for a particular thought, person, object and the like, shall decide the emotion of Sraddha. Medhamgrahanena-i.e the retentive capacity about Medha is in the reference of clinical examination interpreted usually as retention of textual knowledge. Now as the realms of knowledge are changing this requires a modification in the understanding about Medha, while assessing clinically. We propose that the actual creative output in the realm of a particular knowledge in case of the physician should be taken as a clinical parameter than mere retention, because, otherwise ‘Craming’ particular texts shall become an assessment of Medha which is grossly improper. The degrees can be assessed in this field by gradation of knowledge e.g Information, knowledge or conception about it. We want to be very clear about these words and want to clearly define here as to what we mean by using these- Information: Merely knowing a thing and capacity to reproduce should be regarded as Information. The condition would be that the individual concerned inspite of knowing it cannot apply it in actual practice. -knowledge: Knowing and also using and applying but unable to transfer it to another person if need be. -Conception: Knowing a thing, applying it in actual practice and able to transfer that knowledge to another person if need be. Samjna Namgrahnena-I e. nomenclature and knowledge about it. This can be assessed by immediate, remote, with effort or effortless way of recapitulataing anything by name. Smrtimsmaranena-i.e. the process of rememberance can be assessed by the phenomenon of rememberance of a thing in a particular reference in a given quantum of time. Hryamapatrapnena – i.e. shyness at appropriate moment in coordinated and socially recognized circumstances. The degrees can be assessed by way of various degrees of frankness in uniform condition. Silamanushilanena – i.e appropriate behavior as per universally accepted social circumstances. This, Cakrapani says, is, natural affinity towards a particular thing or behavior and a habituation or perpetuation of such a behavior always decides Shila. Dvesam Pratisedhena-i.e aversion from a thing decides this. This particular emotion however is the sum total computation and has to be interpreted in relation to Harsa, Priti, Krodha, Moha and their circumstances along with their degrees this should be effectively evolved to provide a methodology which can furnish better assessment that several practices in current use for such circumstances. Upadhimanubandhena – i.e defraudment or deceitful behavior can be assessed by the ultimate outcome or to understand it may be said that the events to follow shall decide the deceit and its degree. This “Upadhi” has been attached lot of importance in the causation and development of diseases in general in Ayurveda – so it should not be taken lightly. Page 29-34