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Glossary definitions and references:

Scientific and Ayurvedic Glossary list for 鈥淧hantom Limb Syndrome: An Ayurvedic Perspective鈥�. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of Ayurveda and other topics.

1) Smriti (Smrti):
Smriti refers to the memory or remembrance of something that was seen, heard, or experienced. In the context of phantom limb syndrome, Smriti pertains to the memory of the paralysed limb that causes phantom pain. Thus, Smriti plays a crucial role in the perception of phantom sensations.

2) Pain:
Pain in phantom limb syndrome is a result of a learned paralysis, where the brain retains the memory of pain from a previously existing limb. Despite the limb being amputated, the memory of the pain persists, causing the patient to experience phantom pain.

3) Sparshanendriya (Sparsanendriya, Sparshana-indriya):
Sparshanendriya is the sensory organ responsible for touch. In phantom limb syndrome, the Sparshanendriya Adhistaana (the physical body part) is lost, but the Sparshanendriya Buddhi (sensory perception) remains intact, leading to the sensation of a non-existent limb.

4) Perception:
Perception in the context of phantom limb syndrome involves the brain's interpretation of sensory inputs. Although a limb is amputated, sensory perceptions due to remapping in the brain lead to sensations in the non-existent limb, contributing to the sensation of a phantom limb.

5) Grahana:
Grahana means perception or grasping of sensory inputs. For instance, Roopa-Grahana refers to the perception of shapes, playing a role in how patients might perceive sensations in their phantom limbs due to mirrored visual feedback.

6) Buddhi:
Buddhi refers to intellect or sensory perception. In phantom limb syndrome, Sparshanendriya Buddhi remains intact, which means the perception of touch remains even though the physical structure for such perception has been lost.

7) Knowledge:
Knowledge in Ayurvedic terms often includes Jnaana, which implies wisdom or understanding. The understanding of Smriti and its causes helps in treating phantom limb syndrome through therapies based on sensory feedback and illusions.

8) Indriya (Imdriya):
Indriya in Ayurveda refers to the sensory organs. Phantom limb syndrome illustrates issues related to Indriya when the physical part (Indriya Adhistaana) is lost but its perception (Indriya Buddhi) continues to function.

9) Disease:
Disease in the context of phantom limb syndrome involves both physical (Shaareerika) and mental (Maanasika) dimensions, manifesting as pain in a non-existent limb due to retained memory (Smriti) and sensory perception (Indriya Buddhi).

10) Nimitta:
Nimitta means cause. In the case of phantom limb syndrome, Nimitta-Grahana refers to the perception of a cause that triggers the memory (Smriti) of the effect, such as attempted movement causing recalled pain.

11) Tvak:
Tvak refers to the skin, which is the Sparshanendriya Adhistana. After amputation, the loss of Tvak contributes to the mismatch between sensory perception (Sparshanendriya Buddhi) and physical sensation, leading to phantom limb syndrome.

12) Samhita:
Samhita refers to Ayurvedic texts or compendiums. The Charaka Samhita, for example, provides insights into the mind-body connection (Manasa and Shaareerika) and discusses concepts relevant to understanding phantom limb syndrome.

13) Manas (Mano, Manash):
Manas refers to the mind or mental faculties in Ayurveda. Phantom limb syndrome showcases how mental perceptions and memories (Smriti) can cause physical pain sensations in non-existent limbs.

14) Katti:
Katti is one of the authors (B.H. Katti) contributing to the study on phantom limb syndrome. Katti's involvement underscores the Ayurvedic perspective and its foundational principles in understanding such conditions.

15) Mana:
Mana pertains to the mind and its role in perception and memory (Smriti). Phantom limb syndrome involves the mind's retention of painful memories of a lost limb, highlighting Manas's role in sensory perception.

16) Anubandha (Anubamdha):
Anubandha, or attachment, explains how associations form in the mind. Conditioning one perception with another leads to a memory that persists, such as pain during movement of a phantom limb due to learned associations.

17) Bhavana (Bha-vana):
Bhaavana in Ayurveda refers to imagination or thought process. It is a Samskara that contributes to the formation of Smriti (memory), which is significant in understanding the learned paralysis seen in phantom limb syndrome.

18) Vyadhin (Vyadhi):
Vyaadhi refers to disease. In phantom limb syndrome, the Vyaadhi encompasses both physical and mental elements, where the mind's retained memory of pain manifests as physical sensation in a non-existent limb.

19) Shruti (Sruti):
Shruti means hearing. In Smriti Kaarana, Punah-Shruti involves recalling memories upon hearing a part of something previously known, pertinent in reinforcing memories associated with learned paralysis in phantom limb syndrome.

20) Satva (Shatva):
Satva denotes the mental quality or virtue. Satva-Anubandha involves conditioning perceptions to create memory associations, which is relevant in learning and recalling painful sensations leading to phantom limbs.

21) Mango:
Mango here is used as an example in Nimitta-Grahana. Seeing the flower of a mango tree helps recall the memory of mango fruits, illustrating how perceived causes help generate related memories.

22) Rupa:
Roopa refers to form or shape. In Roopa-Grahana, perceiving the form of an object can lead to recalling another related object. This is used in mirror box therapy for phantom limb syndrome by showing the form of the intact limb.

23) Yoga:
Yoga in this context means union, specifically Jnaana-Yoga, or union with knowledge. Achieving a higher understanding can help recall extensive memories, which might be useful in conceptualizing or treating conditions like phantom limb syndrome.

24) Indriyabuddhi (Indriya-buddhi):
Indriya-buddhi refers to sensory perception. In phantom limb syndrome, the intact Indriya-buddhi continues to interpret sensations from a limb even after its physical amputation, creating sensations in the phantom limb.

25) Pratyaksha (Pratyaksa):
Pratyaksha means direct perception. Phantom limb syndrome highlights the role of Indriya Adhistaana (sensory organs), Indriya Buddhi (sensory perception), and Smriti (memory) in direct sensory experiences like pain in a non-existent limb.

26) Salivation:
Salivation is an example of conditioned reflex due to Satva-Anubandha. Seeing food and recalling its taste can induce salivation, just as other memories can induce sensations in phantom limbs.

27) Karnataka:
Karnataka is the location of Shri Vijay Mahantesh Ayurvedic Medical College, where the authors conducted their research on phantom limb syndrome, contributing to Ayurvedic insights.

28) Siddhanta (Siddha-anta, Siddhamta):
Siddhanta means established teachings or principles. The Siddhantas of Ayurveda, such as those discussed in the Charaka Samhita, provide foundational knowledge that helps in understanding and treating conditions like phantom limb syndrome.

29) Ayurveda (Ayus-veda):
Ayurveda is the ancient Indian system of medicine. This study on phantom limb syndrome adopts an Ayurvedic perspective to explain and treat the condition, highlighting its relevance in ancient and modern contexts.

30) Anubhava:
Anubhava means experience. The mismatch of sensory experience (Anubhava) in phantom limb syndrome, such as seeing an intact limb in the mirror and sensing its movement, plays a crucial role in therapeutic interventions.

31) Samskara:
Samskara is an impression or mental conditioning. In the context of phantom limb syndrome, painful experiences leave Samskaras, which form Smriti and lead to learned paralysis, complicating post-amputation recovery.

32) Drishta (Drsta):
Drishta means seen or observed. Before amputation, the patient had seen and experienced the pain in the limb, forming a Drishta which contributes to the learned paralysis and phantom limb sensations after the limb is gone.

33) Prapti:
Prapti means attainment. Phantom limb syndrome involves a mismatch between the expected sensory inputs (Prapti) and their actual absence (Apraapti), contributing to the vivid sensation of a non-existent limb.

34) Karana:
Karana means cause or tool. Smriti Karana are tools that trigger memory. In phantom limb syndrome, certain Smriti Karana can induce or relieve learned paralysis, illustrating their significance in sensory perception and memory.

35) India:
India is the country where this study was conducted, specifically at the Shri Vijay Mahantesh Ayurvedic Medical College in Karnataka, contributing an Ayurvedic perspective on phantom limb syndrome.

36) Ayus (Ayush):
Ayush refers to Ayurveda, Yoga, Unani, Siddha, and Homeopathy. AYUSHDHARA, the journal that published this study, emphasizes interdisciplinary research in these traditional systems of medicine.

37) Cloud:
Clouds are used as an example in Nimitta-Grahana. The perception of clouds serves to recall the memory of rain, illustrating how seeing the cause can bring to mind the effect.

38) Shri (Sri, Sr):
Shri refers to the honorific used with the name of the institution (Shri Vijay Mahantesh Ayurvedic Medical College) where the research on phantom limb syndrome was conducted.

39) Food:
Food is an example in Satva-Anubandha. Seeing food can cause salivation due to conditioned memory of taste, much like how memory associations can trigger phantom limb sensations.

40) Tree:
A Tree is used as an example in Nimitta-Grahana. Seeing the flower of a tree helps recall the fruit, illustrating how perception of one part invokes the memory of another.

41) Bird:
Birds are used to explain Saadrushya-Grahana. Birds of the same species build similar nests, illustrating how the perception of similarities can trigger related memories.