Changes

== Similarity of receptor theory with indriya ==

== Similarity of receptor theory with indriya ==

Receptors are specialized materialistic structural interface made up of proteins. They have ability to receive and transduce the signals received. This ability to transform and convert any form of energy into an electrical energy makes the receptor to behave as ‘biological transducers’. These can get saturated due to finite number of binding sites. They have high affinity towards respective ligands within physiological limits and concentrations. The impulse generated by receptors are further carried to higher centers situated in brain and spinal cord to analyze and interpret the stimulus. This conduction of impulse on reaching brain may either have or do not have conscious perception of knowledge.  

Receptors are specialized materialistic structural interfaces made up of proteins. They have the ability to receive and transduce the signals received. This ability to transform and convert any form of energy into electrical energy makes the receptor behave as ‘biological transducers’. These can get saturated due to a finite number of binding sites. They have a high affinity towards respective ligands within physiological limits and concentrations. The impulse generated by receptors is further carried to higher centers situated in the brain and spinal cord to analyze and interpret the stimulus. This conduction of impulse on reaching the brain may either have or do not have a conscious perception of knowledge.  

Receptors are basically sensitized structures or cells, that carry specialized set of functions such as – can induce cell growth, division and death; regulate cell permeability; regulates cell binding; cell signalling, immune responses and many more activities. The receptors have properties of excitability, specificity, discrimination and conductivity.  

 

The above observations and discussion indicate striking similarities between mechanism of indriya and receptors. The processes of acquiring knowledge, memory and various physiological reactions can be seen in terms of indriya and receptor theory.  

Receptors are basically sensitized structures or cells, that carry a specialized set of functions such as – can induce cell growth, division, and death; regulate cell permeability; regulates cell-binding; cell signaling, immune responses, and many more activities.

The existence, structural modifications and functional responsibilities of receptors can be justified by more deeper perspectives. The excitability of receptors is manifested due to presence of state of consciousness (chetana adhishtana bhutam). Specificity of receptors and discrimination ability is due to similar elemental constitution (samana tulya yonitva). Conductivity of impulses through receptors reflects balanced and efficient nervous as well as endocrinal control over all the structures (samayogvahi). Thus, the properties of receptors befit into the mechanisms of perception of knowledge described in Ayurveda. However, this correlation needs more research to establish its utility in treatment of diseases.

 

The receptors have properties of excitability, specificity, discrimination, and conductivity.  

 

The above observations and discussion indicate striking similarities between the mechanism of indriya and receptors. The processes of acquiring knowledge, memory, and various physiological reactions can be seen in terms of indriya and receptor theory.  

The existence, structural modifications, and functional responsibilities of receptors can be justified by deeper perspectives. The excitability of receptors is manifested due to the presence of a state of consciousness (chetana adhishtana bhutam). The specificity of receptors and discrimination ability is due to a similar elemental constitution (samana / tulya yonitva). The conductivity of impulses through receptors reflects balanced and efficient nervous as well as endocrinal control over all the structures (samayogvahi). Thus, the properties of receptors befit into the mechanisms of perception of knowledge described in Ayurveda. However, this correlation needs more research to establish its utility in the treatment of diseases.

 

==Importance in examination of patients ==  

==Importance in examination of patients ==  

Indriya are the means of direct observation. (pratyaksha jnana) [Cha. Sa. [[Vimana Sthana]] 4/4], [Cha. Sa. [[Vimana Sthana]] 8/39] They are the tools that provide information to the physician about health condition of a person. Therefore, a physician shall develop his senses to access the knowledge about patient and diseases.

Indriya are the means of direct observation. (pratyaksha jnana) [Cha. Sa. [[Vimana Sthana]] 4/4], [Cha. Sa. [[Vimana Sthana]] 8/39] They are the tools that provide information to the physician about health condition of a person. Therefore, a physician shall develop his senses to access the knowledge about patient and diseases.