of Deha-prakrtis and sixteen types of Manasa prakrtis as described in Ayurveda beautifully display the genetic traits possible formed by clustering of genes. On the other hand inspite of being diseased the patient also carries with him varying degree of \"remainder health\" of Svasthyamsa. And a wise physician is expected to asses the genetic makeup of his patient and the degree of healthy features\/functions which have remained within him inspite of disease. Because of this component of the clinical state a patient responds to the treatment given by the physician and the physician tries to help the patients by \"self healing\" through the above component of remainder health. Examination of the disease i.e. Roga comes in the second priority of clinical examination and the information obtained from the part of examination is useful only for instituting disease specific i.e. Vyadhipratyanika cikitsa. This is a great Clinical Philosophy evolved by Ayurveda which is not perceived in western clinical medicine.\u003c\/p\u003e \u003cp\u003e Ayurveda makes an unique holistic approach to cure. The first and foremost principle of cure is elimination of the cause of disease \u003ci\u003e \"Nidana-parivarjana\" –Sanksepatah kriya-yogo nidana-parivarjanam\" \u003c\/i\u003e (Susruta). If the cause of the disease is eradicated the disease state heals up spontaneously. Further therapeutic procedures are designed to reverse the disease process i.e. \u003ci\u003eSamprapti-vighatana.\u003c\/i\u003e and \u003ci\u003eSamprapti-vighatana\u003c\/i\u003e present interesting concepts which highlight the fundamental nature of a disease state. The concepts of \u003ci\u003ePrakrti-vighata\u003c\/i\u003e of a disease in the context of \u003ci\u003eKrimi roga and Prakrti-sthapana\u003c\/i\u003e approach to cure open newer vistas of understanding of patho-physiology and cure.\u003c\/p\u003e \u003cp\u003e The theory of \u003ca href=\"\/it\/article\/karma\"\u003eKarma\u003c\/a\u003e and Rebirth with continuum of birth-death cycle blended with the concept of Karma and Daiva are interesting features of Hindu thought adopted by Ayurveda in the realm of Cikitsa. Ayurveda propounds two fold Cikitsa viz. the path of moksa while Laukiki cikitsa refers to the path of cure of humanity from medical ailments. Thus Ayurveda encompasses the human welfare ranging from Health to Total Health and from Total Health i.e. Svasthya to Koksa. Ayurveda is applicable to the present life and the present world as well as the eternal life and the other world. This continuum is the sheet anchor of the Bio-philosophy of Ayurveda which surpasses all philosophies of the world.\u003c\/p\u003e \u003cp\u003e It is imperative to point out that Ayurveda is not merely a folklore belief system. It evolves through a systematic codified science of knowing through three \u003ci\u003ePramanas\u003c\/i\u003e viz Pratyaksa, \u003ci\u003eAnumana and Aptopadesa\u003c\/i\u003e and several complementary parameters like Upamana and Yukti. All this projects a very highly evolved Science and Philosophy of Ayurveda comparable to any advance system of knowledge in the world.\u003c\/p\u003e \u003cp\u003e The author of this book Prof. B.G. Gopinath is a well known scholar of Ayurveda. He has sound knowledge of the Science and Philosophy of Ayurveda besides his extensive professional experience. He presents in this book an unified philosophical basis of Ayurveda on comparative basis with an intellectual interface of Sad-Darsanas and Ayurveda. It is hoped that the book will prove to be an authentic write-up on the subject and will be useful reading for students, teachers and researchers of Ayurveda and allied disciplines.\u003c\/p\u003e \u003cp\u003e I congratulate the author for such an elegant addition to the contemporary Ayurvedic literature and hope that many more such book will come out of the pen of the versatile author.\u003c\/p\u003e \u003cp\u003e \u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e It is a matter of great pleasure to present the book entitled 'The Philosophic Foundations of Ayurveda' before the readers in pursuit of knowledge. At the outset the author is dutibound to pay respectful regards to Dr. B.V. Subbarayappa. M. Sc. Ph. D. the Honarary Director of Institute of World Culture, Bangalore and the editor 'Medicine and Life Science in India' Vol V part 2. PHISPC New Delhi at whose benevolent initation and encouragement this piece of work has been possible.\u003c\/p\u003e \u003cp\u003e Padartha Vijnana is one of the subjects for BAMS degree and M.D. Ay (Basic principles). It is mandatory for all these graduates of Ayurveda to study the Philosophic thoughts expressed in various philosophies.\u003c\/p\u003e \u003cp\u003e Inclusion of philosophies in the curriculum itself is sufficient enough to demonstrate the importance attached to those thoughts of philosophic nature which in fact formed the foundational ideas, based on which many fundamental principles like Tridosa theory, Pancabhuta theory, Rasa-guna-vipaka theory, Samanya-visesa theory, Loka-purusa samyavada, Karya-karana theory and so on were developed. Sub-specialities like Holistic health concept, Anatomy, Physiology, Pharmacology, Etiopathology etc. could be systematically developed and to the extent required for a health science of high standard and presented down to the preset generation. It seems that there was a philosophic tradition even prior to the Buddha's period and was known to be 'Atreya Darsana'. The founder of this tradition is believed to be the sage Atreya, the venerable preceptor of sage Agnivesa in whose name presently available Caraka Samhita originally existed. This Atreya Darsana now extinct, probably consisted all the important philosophic thoughts presently available in Sad Darsanas which were independently developed much later. It is likely that the same Streya tradition might have continued to the extent required to a health science, in the ancient Ayurveda literature like caraka Samhita.\u003c\/p\u003e \u003cp\u003e The focus in the present work is to show how those foundational ideas drawn from various philosophies are applied, in what context and to what extent are they applied. Emphasis is laid on to show how systematically codified Ayurveda came into existence as a consequence. Ancient Ayurveda literature is impregnated with all necessary philosophic thoughts as are applicable to any thing concerned to health science. Philosophies to Ayurveda are like basic sciences to any modern applied science like medicine, engineering etc.\u003c\/p\u003e \u003cp\u003e The author sincerely feels that these applied aspects of philosophies are not reflected as much as desired in the modern Ayurveda literature presently available on the subject. A sincere and humble effort is made to put forth the reflections on applied aspects of foundational ideas drawn from pure philosophies, which is genuinely a need of the hour. It is sincerely hoped that the students, academicians, research scholars in particular and interested readers stand benefited, by going through this work. Any positive remarks, constructive criticisms, suggestions to improve further are most welcome. The author wishes to be excused for any unintentional omissions or commissions in this book.\u003c\/p\u003e \u003cp\u003e This volume consists of 8 chapters beginning with introduction where the main theme of the book is discussed. Chapter-2 deals with major topics of Nyaya philosophy as are very much relevant to the topics available in Ayurveda. Chapter-3 deals with such of the topics commonly discussed both in Ayurveda and Vaisesika philosophy. Chapter-4 similarly deals with Sankhya philosophy as comparable to Ayurveda literature. Yoga philosophy in tally with similar thoughts of Ayurveda are elaborately discussed in Chapter-5. The practical application of many of the socio-cultural religious practices found in Ayurveda literature has been discussed comparing with Mimamsa philosophy in Chapter-6. It is emphasized in this chapter that these practices in health science were advised to keep in tune with the contemporarily prevalent socio-cultural practices in order to maintain harmony and to create a positive vibration in the atmosphere. The Chapter-7 elaborately deals with the Vedanta philosophy of Ayurveda. The necessity of Vedanta philosophic view in health science is emphasized here in a broader perspective of health. The last chapter is solely devoted to highlight the glimpses of Pancamahabhuta theory as envisaged by the ancient visionaries of Ayurveda.\u003c\/p\u003e \u003cp\u003e The author is highly indebted to Prof. R. H. Singh the honorable vice-chancellor of Rajasthan Ayurveda University, Jodhpur, for his valuable foreword. The author also wishes to place on records his sincere thanks to all those authors of modern Ayurveda literature, especially Dr. Jyotirmitra Acharya the author of \"Caraka evam Susruta ke Darsanika Visaya ka Adhyayan\" Which proved to be very useful in obtaining the source material four the present work. The author is grateful to all those beloved students, members of the teaching faculty, professional fraternity and other scholars with whom dialogues and interactions were useful in writing this book, and also to all those who helped to make this manuscript ready for printing. Mr. J.D. Gupta, senior member of the family of publishing house Chaukhamba Sanskrita Pratishthan, New Delhi, specially deserves hearty appreciations for his vourteous and friendly valuable suggestions to give it a presentable shape, to make it more attractive and understandable to the esteemed readers. His son Shri Praveen Gupta needs to be thanked for his initial venture to take up this work for printing and publishing.\u003c\/p\u003e \u003cp\u003e Lastly the author is very much pleased to dedicate this book with great sense of humility to Sri Sri Ravishankar Guruji, the great spiritual master of the world today.\u003c\/p\u003e \u003cp\u003e It would be highly gratifying, if the readers are satisfied with the contents and approach of this book. The error is human and to excuse is devine.\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003eContents\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003ctable width=\"100%\"\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd width=\"95%\"\u003e \u003ccenter\u003e \u003ci\u003eChapter 1\u003c\/i\u003e\u003cbr\u003e \u003cb\u003eFoundational Ideas of Ayurveda\u003c\/b\u003e\n\u003c\/center\u003e \u003c\/td\u003e \u003ctd width=\"5%\"\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e General Introduction\u003c\/td\u003e \u003ctd\u003e 1\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e A Brief note on Caraka Samhita\u003c\/td\u003e \u003ctd\u003e 2\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e A Brief note on Susruta Samhita\u003c\/td\u003e \u003ctd\u003e 6\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Necessity of Philosophical Ideas in Health Science\u003c\/td\u003e \u003ctd\u003e 8\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Profeciency in Art \u0026amp; Science of Health\u003c\/td\u003e \u003ctd\u003e 9\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Top Priority to Consumate Knowledge in Ayurveda\u003c\/td\u003e \u003ctd\u003e 10\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e How Ayurveda Became Gradually Systemised \u0026amp; Codified\u003c\/td\u003e \u003ctd\u003e 13\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003ccenter\u003e \u003ci\u003eChapter 2\u003c\/i\u003e\u003cbr\u003e \u003cb\u003eAyurveda \u0026amp; Nyaya Philosophy\u003c\/b\u003e\n\u003c\/center\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Introduction\u003c\/td\u003e \u003ctd\u003e 15\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e It's Application in Rogavijnana\u003c\/td\u003e \u003ctd\u003e 15\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e It's Application in Svasthavrtta\u003c\/td\u003e \u003ctd\u003e 15\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Its Application in Cikitsa\u003c\/td\u003e \u003ctd\u003e 15\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e It's Application in Dravyaguna\u003c\/td\u003e \u003ctd\u003e 15\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Pramana of Nyaya Philosophy as Found in Ayurveda\u003c\/td\u003e \u003ctd\u003e 16\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Fourfold Examination (Pariksa) in Ayurveda\u003c\/td\u003e \u003ctd\u003e 16\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eAptopadesa\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Scope of Aptopadesa in Understanding\u003c\/td\u003e \u003ctd\u003e 17\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Who is Apta?\u003c\/td\u003e \u003ctd\u003e 18\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Importance of Aptopadesa\u003c\/td\u003e \u003ctd\u003e 18\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003ePratyaksa\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Definition of Pratyaksa\u003c\/td\u003e \u003ctd\u003e 18\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Factors Conditioning the Pratyaksa\u003c\/td\u003e \u003ctd\u003e 19\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Pratyaksa Pariksa: A critical View\u003c\/td\u003e \u003ctd\u003e 19\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Applied Aspects of Direct Perceptions\u003c\/td\u003e \u003ctd\u003e 19\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 1. Darsanendriya pariksa\u003c\/td\u003e \u003ctd\u003e 21\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 2. Sparsanendriya pariksa\u003c\/td\u003e \u003ctd\u003e 24\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 3. Sravanendriya pariksa\u003c\/td\u003e \u003ctd\u003e 24\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 4. Rasanendriya pariksa\u003c\/td\u003e \u003ctd\u003e 25\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 5. Ghranendriya pariksa\u003c\/td\u003e \u003ctd\u003e 27\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eAnumana Pariksa\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e It's Application in Ayurveda\u003c\/td\u003e \u003ctd\u003e 27\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Law of Karma: Concept of Rebirth\u003c\/td\u003e \u003ctd\u003e 28\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Power of Jatharagni\u003c\/td\u003e \u003ctd\u003e 29\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Role of Anumana in Clinical Medicine\u003c\/td\u003e \u003ctd\u003e 29\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eYukti Pariksa\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (A Unique Pariksa [pramana] in Ayurveda)\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Yukti is Different from Anumana\u003c\/td\u003e \u003ctd\u003e 31\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Definition of Yukti\u003c\/td\u003e \u003ctd\u003e 31\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Necessity of Yukti as a special Pariksa\u003c\/td\u003e \u003ctd\u003e 32\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Meaning of Trivarga in the Definition of Yukti\u003c\/td\u003e \u003ctd\u003e 33\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eVadamargapadas\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Necessity of Vada \u0026amp; Vadamargapadas\u003c\/td\u003e \u003ctd\u003e 33\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Three Steps to Obtain Deep Knowledge\u003c\/td\u003e \u003ctd\u003e 34\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Importance of Debate, Discussion etc.\u003c\/td\u003e \u003ctd\u003e 34\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Principles of Tadvidya-sambhasa\u003c\/td\u003e \u003ctd\u003e 34\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Classification of Professional Discussion\u003c\/td\u003e \u003ctd\u003e 35\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Hostile Discussion\u003c\/td\u003e \u003ctd\u003e 35\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Qualities of Participants in Discussion\u003c\/td\u003e \u003ctd\u003e 35\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Types of Assembly\u003c\/td\u003e \u003ctd\u003e 36\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 44 Logical Terms (Vadamargapadas) Required in Discussion\u003c\/td\u003e \u003ctd\u003e 36\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Type of Debate\u003c\/td\u003e \u003ctd\u003e 38\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Enumeration of Vadamargapadas Foundation\u003c\/td\u003e \u003ctd\u003e 47\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Conclusion\u003c\/td\u003e \u003ctd\u003e 49\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eTantrayukti\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (Principles of Documentation)\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Meaning of Tantrayukti\u003c\/td\u003e \u003ctd\u003e 51\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Tantrayukti \u0026amp; Vadamargapadas\u003c\/td\u003e \u003ctd\u003e 51\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Enumeration of Tantrayukti\u003c\/td\u003e \u003ctd\u003e 52\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Tantradosas\u003c\/td\u003e \u003ctd\u003e 53\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Characters of Good Text\u003c\/td\u003e \u003ctd\u003e 53\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Epilogue\u003c\/td\u003e \u003ctd\u003e 54\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003ccenter\u003e \u003ci\u003eChapter 3\u003c\/i\u003e\u003cbr\u003e \u003cb\u003eAyurveda \u0026amp; Vaisesika Philosophy\u003c\/b\u003e\n\u003c\/center\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Introduction\u003c\/td\u003e \u003ctd\u003e 55\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Trisutra Ayurveda\u003c\/td\u003e \u003ctd\u003e 55\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Padarthas of Vaisesika Darsana\u003c\/td\u003e \u003ctd\u003e 55\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Kayra-Karana Siddhanta\u003c\/td\u003e \u003ctd\u003e 56\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Karanas (Padarthas) of Vaisesika Darsana\u003c\/td\u003e \u003ctd\u003e 57\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eSamanya-Nirupana\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e 57\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (Generic concomitance)\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eVisesa-Nirupana\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e 58\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (Opposite of Samanya)\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eGuna-Nirupana\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e 60\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (Properties, Qualities, Character)\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Classifition of Gunas\u003c\/td\u003e \u003ctd\u003e 60\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (A) Sabdadi (Darthadi) Guna\u003c\/td\u003e \u003ctd\u003e 61\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Formation of Mahabhuta from Tanmatra\u003c\/td\u003e \u003ctd\u003e 63\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Tanmatra : In the Formation of Mahabhutas\u003c\/td\u003e \u003ctd\u003e 63\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Sabda guna\u003c\/td\u003e \u003ctd\u003e 64\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Sparsa guna\u003c\/td\u003e \u003ctd\u003e 64\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Rupa guna\u003c\/td\u003e \u003ctd\u003e 65\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Rasa guna\u003c\/td\u003e \u003ctd\u003e 65\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Gandha guna\u003c\/td\u003e \u003ctd\u003e 69\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (B) Gurvadi gunas\u003c\/td\u003e \u003ctd\u003e 70\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Gurvadi gunas \u0026amp; Their Applied Aspects\u003c\/td\u003e \u003ctd\u003e 70\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Additional Gunas as per Susruta\u003c\/td\u003e \u003ctd\u003e 74\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Gunas: A Comperative Reflection\u003c\/td\u003e \u003ctd\u003e 74\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Gunas in Ayurveda \u0026amp; Vaisesika Philosophy\u003c\/td\u003e \u003ctd\u003e 75\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (C) Buddhyadi gunas\u003c\/td\u003e \u003ctd\u003e 77\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (D) Paradi gunas\u003c\/td\u003e \u003ctd\u003e 77\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eDravya-Nirupana\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e 81\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (Material)\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Definition of Karya dravya\u003c\/td\u003e \u003ctd\u003e 81\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Classification of Karya dravya\u003c\/td\u003e \u003ctd\u003e 82\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Classification of Drugs\u003c\/td\u003e \u003ctd\u003e 82\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Classification of Karana dravyas\u003c\/td\u003e \u003ctd\u003e 85\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003ePanca Tanmatra\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e 85\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Khadini stand for Tanmatra – An Alternate View\u003c\/td\u003e \u003ctd\u003e 85\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eAtma-Nirupana\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e 87\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (i) Ekadhatvatmaka Purusa: Parama Atma\u003c\/td\u003e \u003ctd\u003e 87\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (ii) Ativahika Sarirayukta Atma\u003c\/td\u003e \u003ctd\u003e 88\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Sprk Sarirayukta Atma\u003c\/td\u003e \u003ctd\u003e 88\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Transmigration Process\u003c\/td\u003e \u003ctd\u003e 89\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Synonyms of Bhutatma\u003c\/td\u003e \u003ctd\u003e 90\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (iii) Sthulasariragata Atma \u0026amp; Karmapurusa\u003c\/td\u003e \u003ctd\u003e 90\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Purusa in Bhagavadgita\u003c\/td\u003e \u003ctd\u003e 90\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Difference between Karmapurusa \u0026amp; the other Two\u003c\/td\u003e \u003ctd\u003e 93\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Birth-rebirth Cycle vis-à-vis Karma Theory\u003c\/td\u003e \u003ctd\u003e 95\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Salvation in Ayurveda\u003c\/td\u003e \u003ctd\u003e 95\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Sthula Sarira\u003c\/td\u003e \u003ctd\u003e 96\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Role of Mind in Process of Birth-rebirth cycle\u003c\/td\u003e \u003ctd\u003e 96\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eMano-Nirupana\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Mind as a Karana (Instrument)\u003c\/td\u003e \u003ctd\u003e 97\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Bhautika Composition of Mind\u003c\/td\u003e \u003ctd\u003e 97\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Synonyms of Mind\u003c\/td\u003e \u003ctd\u003e 97\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Importance of Mind \u0026amp; its Objects\u003c\/td\u003e \u003ctd\u003e 97\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Attributes of Mind\u003c\/td\u003e \u003ctd\u003e 98\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Functions of Mind\u003c\/td\u003e \u003ctd\u003e 98\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Mind is a Seat of Diseases\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Manasa Dosa \u0026amp; Diseases\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Inter-relation of Physique \u0026amp; Psyche\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Examination of Sattva of Patient\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Mental Constitution as described in Ayurveda\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Necessity of Study of Mind in Ayurveda\u003c\/td\u003e \u003ctd\u003e 101\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Sattvasara Purusa – A Person with Strong Mind\u003c\/td\u003e \u003ctd\u003e 101\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Assessment of Mental Power\u003c\/td\u003e \u003ctd\u003e 102\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Pravara-sattva\u003c\/td\u003e \u003ctd\u003e 102\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Madhyama-sattva\u003c\/td\u003e \u003ctd\u003e 102\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Avara-sattva\u003c\/td\u003e \u003ctd\u003e 102\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Jatismara – Recollection of Past Life\u003c\/td\u003e \u003ctd\u003e 103\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Age \u0026amp; Mental Development\u003c\/td\u003e \u003ctd\u003e 103\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Physical Diseases \u0026amp; Psychic Cause\u003c\/td\u003e \u003ctd\u003e 104\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Psychic Factors : Cause of Health \u0026amp; Ill-health\u003c\/td\u003e \u003ctd\u003e 104\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Psychic Features in Somatic Diseases\u003c\/td\u003e \u003ctd\u003e 105\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Psychic Disorders\u003c\/td\u003e \u003ctd\u003e 105\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Role of Mind in Health \u0026amp; Ill-health\u003c\/td\u003e \u003ctd\u003e 106\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Prajnaparadha – Basically a Psychic Cause\u003c\/td\u003e \u003ctd\u003e 106\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Role of Nidra (sleep) in Health \u0026amp; Ill-health\u003c\/td\u003e \u003ctd\u003e 107\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Dreams in Health \u0026amp; Ill-health\u003c\/td\u003e \u003ctd\u003e 107\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Determinants of Psychic Temperament\u003c\/td\u003e \u003ctd\u003e 107\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Mental Disorder \u0026amp; Their Treatment\u003c\/td\u003e \u003ctd\u003e 108\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Management of Diseases : Phychic Therapy\u003c\/td\u003e \u003ctd\u003e 108\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eKala-Nirupana\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e It's Application in Ayurveda\u003c\/td\u003e \u003ctd\u003e 110\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Some Example of Kala (Time)\u003c\/td\u003e \u003ctd\u003e 111\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Division of Time \u0026amp; Applied Aspects\u003c\/td\u003e \u003ctd\u003e 118\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Unit of Time in Susruta Samhita:\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Aksinimesa\u003c\/td\u003e \u003ctd\u003e 119\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Kastha\u003c\/td\u003e \u003ctd\u003e 119\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Kala\u003c\/td\u003e \u003ctd\u003e 119\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Muhurta\u003c\/td\u003e \u003ctd\u003e 119\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Ahoratra (A day)\u003c\/td\u003e \u003ctd\u003e 120\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Paksa (A fortnight)\u003c\/td\u003e \u003ctd\u003e 121\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Masa (A month)\u003c\/td\u003e \u003ctd\u003e 122\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Rtu (2 months)\u003c\/td\u003e \u003ctd\u003e 123\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Ayana (6 months)\u003c\/td\u003e \u003ctd\u003e 125\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Samvatsara (A year)\u003c\/td\u003e \u003ctd\u003e 126\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Yuga\u003c\/td\u003e \u003ctd\u003e 127\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Other Time Factor\u003c\/td\u003e \u003ctd\u003e 129\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Pathogenic Stages of Treatments\u003c\/td\u003e \u003ctd\u003e 130\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eDik-Nirupana\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Applied Aspects in Ayurveda: A Critical Analysis\u003c\/td\u003e \u003ctd\u003e 130\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Epilogue on Karana Dravyas\u003c\/td\u003e \u003ctd\u003e 133\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eKarma-Nirupana\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e (Action)\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Applied Aspects : A Critical View\u003c\/td\u003e \u003ctd\u003e 133\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Reflection on the Definition of Karma\u003c\/td\u003e \u003ctd\u003e 134\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Classification of Karma\u003c\/td\u003e \u003ctd\u003e 135\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Prayatnadi Karma\u003c\/td\u003e \u003ctd\u003e 135\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Trividha karma\u003c\/td\u003e \u003ctd\u003e 135\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Pancakarma\u003c\/td\u003e \u003ctd\u003e 135\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Dravya karma\u003c\/td\u003e \u003ctd\u003e 135\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Sastra karma\u003c\/td\u003e \u003ctd\u003e 136\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Prajnaparadhaja karma\u003c\/td\u003e \u003ctd\u003e 136\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e -Papa karma\u003c\/td\u003e \u003ctd\u003e 137\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Past Deeds (Law of karma in Ayurveda)\u003c\/td\u003e \u003ctd\u003e 137\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003cu\u003eSamavaya-Nirupana\u003c\/u\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e A Critical Analysis\u003c\/td\u003e \u003ctd\u003e 137\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Epilogue\u003c\/td\u003e \u003ctd\u003e 139\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003ccenter\u003e \u003ci\u003eChapter 4\u003c\/i\u003e\u003cbr\u003e \u003cb\u003eAyurveda \u0026amp; Sankhya Philosophy\u003c\/b\u003e\n\u003c\/center\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Introduction\u003c\/td\u003e \u003ctd\u003e 140\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Meaning of Sankhya\u003c\/td\u003e \u003ctd\u003e 141\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Historical Perspective of Sankhya\u003c\/td\u003e \u003ctd\u003e 141\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e A Notable Difference in Terminology, Reflection thereon\u003c\/td\u003e \u003ctd\u003e 142\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Ayurveda – Unisoul Theory\u003c\/td\u003e \u003ctd\u003e 143\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Unisoul Theory – Supreme Consciousness\u003c\/td\u003e \u003ctd\u003e 143\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Three types of Purusa\u003c\/td\u003e \u003ctd\u003e 145\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Process of Evolution\u003c\/td\u003e \u003ctd\u003e 146\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Logic Behind the Existence of Conscious Element\u003c\/td\u003e \u003ctd\u003e 146\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Conscious is Actionless\u003c\/td\u003e \u003ctd\u003e 147\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Mind is Consciousless\u003c\/td\u003e \u003ctd\u003e 148\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Consciousness Associated with Mind\u003c\/td\u003e \u003ctd\u003e 148\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Chemistry of Garbhatma (Animated soul)\u003c\/td\u003e \u003ctd\u003e 150\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Sad-dhatu Purusa – A Critical View\u003c\/td\u003e \u003ctd\u003e 150\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Synonyms of Conscious Element\u003c\/td\u003e \u003ctd\u003e 150\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Micro-macro Cosmic Unity – A Unique Concept of Health Science\u003c\/td\u003e \u003ctd\u003e 151\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Satkaryavada in Ayurveda – Analytical Study\u003c\/td\u003e \u003ctd\u003e 152\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Parinamavada – Meaning \u0026amp; It's Application\u003c\/td\u003e \u003ctd\u003e 154\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Trividha Duhkha – An Ayurvedic View\u003c\/td\u003e \u003ctd\u003e 154\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Sankhya Philosophy in Susruta Samhita\u003c\/td\u003e \u003ctd\u003e 156\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e A Comparative Study of Caraka \u0026amp; Susruta in Relation to Sankhya Philosopy\u003c\/td\u003e \u003ctd\u003e 157\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Epilogue\u003c\/td\u003e \u003ctd\u003e 158\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003ccenter\u003e \u003ci\u003eChapter 5\u003c\/i\u003e\u003cbr\u003e \u003cb\u003eAyurveda \u0026amp; Yoga Philosophy\u003c\/b\u003e\n\u003c\/center\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Introduction\u003c\/td\u003e \u003ctd\u003e 160\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Meaning of Yoga\u003c\/td\u003e \u003ctd\u003e 160\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Yoga in Ayurveda – A Reflection\u003c\/td\u003e \u003ctd\u003e 161\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Trsna\u003c\/td\u003e \u003ctd\u003e 161\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Measure to attain Citta-suddhi – Ayurvedic View\u003c\/td\u003e \u003ctd\u003e 162\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Cittavrtti – It's Applied Aspect in Ayurveda\u003c\/td\u003e \u003ctd\u003e 163\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Isvara – 26th Tattva\u003c\/td\u003e \u003ctd\u003e 164\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Disease \u0026amp; Mind\u003c\/td\u003e \u003ctd\u003e 164\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Epilogue\u003c\/td\u003e \u003ctd\u003e 164\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003ccenter\u003e \u003ci\u003eChapter 6\u003c\/i\u003e\u003cbr\u003e \u003cb\u003eAyurveda \u0026amp; Mimamsa Philosophy\u003c\/b\u003e\n\u003c\/center\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Introduction\u003c\/td\u003e \u003ctd\u003e 166\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Meaning of Mimamsa\u003c\/td\u003e \u003ctd\u003e 166\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Two sections of Vedic Knowledge\u003c\/td\u003e \u003ctd\u003e 167\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Samaya – Science of Terminology\u003c\/td\u003e \u003ctd\u003e 167\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Applied Aspect of Yajnika Samaya\u003c\/td\u003e \u003ctd\u003e 169\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Applied Mimamsa in Ayurveda\u003c\/td\u003e \u003ctd\u003e 169\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Yaga and Pumsavana Samskara\u003c\/td\u003e \u003ctd\u003e 170\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Epilogue\u003c\/td\u003e \u003ctd\u003e 171\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003ccenter\u003e \u003ci\u003eChapter 7\u003c\/i\u003e\u003cbr\u003e \u003cb\u003eAyurveda \u0026amp; Vedanta Philosophy\u003c\/b\u003e\n\u003c\/center\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Introduction\u003c\/td\u003e \u003ctd\u003e 179\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Pancamahabhuta\u003c\/td\u003e \u003ctd\u003e 179\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Foetal Development \u0026amp; Pancamahabhuta\u003c\/td\u003e \u003ctd\u003e 179\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Skin Colour \u0026amp; Mahabhutas\u003c\/td\u003e \u003ctd\u003e 180\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Bodily Elements \u0026amp; Pancamahabhuta\u003c\/td\u003e \u003ctd\u003e 180\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Bhautika Classification of Bodily Elements\u003c\/td\u003e \u003ctd\u003e 181\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Influence on Bioenergies\u003c\/td\u003e \u003ctd\u003e 182\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Influence on Digestion \u0026amp; Metabolism\u003c\/td\u003e \u003ctd\u003e 182\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Mechanism of Formation of Dravya\u003c\/td\u003e \u003ctd\u003e 183\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Six Tastes \u0026amp; Pancamahabhuta\u003c\/td\u003e \u003ctd\u003e 183\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Marmas (Vital points) \u0026amp; Pancamahabhuta\u003c\/td\u003e \u003ctd\u003e 184\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Epilogue\u003c\/td\u003e \u003ctd\u003e 186\u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cfont size=\"6\" color=\"red\"\u003eSample Pages\u003c\/font\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idk372b.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idk372c.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idk372d.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idk372e.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idk372f.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idk372g.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idk372h.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idk372i.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idk372j.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idk372k.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idk372l.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idk372m.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e\n\u003c\/div\u003e","brand":"Occultnthings","offers":[{"title":"Default Title","offer_id":44620115640621,"sku":"IDK372","price":30.0,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/2094\/2117\/products\/philosophic_foundation_of_ayurveda_idk372.jpg?v=1677768678","url":"https:\/\/occultnthings.com\/it\/products\/philosophic-foundation-of-ayurveda-idk372","provider":"Occult-N-Things","version":"1.0","type":"link"}