The popular meaning of the term nidanam is diagnosis which also includes prognosis. Generally speaking the word nidanam is applied to the collective ayurvedic name for etiology, pathology, prodromata and symptomatology etc., although in a restricted sense the word nidanam refers specially to the cause that brings about disease.

Method of investigation of disease in ayurveda is usually described in five heads.

1. Nidanam or hetu- the cause, which probably started the disease. They very often give a clue to diagnose. First comes the investigation of nidanam or the root cause of disease: that is to say, of the particular causative indiscretion, such as bad food, bad water, indulgence, excesses and the like. This gives us a clue to diagnosis and prognosis. But, as one nidanam may possible be at the root of more than one disease, nidanam alone can not help us to diagnose disease.
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1. Purva roopam- prodromata, predisposing symptoms and signs. Next in the sequence comes the purva roopam the prodromata. This investigation helps the physician to correlate particular doshic derangement with a particular group of prodromata and also gives him some clue to prognosis.
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1. Roopam- means symptoms by which a disease exhibits itself. The group of symptoms-complex, which constitute the disease definitely in roopa samudaya. The roopa samudaya may be taken as a syndrome. Roopam or symptomatology by means of which the physician is enabled to judge the special feature of the developed stage of disease of dosha, dushya etc. which indicates whether we have to deal with morbidity of one dosha, two dosha (dwanda) or all the three (sannipatha) whether it is an affection of rasa, rakta mamsa, asthi, orany other dhatu or dushya and so on. The study of signs and symptoms was apparently pursed by ayurvedist with remarkable diligence and skill. The richness of material available in this field is so vast that it is a thousand pities awe do not know more about it. When one goes through some of the ancient medical classics which are happily still extant, one cannot but feel that they are obliviously the works of the master minds gifted with marvelous power of observation and expression.
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1. Upashya- upashya is a form of diagnosis in which a disease is ascertained by the experimental use of particular conduct, diet or drugs. Next is the upashya which is really a form of diagnosis by applied therapeutics, a measure not unknown to western medicine. Let us say the question is whether a particular ailment is due to the derangement of vata. We are in doubt. We then prescribe a diet, exercise or any other remedial measure known to cure this suspected derangement, which is then either ameliorated or aggravated. If it is ameliorated, then the hypotheticateds proposition is confirmed. If not , it is rejected.
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2. Sampraapti - the observation of the course of the disease. It is the term generally used as pathogenesis in modern science. It is the complete sketch of the disease. We follow the tract of the disease and gain the information about its advent and stages. By this we can judge the sequence of the disease and its pathogenesi.
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