that motivation towards a particular thing indicates its previous information or knowledge ‘Rajah’ – the quality of mana is known by the contacts of the man with the appropriate opposite sex-Cakrapani has clarified “Naryadi Sangena”- i.e. the result of the contact shall be indicative. ‘Raja’ is the sign of activity. The delusion (Moha) is Known by Vijnana. Cakrapani preferred not to comment on ‘Moha’ and its assessment probably because Vijnana was already elucidated earlier. But here is particular reference of ‘Moha’, a clinical assessment can be facilitated by knowing about a patient as to whether he is engaged in a thing on the basis of his systematic knowledge or is haphazardly instituting his action- gives an indication about the Moha. Krodha (anger) – Abhidrohena – i.e. merely asking a patient anything is not going to give precise information to the physician regarding his temper. In case a patient engages himself in sadistic tendencies or taken pleasure in causing agony to others, this according to Cakrapani is a sure sign of Krodha (anger). This has always to be sorted out fro the behavior as the basis of observations. Soka (Grief) has to be known by Dainya i.e suppose a patient has suddenly under the influence of certain circumstances or as feature of disease easily gives way, breaks down or starts weeping and becomes apologetic, this is a sign of Soka or ‘grief’ on his past as per the clinical assessment of caraka and cakrapani. For example a patient of menopausal syndrome (may be interpreted as Jaravyadhi) depicts this feature away others. Harsam Amodena says ‘Caraka’ while explaining ‘Amuda’ Cakrapani says – a person who engages in dance, songs and such other festivities, it signifies pleasure (Harsa), later while explaining priti, as that is also akin to this, cakrapani has indicated the differentiation. Priti is just satisfaction and appearance of satisfaction by the facial expression and eyes etc. While Harsa is emotional arousal. This differentiation is quite useful particularly in grading the feature while making research assessment. Dhairyamavisadena i.e by the extent amount and impressibility of sorrow, the estimates of ‘Dhairya’ may be made. Cakrapani explains this, lack of any depression even during adverse circumstances indicates Dhairya. Viryam Utthanena i.e. potentiality about an intellect can be known by its capacity to initiate a difficult task with greater ease. Cakrapani has especially commented on the word “Utthana” here and says that-it means initiation of an activity. Avasthanam Avibhramanena-i.e holding firm views or steadfastness would be Avasthana. This also implicates clarity of thought. However clarity of thought begets firm opinion and knowing this would go a long way in assessment of the psychology of a patient. Sraddhamabhiprayena-i.e. the affinity can be assessed by the urge or desire of a particular object. This also implicates that perpetuation or otherwise about the desire Page 29-34