the data, we would be able to remove lot of dirt that has accumulate around the knowledge of Ayurvedic clinical practices. The stagnation has caused so much of accumulation of confusing thoughts that without making some bold endeavours to reorient and restructure it is likely to be lost in the pages of history some of the things may be very important from the point of view of history but might have lost their relevance in the present context. All such things should be records separately so that these are not lost but their impact on the young mind is that of generating boredom. This is because he clearly finds that those people who preach all this do not practice. What they practice actually they are not prepared to accept. What has to be done is that the students have to be actually demonstrated by bedside teaching and actual patients care and also record making on the principles of Ksaya and Vrddhi of Dosas and the utility of such simpler clinical techniques are to be proved beyond doubts which whenever done yield definite results are give definite clues for further development (Dwivedi et. al. 1980, Gupta et. al. 1981, Sharma et. al. 1981, Bhatta et. al. 1980, Pathak et. al. 1981). This is true that such things may not be the final words but they are bound to initiate a process of regeneration in other wise dead phenomenon which is bound to be doomed as debris by our own people after sometime. After all nobody can be persuaded by his thoughts to keep the dead body of even the nearest and dearest after a reasonable limit of time. This i.e. the memory and knowledge must beget a young, energetic and viable process which may take the place of the old one in such an effortless way that it does not appear as if something new has been done. This is what has been the probable utility of Ayurveda having given so much of importance to Swabhavrdparamvada. After all, all of us know that the person who physically dies except in very little percentage is not the same person who was born in his name. Still by the perpetuation of the process, it becomes a thing of common knowledge that so and so has died who was born on such and such date. Actual practice of clinical approach To be more explicit and to actually demonstrate the essence of the thoughts expressed above, we have chosen to explain the utility of at least, we think which is talked of much and much is written about also, but little is practiced, this is the field of Manah Pariksana, while elucidating the inferential examination even caraka has preferred to take this example and has clearly narrated as to what are the things that are “Anumanajnsya”. Now in the present context because of the stretch of imagination of the human mind, though the area has expanded, but the utility of the description still remains relevant. This information is very useful in ‘Manah Pariksana’ from Ayurvedic point of view. Even the systematic examination of higher psychic functions is left behind if we critically apply it in the computation of data used for diagnosis and assessment. The very first thing is “Vijnana” (C.VI 4/8) ‘Caraka” says it is known by “Vyavsaya”. Cakrapani while commenting on this says Page 29-34