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INTRODUCTION: Ayurveda has a novel concept of Vishamashana. Vishamashana means taking food irregularly or without following a particular time. AIMS: In the present era, due to the competitiveness in each and every field of life, today's individual does not get sufficient time for taking food and to maintain its quantity and quality. Vishamashana became a very common habit and trend in the modern developed era. As per the Ayurvedic Siddhanta, Vishamashana aggravates all the three Doshas and it is also said to be an important cause of vitiating the Agni. Hence, present survay was conducted to assess the effect of Vishamashana on health. MATERIAL AND METHODS: survey study has been done on 100 persons having habit of Vishamashana. Persons were divided into two groups: Group A for volunteers and Group B for patients. A special proforma was prepared for the assessment of health status based on Swastha Lakshanas of Charaka Samhita and Kashyapa Samhita. RESULTS: In the survey study, majority of patients of Group B were found to have Avara health status and Group A had Madhyama health Status.
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BACKGROUND: Though Sushruta Samhita is considered as the chief surgical treatise, Maharshi Sushruta has also emphasized on the preventive and curative aspects of diet. Dwadasha Ashana Pravichara is one of the unique concepts of Sushruta Samhita which can be considered as the root of diet therapy. In Dwadasha Ashana Pravichara, diet pattern is described for both healthy and diseased people. AIM: This study aimed to assess the effect of Ekakala Bhojana in Agnimandya patients. MATERIALS AND METHODS: Patients fulfilling the criteria of selection were selected for the present study and were divided into two groups using simple random sampling method. Patients were treated for 10 days. The patients in Group A were treated with Trikatu tablet and those in Group B were given Ekakala Bhojana and placebo tablet. Effect of therapy was assessed on the basis of Abhyavaharana and Jarana Shakti. RESULTS: Group B (Ekakala Bhojana) shows better results than Group A in the parameters of Abhyavaharana and Jarana Shakti except in Udgarashuddhi. Group B (65.19%) shows better result in Ahara shakti than that of Group A (55.76%). CONCLUSION: Agnimadya may be treated at primary level without the use of any medicine and only by reducing frequency of meal to Ekakala Bhojana.
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BACKGROUND: Non-communicable diseases are expected to kill more people in the 21st century which are the resultant of deranged lifestyle such as unhealthy dietary habits and wrong behavioral pattern. In Ayurveda, Ahara Vidhi (dietary rules) and Vihara (conducts) are described in detail which can be included under the heading of lifestyle. Agnimandya (indigestion) is considered as the root cause of all diseases like diabetes mellitus, obesity etc., which are few among the top ten lifestyle disorders. AIM: The present study is aimed at establishment of relationship between disturbances in lifestyle and Agnimandya and role of lifestyle modification in correcting the state of Agnimandya. MATERIALS AND METHODS: The present study was carried out on 33 patients diagnosed with Agnimandya having disturbed lifestyle. Patients were divided into two groups with simple random sampling method. In Group A, lifestyle modification was advised with placebo capsules of wheat flour, while in Group B, patients were treated with 2 g of Shatapushpadya Churna for 2 weeks. RESULTS: Both the groups showed statistically highly significant results on majority of the symptoms of Agnimandya, however, Group A provided better effect than Group B. CONCLUSION: Lifestyle has definite role in the manifestation and treatment of Agnimandya.
ABSTRACT
Ayurveda is a Sarvaparishada Shastra which means this system of medicine is related to all its scriptures, takes into account even the mutually divergent views expressed in various philosophical systems so far as they do not oppose the Ayurvedic concepts. The most nearest allied branch of Ayurveda is the Darshana Shastra (philosophical texts). There are similarities of some concepts of Ayurveda and Darshana Shastra, but as the Prayojana (aim) of both Shastra are different, they have been advocated in a different way. One such concept taken by Saankhya Darshana is "Satkaaryavaada," which is mentioned in respect to Srishti (evolution of universe). This theory is taken as it is in Ayurveda but applied in different manner.
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In Ayurveda, three modes of healing are narrated, viz. Daiva-Vyapashraya, Yukti-Vyapashraya, and Sattvavajaya Chikitsa. In the present study, an effort has been made to assess the effect of Sattvavajaya Chikitsa on both Shareera and Manasa Doshas. Similarly, the impact of Yukti-Vyapashraya Chikitsa on both kinds of Doshas has been observed. The psychosomatic disease selected for the study was Manasa-Dosha Ajeerna. The standard drug taken for Ajeerna was Shunthi, while for Sattvavajaya "Trance/Clinical Hypnosis" was applied on the patients. The study was carried out on 27 patients suffering from Ajeerna and having a significant stress score. Patients were divided into two groups with simple random sampling method: Group S was treated with Shunthi tablet, while in group PS, placebo (rice powder tablet) along with Sattvavajaya Chikitsa was provided to the patients. Duration of the treatment was 10 days. Classical signs and symptoms of Ajeerna were studied before and after treatment. Amongst the registered patients, 25 patients completed the course of treatment while 2 dropped out. Group S had shown significant improvement in Vataja and Kaphaja symptoms, while group PS showed significant effect on Pittaja symptoms. In TamasikaManobhavas causing Ajeerna, group PS had shown significant improvement, while group S showed significant and highly significant effect on Rajasika and Tamasika Bhavas, respectively.
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This research is carried out with the aim to study Agnidipana effect of Panchakola Siddha Yavagu which comprises Pippali (Piper longum), Pippalimula (root of Piper longum), Chavya (Piper chaba Hunter), Chitraka (Plumbago zelynica) and Nagara (Zingiber officinale) which are all in equal proportion processed in six times of water. A randomized open clinical trial on 47 patients of Agnimandya has been screened on the basis of clinical findings and the patients were allocated to two groups. Group A having 29 cases received the trial drug (Panchakola Siddha Yavagu) and 18 cases in Group B received simple Yavagu with roasted rice powder as the control group. Special scoring pattern was done for the assessment of Agnimandya state. Complete cure of the patient was found in 17.24% of the patients, 34.48% patients were improved moderately as well as markedly, whereas mild improvement was observed in 13.80% patients by treatment with Panchakola Yavagu.
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Cikitsa in Ayurveda is based on Karya-Karana Siddhanta. Satkaryavada is an independent view of Samkhyas regarding Karya-Karana. According to this principle, the Karya is present in Karana in subtle form before its manifestation. All the Karyas are possible only by the Sat Karana (existent cause). On this ground a hypothesis has been formulated and applied. The hypothesis was that since Karana is present in a drug it will perform the Karma. The clinical study was planned to study the Anulomana Karma of Haritaki in patients of Anaha. The drug was used in 38 patients. These were divided into two groups. In group "A" 26 patients were provided with haritaki tablet, while in group "B" 12 patients were provided with placebo tablets. In group "A" 7.69% of patients got complete relief, followed by 38.46% patients who got marked relief; 42.31% of patients got moderate relief, while 11.54% patients got mild relief. Group A showed highly significant results in comparison to group B.
ABSTRACT
In clinical practice, Guna which are to be with Bhisak are mainly the Paradi Gunas which can also be called as Miscellaneous Gunas. As rightly quoted by Acarya Caraka, for getting success in the treatment Paradi Gunas are the best. The Sutra quotes "Sidhyupaya Cikitsayam" which means that Cikitsa i. e. Dhatusamya will be done mainly with the help of Paradi Gunas. Thus in this study an attempt was made to know the comparative effect of Haritaki and Saindhava lavana alone and Samyukta effect in Kaphaja Kasa. Three groups were made for proper evaluation of the therapy. In Group-A Haritaki Tablet 2 gm/ twice a day (500 mg tablet × 4), In Group-B Saindava Lavana Curna 2 gm/ twice a day and in Group-C Haritaki + Saindhava lavana Tablet 4 gm/twice a day (500 mg tablet × 8) was given. Results were assessed after 7 days with the help of a specially prepared proforma. The hematological, Urine and Stool investigations were carried out. In subjective and objective criterias, significant results were found in Group-C as compared to Group-A and Group-B. Based on the results, it can be concluded that the combined (Samyoga) effect of Haritaki and Saindhava lavana is much efficient than the single drug therapy.
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Ayurveda as well as Philosophy accepted the Guna as the basic entity of the Sristi. The Maha Gunas, i.e., Sattva, Raja, and Tama are the prime energy, from where the universe evolves, along with human beings. Dravya and Guna both have a Samavayi relationship in which Gunas reside in Dravya and have a secondary place to it. Guna has multifold meanings according to its use, in social, cultural, philosophical, and literary fields. The concepts of Ayurveda are expressed with Gunas. Samanya and Visesa are usually expressed in terms of Gunas; the classification, description, and function of Dravyas depends upon Guna; Karmas are manifested forms of Guna and Samavaya is the eternal, intimate relation of Dravya and Guna. The principles like Triskandha (Hetu, linga, ousadhi) of Ayurveda also narrated by Gunas, Hetus are narrated in the terms of Guna; the Laksanas are the reflections in the status of Gunas of bodily elements, and Cikitsa is in the form of administration of Viparita Gunas. The increased elements are treated by opposite Guna. So if Ruksa Guna is increased then it is to be managed by Snigdha Guna and vice-versa. So diseases can be treated by applying the Gunas, and drugs for the required patient can be selected by applying these Gunas. In support of the above concept, a study on the persons of Rasa-raktagata Sneha (hyperlipidemia) has been carried out assuming that the condition is an increased state of Snigdha Guna and treatment is done using Ruksa property drugs. Patients were divided into two groups, i.e., treatment group (Ruksa Guna drugs) and control group (placebo). The results were assessed after 45 days with the help of a specially prepared pro forma. All the important hematological, biochemical, and urine investigations were done. According to subjective and objective criteria, significant results were found for Group A as compared to Group B.
ABSTRACT
Adhyashana is a technical term of Ayurveda, which means eating before digestion of previous food. All the ancient classics describe the ill effects of Adhyashana. Charaka mentioned it as a prime causative factor for Grahani dosha. It is also said that Adhyashana can cause severe and incurable diseases or even death. All these references indicate the importance of Adhyashana as one of the health destroying factors, and yet this subject remained untouched by the Ayurvedic scientists for research. The present study was carried out to search the prevalence of Adhyashana in the patients of various diseases. For this purpose a survey study was planned and a total of 235 subjects attending outpatient and inpatient department of the Institute for Post Graduate Teaching and Research Hospital were surveyed. Among these patients 62.98% were found to be habituated to Adhyashana. Purishvaha Srotodushti was found in a maximum number of patients, which was 42%. Status of the disease was Krichchhra saadhya in maximum of these patients.
ABSTRACT
For evaluation of the effect of Ahara on Health in relation to Matra, Desha and Kala, an interview based survey study was carried out by simple randomized selection of healthy and unhealthy individuals. It was found that consideraton of Matra, Desha and Kala in aspect of Ahara taking were found beneficial for health.
ABSTRACT
In the formation of a principle, the experimental study plays a pivotal role. After repeated experiments under the same conditions, if one finds the same results, then a principle is formed. Ayurvedic principles which were formulated on the basis of keen observations and through special senses need to be reassessed through contemporary scientific tools. The principles of Ushna (hot) and Sheeta (cold) Gunas (properties) need to be assessed and evaluated through various animal experiments so as to suggest parameters which can be suitable for the evolution of these Gunas. The present study is an attempt to find out the possibility of employing simple experimental parameters to assess these Gunas in selected drug substances and the data generated through this study were analyzed. The obtained results are encouraging to develop the same. All details are presented in this paper.
ABSTRACT
There are many concepts in Ayurveda as well as the ancient sciences that are untouched or unexplored. One such concept is that of the Swapna (dreams). Being an abstract phenomenon it makes it difficult to be explained and understood; probably because of this the descriptions related to Swapna in the Indian classics are supported by mythology, to make them acceptable. Variations in these explanations are seen according to the objective of the school of thought; that is, in the ancient texts where dreams are used to delve into the knowledge of the Atman and are related to spirituality, its description in the Ayurvedic texts evolves around the Sharira and Manas. Although all these explanations seem to be shrouded in uncertainty and mythology; there definitely seems to be a logical and rational science behind these quotations. They only need research, investigation, and explanation on the basis of logic, and a laboratory.
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A study was conducted in Sunderpur, Varanasi to study the magnitude of the problem of acute Respiratory Infections among under five children in an urban slum and the clinical profile of it in order to understand the pattern of disease presentation for identifying methods of early diagnosis and timely intervention. 150 under five children were selected by stratified random sampling method and were observed for 52 weeks at weekly interval to record the illnesses. In total 661 episodes were observed in 5623 child-weeks of observation giving an episode rate of 6.11 per child per year. ARI accounted for 67% of all morbidities. Mean duration of all the episodes taken together was 8.15 + 5.44 days. Majority of the episodes (88.96%) were confined to the Upper Respiratory Tract only. Most commonly occurring clinical features were rhinorrhea, nasal stuffiness and cough. 61.4% of all the episodes terminated within seven days, and only 26.2% continued for two weeks.
