Fundamental principles of Ayurveda Flashcards by Lin Craddock

Ayurveda defines mind as:

A. A flow of thought.

b. An instrument of prāṇa.
c. The cause of existence.
d. A function of chitta or buddhi.

A. A flow of thought.

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Meditation helps to:

A. Stop the flow of thought.
B. Identify happiness from unhappiness.
C. Unite the enclosed mind with the universal mind.
D. Break the movement of thought within the enclosed mind.

C. Unite the enclosed mind with the universal mind.

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According to Ayurveda, the function of ahamkāra is:

A. Separation.
B. Destruction.
C. Identification.
D. Fragmentation.

B. Destruction.

D. Fragmentation

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Vibhu or the universal mind is:

A. A river of thought.
B. The enclosed mind.
C. Grounded and complete.
D. In a state of conflict or chaos.

B. The enclosed mind.

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Mind creates the goal which is the function of:

A. Ātma and ahamkāra.
B. Buddhi, smṛti and manas.
C. Destroying the constant flow of thought.
D. Separating the enclosed mind from the universal mind.

B. Buddhi, smṛti and manas.

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The instrument of knowing is:

A. Ahamkāra.
B. Antahkarana.
C. Ātma and prāṇa.
D. Buddhi and chitta.

B. Antahkarana.

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The ātma sits within the innermost core as:

A. A silent witness.
B. An inquirer, decider and goal-setter
C. A discriminator between good and bad.
D. A barrier between the anu and vibhu mind.

A. A silent witness.

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The phenomenon which takes the impressions and creates feelings is:

A. Manas.
B. Buddhi.
C. Purusha.
D. Ahamkāra.

A. Manas

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Buddhi is composed of which of the following parts:

A. Dhi, dhruti and smṛti.
B. Ātma, buddhi and chitta.
C. Ātma, prāṇa and manas.
D. Purusha, buddhi and ahamkāra.

A. Dhi, dhruti and smṛti.

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The part of the intellect which thinks or rationalises is:

A. Dhi.
B. Smṛti.
C. Dhruti.
D. Ahamkāra.

A. Dhi.

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1.	Physiologically, ahamkāra, chitta and buddhi are responsible for:
A.	Perception.
B.	Awareness.
C.	Erythrogenesis.
D.	Consciousness.

A. Perception.

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Hereditary memory is stored by:

A. Ātma.
B. Smṛti.
C. Mahat.
D. Ahamkāra.

B. Smṛti.

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The power of restraint and the power of will is:

A. Dhruti.
B. Manas.
C. Purusha.
Ahamkāra

A. Dhruti.

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The closest evolute from purusha is:

A. Ātma.
B. Buddhi.
C. Prakṛuti.
D. Ahamkāra.

B. Buddhi

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Performing actions without using the discrimination of buddhi is known as:

A. Chitta vṛtti.
B. Saṁskāras.
C. Antahkarana.
D. Prajñāparādha.

D. Prajñāparādha.

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The conductor of information from the sense organs to the brain is:

A. Prāṇa vāyu.
B. Majjā dhātu.
C. Sādhaka pitta.
D. Tarpaka kapha.

B. Majjā dhātu.

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1.	Which philosophy considers the mind as a causative substance and indestructive:
A.	Yoga.
B.	Nyāya.
C.	Sānkhya.
D.	Vaiśeṣika.

D. Vaiśeṣika.

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The model for the structural aspect of the mind is provided by:

A. Yoga philosophy.
B. Sānkhya philosophy.
C. Vedanta philosophy.
D. Vaiśeṣika philosophy.

D. Vaiśeṣika philosophy.

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The tanmatras and mahābhūtas are the creation of:

A. Rajas.
B. Sattva.
C. Tamas.
D. Manas.

C. Tamas.

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According to some Ayurvedic scholars, the mind manifests in which month of gestation:

A. 1st month.
B. 2nd month.
C. 3rd month.
D. 4th month.

C. 3rd month

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Manas vikṛuti are expressed through:

A. Genetic deformities.
B. Altered structural patterns.
C. Vitiation of the three doshas.
D. Behaviour and emotional patterns.

D. Behaviour and emotional patterns.

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Sattvic qualities are expressed by which of the following personality types:

A. Ṛṣi, Yama, Varuṇa, Kubera.
B. Cakra, Āsura, Kubera, Picasa.
C. Yama, Gañdharva, Preta, Pratuda.
D. Rakshasa, Preta, Kubera, Gañdharva.

A. Ṛṣi, Yama, Varuṇa, Kubera.

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Among the Sattvic archetypes, one who is brave, patient, and pure in body and mind relates to:

A. Yama.
B. Varuṇa.
C. Kubera.
D. Brahman.

D. Brahman.

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Among the Sattvic archetypes, one who is fond of dancing and singing, and instrumental music relates to:

A. Ṛṣi.
B. Yama.
C. Kubera.
D. Gandharva.

D. Gandharva

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1. Among the Rajasic archetypes, one who is excessively fond of eating and drinking relates to: A. Preta. B. Daitya. C. Pratuda. D. Rakshasa.

B. Daitya.

1. Among the Rajasic archetypes, one who is incapable of bearing any kind of humiliation relates to: A. Naga. B. Preta. C. Picasa. D. Rakshasa.

D. Rakshasa.

1. Among the Tamasic archetypes, one who is timid and foolish and who is easily allured by food relates to: A. Preta. B. Matsya. C. Vriksha. D. Vilastha.

B. Matsya.

1. Food which hot, spicy, and fermented are considered to be: A. Sattvic. B. Rajasic. C. Tamasic. D. Rajasic and tamasic.

B. Rajasic.

1. The mirror through which we see all our thoughts, feelings and emotions is: A. Diet. B. Life style C. Job stresses D. Relationships

D. Relationships

1. The response of memory acting on the present challenges are: A. Emotions. B. Stressors. C. Relationships. D. Responsibilities.

A. Emotions.

1. Violence, anger, hate and manipulation are the characteristics of the vikruti of: A. Rajas. B. Sattva. C. Tamas. D. Buddhi.

A. Rajas.

1. That which dwells within the city of the senses is: A. Ātma. B. Manas. C. Buddhi. D. Purusha.

D. Purusha.

1. Mechanical energy refers to: A. Āp. B. Vayu. C. Tejas. D. Pṛthvī.

D. Pṛthvī.

1. The discriminative faculty of the intellect is: A. Rajas. B. Sattva. C. Tamas. D. Buddhi.

D. Buddhi.

1. The individual consciousness is: A. Chitta. B. Prāṇa. C. Buddhi. D. Ahañkāra.

A. Chitta.

1. Which of the following are responsible for all functions of the body: A. Chitta and ahamkāra. B. Dhi, smruti and purusha. C. Chitta, mahat and buddhi. D. Ātma, purusha and buddhi.

C. Chitta, mahat and buddh

1. The bridge between the body and consciousness is: A. Prāṇa. B. Manas. C. Indriya. D. Ahamkāra.

A. Prāṇa.

1. The outer expression of the soul is: A. Attention. B. Awareness. C. Consciousness. D. Neurophysiology.

A. Attention

1. Perception that has no division between the observer, observed and observation is: A. Meditation. B. Awareness. C. Enlightenment. D. Consciousness.

A. Meditation

1. Structured meditation leads to: A. Enlightenment. B. A mechanical mind. C. Awareness and joy. D. Clarity of perception.

B. A mechanical mind.

1. All conscious thinking originates in: A. Ātma. B. Chitta. C. Buddhi. D. Purusha.

B. Chitta.

1. Eating, drinking and relationships are: A. Ātmīka bonds. B. Karmic bonds. C. Doṣhic bonds. Cosmic bonds

B. Karmic bonds.

1. The accumulative sub-consciousness experience of all our actions is called: A. Sañchit. B. Kriyaman. C. Prārabdha. Manittya karma

A. Sañchit.

1. Unresolved emotions when suppressed becomes: A. Sañchit. B. Prārabdha. C. Nittya karana. D. Prajñāparādha.

B. Prārabdha.

1. Which is the principle of structure and stability: A. Vāta. B. Pitta. C. Rakta. D. Kapha.

D. Kapha

1. The deha prakṛuti is determined: A. At the time of birth. B. At the time of conception. C. By the past-life experiences D. By the diet and life-style of the mother.

B. At the time of conception.

1. The sheath (kosha) of wisdom is known as: A. Jñanamaya kosha. B. Prāṇamaya kosha. C. Vijñānamaya kosha. D. Anandamaya kosha.

C. Vijñānamaya kosha.

1. The right and left hemisphere of the brain is divided by the: A. Ida nāḍi. B. Piñgalā nāḍi. C. Suṣumnā nāḍi. D. Sahasrara chakra.

C. Suṣumnā nāḍi

1. The film on which the experience is recorded is the: A. Prāṇa vāyu. B. Antahkarana. C. Sādhaka pitta. D. Tarpaka kapha.

D. Tarpaka kapha

1. The liquid that flows through the nerves and helps brain function is: A. Prāna vata. B. Sādhaka pitta. C. Arochaka pitta. D. Tarpaka kapha.

D. Tarpaka kapha.

1. The wheels of whirling energy fields in the body are known as: A. Naḍīs. B. Prāṇa. C. Marmas. D. Chakras.

D. Chakras.

1. The chakra that relates to the digestive system is: A. Anja. B. Anāhata. C. Manipura. D. Muladhara.

A. Manipura.

1. The throat chakra is known as: A. Anāhata. B. Visuddha. C. Sahasrara. D. Svadusthana.

B. Visuddha

1. The inner pathway or channels of transport in the body are known as: A. Naḍīs. B. Srotas. C. Chakras. D. Marmas.

B. Srotas.

1. Which of the following is a srotas found only in the females: A. Prāṇavaha srotas. B. Śukravaha srotas. C. Stanyavaha srotas. D. Udakavaha srotas.

C. Stanyavaha srotas.

1. The root of manovahā srotas is: A. Head. B. Brain. C. Heart. D. Nerves.

C. Heart

1. Suśruta defines marmas as: A. Points of defence in the body. B. Vital energy points used in surgery. C. A conglomeration of anatomical structures. D. Structures which show irregular pulsations.

C. A conglomeration of anatomical structures.

``` 1. The number of marma points in the body are: A. 64. B. 107. C. 204. D. 360. ```

B. 107.

``` 1. The total number of marma points related to vascular structures are: A. 11. B. 20. C. 27. D. 41. ```

D. 41.

1. Which type of marma points are fatal when punctured: A. Rujākara. B. Vaikalyakara. C. Viśalyaghna. D. Sādhya prāṇahara.

D. Sādhya prāṇahara

Fundamental principles of Ayurveda Flashcards

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