journal of ayurvedic science, yoga and naturopathy vol 3 issue 3

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Research & Reviews : A Journal of Ayurvedic Science, Yoga & Naturopathy

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Ayurved samhita and siddhanta

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1. Prevalence Survey of Medicinal Plants Found in Ashi Village of Gujarat State Bipin Vithal Sawant, Somaraj Madhukar Kharche, Dilip Khemji Jani 1

2. Scope of Clinical Practice of ENT Disorders in Ayurveda Shamsa Fiaz 9

3. Treatment of Menopausal Symptoms by ChandrashoorVinay Bhardwaj, Niharika Sharma 18

4. Physicochemical Analysis of Shauktika Bhasmas Prepared by Different Methods of MaranaSneha Kubde 21

5. Irony—The Biggest Solution to Obesity is the Most Sedentary of All Human Activities Benoy Bhaskaran 25

ContentsResearch & Reviews : A Journal of Ayurvedic Science, Yoga & Naturopathy

RRJoASYN (2016) 1-8 © STM Journals 2016. All Rights Reserved Page 1

Research and Reviews: A Journal of Ayurvedic Science, Yoga and Naturopathy ISSN: 2395-6682 (online)

Volume 3, Issue 3 www.stmjournals.com

Prevalence Survey of Medicinal Plants Found in Ashi Village of Gujarat State

Bipin Vithal Sawant1,

*, Somaraj Madhukar Kharche2, Dilip Khemji Jani1 1Department of Dravyaguna, G.J. Patel Institute of Ayurvedic Studies & Research, Gujarat, India

2Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies & Research, Gujarat, India

Abstract Medicinal plants’ survey is essential to plot the distribution of medicinally useful plants in a given area. Due to higher human activity and lack of awareness about medicinal plants, many medicinal species are left to survive on their own on hedges, road sides and waste places. Public awareness about the medicinal use of commonly available plants found in the vicinity will aid in conservation of native medicinal plants. So, survey was conducted under the promotion of national service scheme (NSS) to identify and trace out the distribution of medicinally useful plants which grow in Ashi village as weeds, along the road side including the hedges and waste places. Ashi village is located in Petlad taluka of Anand district in Gujarat, India. The village has an elevation/altitude 32 m above sea level with presence of medium and deep clay black soil and loamy sand (Goradu) soil. The survey was designed to document plant species along with their habit, occurrence and incidence for understanding their distribution. In this survey, 76 plant species from 37 families were identified, out of which medicinal documentation of 75 plants species (98.68%) could be traced directly in Nighantu (lexicons of Ayurveda). Looking at the climatic condition and soil type of Ashi village one can conclude that these medicinal plants are indigenous to this area and hence can be easily cultivated in cost effective manner. Hence, cultivation of these medicinal plants which are in demand can be encouraged to meet the raw material needs of nearby pharmacies and to serve as a household medicine for minor ailments. Keywords: Ashi village, Anand district, medicinal plants surveys

INTRODUCTION Medicinal plants’ survey is an effective tool to study the distribution of medicinally useful plants in a given area. Due to higher human activity and lack of awareness about medicinal plants, many medicinal species are left to survive on their own on hedges, road sides and waste places. Public awareness about the medicinal use of commonly available plants found in the vicinity will aid in conservation of native medicinal plants. Also, it will help in controlling the extensive overuse of few classical drugs, thus preventing them from verge of extinction. Hence survey was planned under the promotion of National Service Scheme (NSS) to document the plants which are not cultivated and thrive on their own along the road side, waste places and hedges in the locality of Ashi village. The plants were identified botanically and their references were traced using Sanskrit names in Ayurvedic texts to know the medicinal uses. Plant data comprising of botanical name, family, Sanskrit name, local name, habit, occurrence and

incidence were noted in the given format (Table 1). AIM The aim of the study was: To understand the distribution of

medicinal herbs in the vicinity of Ashi village, Anand, Gujarat.

To make aware the locals and students about the distribution of herbs and fulfill the activity under NSS as directed from Gujarat Ayurveda University, Jamnagar, Gujarat.

To create the database on medicinal plants of Ashi village.

OBJECTIVE To fulfill this objective, field survey of medicinal herbs found along the road side, on hedges and waste places was done (Table 1).


Research and Reviews: A Journal of Ayurvedic Science, Yoga and Naturopathy ISSN: 2395-6682(online)


Scope of Clinical Practice of ENT Disorders in Ayurveda

Shamsa Fiaz* Department of Shalakya Tantra (ENT), National Institute of Ayurveda, Jaipur, Rajasthan, India

Abstract

Shalakya tantra is one among ashtanga ayurveda, dealing with the study of diseases occurring above the jatru, which includes shiras, karna, nasa, netra and mukha and their management. Shalakya tantra mainly deals with the preservation and restoration of the health of indriyas. In modern science; ear, nose and throat are studied collectively in the specialized field called otolaryngology or upper respiratory tract diseases which is colloquially known as ENT. The monotonous mechanical life style, faulty food habits, restless schedule, stress, overpopulation, overcrowding of vehicles leading to sound and air pollution, junk food habits, etc. are causing hazardous effect on sense organs. Our ayurvedic system of medicine enunciates more of preventive measures, which are lacking in contemporary science. Identifying the nidana and avoiding it, forms the key role in preventing most of the ENT disorders. Hence, it is highly essential to identity and treat the common ENT disorders seen in clinical practice with ayurvedic measures. Keywords: Shalakya tantra, indriyas, otolaryngology, sense organs, ayurveda, ENT disorders

INTRODUCTION Shalakya tantra is one among ashtanga ayurveda, dealing with the study of diseases occurring above the jatru, which includes shiras, karna, nasa, netra and mukha and their management [1]. Shalakya tantra mainly deals with the preservation and restoration of the health of indriyas. It is amazing to see the wisdom of ancient Indians to have noticed the necessity of a separate branch for the study of ear, nose and throat and described under shalakya tantra [1]. In fact, this branch involves head, eye and dental diseases also. By definition, it deals with disorders of organs above the clavicle or collar bone (Urdhwa jatrugata roga). As these are vital organs (uttamaanga), the branch is also called uttamanga chikitsa. Nimi has been pioneer in popularizing this branch; hence, it is also called nimitantra. In modern science; ear, nose and throat are studied collectively in the specialized field called otolaryngology or upper respiratory tract diseases which is colloquially known as ENT. Indriyas are the media through which the objects of the external environment are perceived, and they also reflect the ill health of the body by features like aprasannatwa, etc. Indriyas take part in awareness and reaction with the

external environment. Hence, these are

important faculties of our body which are prone to get afflicted by various factors. Present lifestyle and environmental pollution is causing hazardous effect on the health of the indriyas. The common etiological factors for the ENT disorders are; rajosevana, dhoomasevana, sheetavayusevana and atapasevana, which have become inevitable due to overpopulation, industrialization and pollution [2]. Hence the incidences of allergic and immune compromised manifestations have become common now-a-days. The monotonous mechanical life style, faulty food habits, restless schedule, stress and strain, etc. have made every person to be away from the principles of swasthavrutta and yoga. Hence, most of the people are becoming victims of nutritional and auto-immune disorders. Overpopulation, overcrowding of vehicles leading to sound and air pollution, junk food habits, etc. have brought many hazards to human life, affecting the sense organs as well as whole body, causing various diseases like nasashosha, badhirya, gandhahani, deafness, otalgia, epistaxis, headache, hoarseness, otorrhoea, ozaena, sinusitis, tonsillitis, dental caries, gingivitis, bleeding gums, etc. Our ayurvedic system of medicine enunciates more of preventive




Treatment of Menopausal Symptoms by Chandrashoor

Vinay Bhardwaj1,*, Niharika Sharma2

1Department of Kriya-sharir, Shri Narayan Prasad Awasthi Government Ayurved College, Raipur, Chhattisgarh, India

2Department of Kriya-sharir, Mahaveer Ayurvedic College, Meerut, Uttar Pradesh, India

Abstract Menopause is the cessation of menstruation at the age of 40–45 years in females. This condition is due to decrease in the levels of sex hormones (Estrogen and progesterone). This condition is characterized by mild or severe symptoms like: hot flashes, vaginal dryness, mood swings and menstrual irregularities etc. Ayurveda links menopause with aging, which is a 'vata' predominant stage of life. Thus, the symptoms of menopause experienced by some women are similar to the symptoms seen when the vatadosha rises. Chandrashoor, commonly known as Lepidium sativum, belongs to family Brassicaceae. In English it is known as "Garden cress" in India. Phytoestrogens are plant-derived substances whose chemical structure is similar to endogenous human estrogens (weak estrogen-like effects). Seeds of chandrashoor contain some phytoestrogens. These phytoestrogens compensate the deficit of normal serum estrogen level. Thus, it relieves the menopausal symptoms by normalizing estrogen level. Keywords: Menopause, vatadosha, chandrashoor, phytoestrogens

INTRODUCTION Menopause is a natural hormone (estrogen and progesterone) deficient state that occurs at the age of 45–55 years in females. After the age of 40 years, ovaries reduce their production of sex hormones. As a result, the menses as well as other body functions are disturbed. Finally the menses cease permanently. This ultimate pause is described as menopause. Menopause is usually a natural change. It can occur earlier in those who smoke tobacco [1]. Ayurveda links menopause with aging. Aging is a ‘vata’ predominant stage of life. Thus, the symptoms of menopause experienced by some women are similar to the symptoms seen when the vatadosha rises and upsets the normal balance of the body. The symptoms of declining hormone levels can occur before menstrual periods have ended. This 2 to 5 year period of declining hormones is called the climacteric or perimenopause. Perimenopause can last several years and often includes irregular menstrual periods and other symptoms, such as hot flashes, vaginal dryness, and mood swings [2].

CAUSE OF MENOPAUSE Decrease in the blood level of estrogen is the main cause of menopause. Other causes include surgery that removes either both the ovaries or some types of chemotherapy. SYMPTOMS [3] Sudden withdrawal of sex hormones leads to development of some symptoms in body. Although some women have very few noticeable symptoms of menopause besides the cessation of her menstrual periods, most women will have some degree of other symptoms. Symptoms may come and go, and more may develop, over the course of the menopausal years. They include: Vaginal dryness and itching, Hot flashes, Night sweat, Menstrual abnormalities (shorter or longer

periods, bleeding between periods), Anemia and weakness, Oedema, Breast enlargement and pain, Backache and headache, Dry, thin, itchy, tingling skin, Joint pain and stiffness, Excessive hair fall,




Physicochemical Analysis of Shauktika Bhasmas Prepared by Different Methods of Marana

Sneha Kubde*

Department of Rasshastra and Bhaishajya Kalpana, Bhausaheb Mulak Ayurved Mahavidyalaya, Nagpur, Maharashtra, India

Abstract

Shauktika is the choice of drug having various therapeutic uses in Ayurvedic practice. The present study was conducted to prepare processed Shauktika bhasmas using techniques (Dhamana, 1 Gajaputa and 7 Kumari Swaras Bhavana and Gajputa). Shauktika was subjected to Shodhana in Dolayantra with Nimbuswaras. Bhasma of this suddha Shauktika was obtained by three methods a. Dhamana, b. 1 Gajaputa and c. triturating it with Kumariswaras (Aloe vera Juice) and then subjected to Gajaputa for seven times for Marana (Incineration) process. To assure the quality of bhasma, Rasa Shastra quality control tests like Nischandratva, varitara, etc. were used. The bhasmas were analyzed for calcium estimation studies. The studies showed that the Shauktika bhasma prepared by Dhamana contained 43.02% calcium whereas Shauktika bhasma (Gajaputa) contain 44.31% calcium. It may be concluded that in pharmaceutical processing Shauktika bhasmas prepared by Gajaputa method is better than Dhamana. Keywords: Shodhana, Shauktika, Maranaa (incineration) procedures, Kumariswaras

INTRODUCTION Ayurveda is a well-documented traditional system of Indian Medicine. Rasa Shastra is the unique knowledge system, which provides unmatchable database of economical, effective and wide range of medicine. It utilizes almost all forms of matter available on earth. There is a segment which deals with products of marine origin under the heading Sudha Varga. Among those, Shauktika (Saadharna rasa varga), is identified as the external shell of sea animal Ostrea edulis Linn. [1, 2]. This is used widely in the form of Bhasma, which is the exclusively unique dosage form of Ayurveda, these acts in small doses and can cure chronic ailments. In traditional system of medicine the Shauktika, have been used as medicine to cure various ailments mainly related with stomach and in the treatment of dyspepsia, jaundice, enlarged spleen, liver, asthma, cough and also reported to be externally used as caustic in various forms of ointments [3, 4]. Shauktika is also included in Sadharan Rasa [5, 6]. Oyster shells were used in many areas of medicines, i.e., dyspepsia, jaundice, enlarged spleens and liver, asthma and cough [7, 8]. The metal and minerals are generally used in unique dosages form, i.e., Bhasma without which these could not be absorbed and assimilated in the body.

Dhamana and Gajaputa have been described for the purpose of application of heat in the Marana (incineration) of Shauktika [9, 10]. Thus, in this study, an attempt had been made to prepare Shauktika bhasmas using different Maranaa (incineration) procedures. A comparative study was carried out to evaluate the different Marana (incineration) procedures of Shauktika Bhasma. OBJECTIVES 1. To prepare Kalpa (a) Crude Shauktika

Churna; (b) Shodhana of crude Shauktika by simple method using Nimbuswaras. Shodhana of crude Shauktika by simple method using Nimbuswaras then Maranaa by three different methods.

Maranaa method 1 by Dhamanavidhi Maranaa method 2 by One Gajaputa Maranaa method 3 by Kumari Swaras

Bhawana and Gajaputa seven times 2. To study and compare physicochemical

analysis of all above Dravyas. MATERIALS AND METHODS Shauktika (Oyster shells) were procured from authenticate source of market. Nimbuswaras is




Irony—The Biggest Solution to Obesity is the Most Sedentary of All Human Activities

Benoy Bhaskaran*

Department of Ayurveda, Sree Sankaracharya University of Sanskrit, Kalady, Kerala, India

Abstract Nowadays lifestyle disorders accounts for a major share of mortality and morbidity. Obesity or Atisthoulya—the prime culprit behind the scene—is contributed by so many adverse lifestyle changes including improper sleep. The aim of the present study was to review aspects regarding sleep and obesity in all the classical Ayurvedic texts as well as modern medical text books, also to enquire the relationship between obesity and cycle of sleep and to propose suggestions regarding lifestyle management of obesity in people by giving special importance to sleep patterns. Information regarding sleep deprivation symptoms and body mass index (BMI) were collected from randomly selected 300 subjects using a questionnaire. After statistical analysis an inverse relation between sleep and sthoulya (obesity) was observed. Since the prevalence of circadian rhythm sleep disorders in the general population is unknown. Keywords: Nidra, sleep, nidrarodha, divaswapna (daytime sleep), atisthoulya

INTRODUCTION Ayurveda, the science of life considers nidra as one among the three pillars that forms a tripod—the life, food and proper sexual life being the other two. All systems of medicine accept sleep as one among the prime determinant of health and ill health. This should be read in connection with the single cause of health and ill health explained in Ayurvedic classics, i.e., samyak yoga of kaala, artha and karma [1]. Decreased or increased duration of sleep as well as improper sleep will cause health issues. In order to avoid such difficulties, Ayurveda explains ratri-charya in detail. In modern medicine also the importance of sleep in health is explained. Improper or inadequate sleep may lead to various complications, including life threatening conditions. Ācharya Suśruta explains tamas as the reason for nidra. When tamas covers the seat of chetana, the heart, sleep occurs. During sleep there is deprivation of indriyartha sannikarsha—the cause of pratyaksha njana. Such state of temporary unconsciousness that occurs periodically in rhythmic fashions is termed as sleep or nidra [2, 3]

Sleep is defined as a natural, periodic state of rest of the body and mind with closed eyes. During sleep all physiological activities including cardiac, respiratory and neurological decreases to the lowest possible level. In Ayurvedic classics so many entities such as Sukham, Dukham, Pusthi, Karshya, Bala, Dourbalya, Vrishata, Kleebada, knowledge, ignorance, life and death, etc. has been explained as the effects of samyak and asamyak mode of practicing nidra which brings dual results. These are the effects of samyak & asamyak mode of practicing nidra which brings dual results. Sukham, Pusthi, Bala, Vrishata, knowledge and a better life are in one side. It should be applied timely with restrictions; otherwise it can also act reversibly. Nidra is indicated for debilitated conditions of athisara, pravahika, etc. [1, 4, 5, 6]. RELATION OF NIDRA WITH DŌṢA Ashtanga hrudayakaara and other samhithas have already explained the relationship between the tridōṣas and nidra in the basic principles itself. In the chapter one of Ashtangahrudaya, it is mentioned that they respectively exhibit their marked presence in the end, middle, and beginning of life (vayah),

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