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Journal of AYUSH : Ayurveda, Yoga, Unani, Siddha and Homeopathy ISSN: 2278-2214(online), ISSN: 2321-6484(print)

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It is my privilege to present the print version of the [Volume 5 Issue 3] of our Journal of AYUSH: Ayurveda, Yoga,Unani, Siddha and Homeopathy, 2016. The intension of (JoAYUSH) is to create an atmosphere that stimulates vision, research and growth in the area of AYUSH: Ayurveda, Yoga,Unani, Siddha and Homeopathy. Timely publication, honest communication, comprehensive editing and trust with authors and readers have been the hallmark of our journals. STM Journals provide a platform for scholarly research articles to be published in journals of international standards. STM journals strive to publish quality paper in record time, making it a leader in service and business offerings. The aim and scope of STM Journals is to provide an academic medium and an important reference for the advancement and dissemination of research results that support high level learning, teaching and research in all the Science, Technology and Medical domains. Finally, I express my sincere gratitude to our Editorial/ Reviewer board, Authors and publication team for their continued support and invaluable contributions and suggestions in the form of authoring writeups/reviewing and providing constructive comments for the advancement of the journals. With regards to their due continuous support and co-operation, we have been able to publish quality Research/Reviews findings for our customers base. I hope you will enjoy reading this issue and we welcome your feedback on any aspect of the Journal.

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Journal of AYUSH : Ayurveda, Yoga, Unani, Siddha and Homeopathy

Contents

1. Efficacy of Vamana Karma in the Management of Yuvanapidaka w.s.r. to Acne Vulgaris: A Pilot Study Vipin Kumar, Santosh K. Bhatted, Sonu, Meera

2. Role of Ardhanarishwara Rasa Nasya and Nimbadi Guggulu in the Management of Kaphaja Shiroroga (Sinusitis): A Pilot Study Mansi, Aparna Sharma, Vipin, Sonu

3. Role of Krishnadi Churna and Panchavalkaladi Taila Pichu in the Management of Paripluta Yonivyapad (Pelvic Inflammatory Disease): A Pilot Study Sonu, Vipin Kumar, Hetal H. Dave, B. Pushpalatha

4. Formulation and Evaluation of Unani Anti-acne Cream Shahid Shah Chaudhary, Roohi Zaman, Shariq Shamsi

5. A Scientific Study: Regulation of Autonomic Nervous System through Slow Breath Pranayama Pradeep Kumar Pal, V.N. Mishra, H.H. Awasthi

6. Practical Utility and Scope of Dhoomapana in Nasal Disorders Shamsa Fiaz

7. Research Works carried out on Ardhavabhedaka (Migraine) in the Department of Shalakyatantra, Post Graduate Teaching and Research in Ayurveda, Jamnagar D.B. Vaghela, Manjusha R., Shweta Mata, Hemal Parekh

8. A Clinical Study on Effect of Patrapinda Sveda with Ashtakatwara Taila in Gridhrasi w.s.r. to Sciatica Kanika Wadhwa, Santosh Kumar Bhatted

9. Nadi Pariksha: An Ancient Ayurvedic Method of Diagnosis Kalpana B. Kachare, Santosh G. Girbide, Snehal A. Bankar

10.Medical Tourism in India: Perspective of Unani Medicine Farah Naaz, Noman Khan

11.Effect of Virechana Karma, Ketaki-Rasonadi Brimhana-Sneha and Amritadi Ghanavati in Asthikshaya w.s.r. Osteoporosis Sajjan Satish Kalwania, Santosh Kumar Bhatted, Meera K. Bhojani

Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy

ISSN: 2278-2214 (online), ISSN: 2321-6484 (print) Volume 5, Issue 3 www.stmjournals.com

Efficacy of Vamana Karma in the Management of Yuvanapidaka w.s.r. to Acne Vulgaris: A Pilot Study 1

Vipin Kumar1,*, Santosh K. Bhatted1, Sonu2, Meera3

Department of Panchakarma, National Institute of Ayurveda, Jaipur, Rajasthan, India Department of Prasuti and Stri Roga, National Institute of Ayurveda, Jaipur, Rajasthan, India 3 Department of Basic Principles, All India Institute of Ayurveda, New Delhi, India

Abstract

According to Ayurveda, among the 56 upangas, face is at the top, so everyone and mostly youngsters are most cautious about the beauty of face. Acne vulgaris is a chronic inflammatory disease of the pilosebaceous follicles characterized by comedones, papules, pustules and often scars; chiefly on cheeks, forehead, chin, nose and upper trunk. As per Ayurveda classics, this condition can be correlated with yuvanapidaka (mukhadushika) which is the result of vitiated kapha, maruta (vÄ ta) and shonita and the vishesha treatment as mentioned in classics is chardana (vamana karma). Hence the present study was conducted to observe the efficacy of vamana karma in the management of yuvanapidaka (mukhadushika). The results were assessed on the basis of signs and symptoms described in both, Ayurveda as well as modern medicine like pidaka, papules and pustules on face including medogarbhatva, ruja, daha, srava, etc. Marked improvement was observed in the chief complaints of the patients. Keywords: Yuvanapidaka, acne vulgaris, vamana karma, madanphala

INTRODUCTION

Beauty is a matter for joy forever. Everybody wants to remain not only healthy but beautiful too. Face is index of mind and mirror of the body. According to Ayurveda, among the 56 upangas, face is at the top, so everyone and mostly youngsters are most cautious and careful about the beauty of face. Unfortunately, skin of the face is affected by certain anomalies in adolescence age, which is the golden period of life. Acne is the scourge of mankind and the travesty of youth. Acne vulgaris is a disorder of pilosebaceous unit which predominantly affects the peripubertal population and clinically manifests as comedones (open/closed), papules, nodules, pustules and cysts and heals with scars [1]. Moderate to severe acne affects around 20% of young people and severity correlates with pubertal maturity. Acne persists into the 20s and 30s in around 64 and 43% of individuals, respectively. The heritability of acne is almost 80% in first degree relatives [2]. Yuvanapidaka (mukhadushika) is described as kshudraroga in our classics [3]. Due to aggravation of kapha, vata and shonita (rakta), pidaka (papules) resembling the sprouts on the bark of shalmali tree (Salmalia malabarica)

appear on the face of adolescents is known as yuvanapidaka, which make the face ugly [4]. Modern medications for acne include topical therapies, antimicrobials, hormones, surgery, UV irradiations; intralesions injections, etc. But those have their own limitations. All these treatment modalities burn a hole in the pocket alone with adverse effects without curing the disease and are only effective until used, with a very high rate of relapse on leaving medicine. Looking into the above mentioned facts, there is a need for a treatment which can treat effectively as well as reduces the recurrence of acne vulgaris. In Ayurveda texts, vamana karma and raktamokshana are chief treatments mentioned for yuvanapidaka along with certain topical applications and oral medications [5].

MATERIALS AND METHODS

In this study total 17 patients were registered and 15 patients completed the whole trial.

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Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy

ISSN: 2278-2214(online), ISSN: 2321-6484(print) Volume 5, Issue 3 www.stmjournals.com

Role of Ardhanarishwara Rasa Nasya and Nimbadi Guggulu in the Management of Kaphaja Shiroroga (Sinusitis): A Pilot Study Mansi1,*, Aparna Sharma1, Vipin2, Sonu3

Department of Shalakya Tantra, National Institute of Ayurveda, Jaipur, Rajasthan, India 2 Department of Panchakarma, National Institute of Ayurveda, Jaipur, Rajasthan, India 3 Department of Prasuti and Stri Roga, National Institute of Ayurveda, Jaipur, Rajasthan, India

Abstract

Kaphaja shiroroga is one among the 11 types of shirorogas mentioned by Aacharya Sushruta and can be correlated to sinusitis in modern science. Sinusitis is a major problem in the society due to its recurrent exacerbation and treatment with antibiotics, decongestants, antihistamine etc. and is not successfully combated due to their side effects. The drugs selected for present study ardhanarishvara rasa and nimbadi guggulu, are having kaphavatahara, lekhaniya, srotoshodhana and shothahara properties which help in the breakdown the pathogenesis of sinusitis. In present trial, 15 patients of kaphaja shiroroga (sinusitis) were treated with ardhanarishvara rasa nasya and nimbadi guggulu orally. Statistically extremely significant results were found in headache, heaviness in head, nasal obstruction and haziness in sinuses and very significant results were found in nasal discharge and tenderness over sinuses. Average percentage of relief was 63.27% in all the parameters of kaphaja shiroroga (sinusitis). Keywords: Kaphaja shiroroga, sinusitis, nasya, nimbadi guggulu

INTRODUCTION

Various types of shiro rogas are mentioned in ayurveda classics and kaphaja shiroroga is one among them. The clinical features of kaphaja shiroroga described by Aacharya Sushruta are guru pratistabdham (heaviness and fullness of head), himam (coldness in head), shuna akshikoota vadanam (swelling of face especially around the eyes), shirobhitapa (headache), shirogalam kaphopdigdham (feeling of having a coating of phlegm inside the head and throat) [1]. It can be correlated to sinusitis in modern science. Sinusitis refers to inflammation of the mucosa of paranasal sinuses. Major and minor symptoms of sinusitis are headache, facial pain/pressure, facial congestion/fullness, nasal discharge, nasal obstruction, post-nasal drip, periorbital swelling, fever, halitosis, fatigue, etc. [2]. Sinusitis an extremely prevalent disorder that has a significant impact on the quality of life of affected individuals. The reason behind this may be increasing pollution, changing lifestyle, urban sprawl and increasing resistance to the antibiotics. Being a

developing country, the incidence of the disease is high among Indian population. It affects one out of every seven adults in the United States, with more than 30 million individuals diagnosed each year. It is the fifth most common diagnosis for which antibiotics are prescribed [3]. It is often preceded by rhinitis and rarely occurs without concurrent rhinitis, as mucosa of sinuses is a continuation of nasal mucosa. So, infection of nose can easily reach to the sinuses. Repeated attack and improper management of the acute stage leads the disease to a chronic phase. The treatment of sinusitis includes antibiotics, decongestants, antihistamines, analgesics and surgical procedures. Although these treatments provide their best contributions towards the healing process, but sinusitis is not successfully combated due to its recurrence. The side effects of the analgesics and antibiotics are well known. Antihistamines may complicate drainage by thickening and pooling sinonasal secretions. Topical vasoconstrictors (e.g., oxymetazoline

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Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy

ISSN: 2278-2214(online), ISSN: 2321-6484(print) Volume 5, Issue 3 www.stmjournals.com

Role of Krishnadi Churna and Panchavalkaladi Taila Pichu in the Management of Paripluta Yonivyapad (Pelvic Inflammatory Disease): A Pilot Study 1

Sonu1,*, Vipin Kumar2, Hetal H. Dave1, B. Pushpalatha1

Department of Prasuti and Stri Roga, National Institute of Ayurveda, Jaipur, Rajasthan, India 2 Department of Panchakarma, National Institute of Ayurveda, Jaipur, Rajasthan, India

Abstract

Yoni shuddhata is one among the major fundamentals for a healthy offspring. Twenty types of yonivyapad mentioned in the classics are a major cause in hampering the normalcy of the female reproductive tract. In the present period, pelvic inflammatory disease is a burning problem whose incidences are increasing rapidly. Pelvic inflammatory disease (PID) is a disease of the upper genital tract. It implies infection and inflammation of the upper genital tract organs typically involving the uterus (endometrium), fallopian tubes, ovaries, pelvic peritoneum and surrounding structures. As per ayurvedic classics, this disease can be correlated with paripluta yonivyapad which is the result of vitiated vata and pitta dosha. Hence the present study was conducted to observe the efficacy of krishnadi churna and panchavalkaladi taila pichu in the management of paripluta yonivyapad. The results were assessed on the basis of signs and symptoms described in both, ayurveda as well as modern medicine like shroni vedana, prishthashula, sparshakshama, abnormal vaginal discharge, cervical motion tenderness, vaginal pH and ultrasonography etc. A special proforma was prepared and the patients were examined on the basis of available signs and symptoms. Patients were treated with krishnadi churna and panchavalkaladi pichu and marked result was observed in the form of improvement in chief complaints of the patients. Keywords: Paripluta, krishnadi churna, panchavalkaladi taila, pelvic inflammatory disease

INTRODUCTION

Health is an important factor that contributes to human well-being and economic growth. Wisdom, art, strength and wealth, are of no use if health is lacking. Currently, Indian women are facing multiple health problems, which ultimately affect aggregate socioeconomyâ&#x20AC;&#x2122;s output. Nidation of seed will grow only in favourable environment; likewise production of good offspring highly depends on the woman's reproductive health. Yoni shuddhata is one among the major fundamentals for a healthy offspring [1]. Twenty types of yonivyapads mentioned in the classics are a major cause in hampering the normalcy of the female reproductive tract [2]. Charaka says that yoni of woman afflicted with doshas or diseases, does not retain shukra or the female becomes infertile [3]. In the present period, pelvic inflammatory disease is a burning problem whose incidences are increasing rapidly. Pelvic inflammatory

disease (PID) is a disease of the upper genital tract. It implies infection and inflammation of the upper genital tract organs typically involving the uterus (endometrium), fallopian tubes, ovaries, pelvic peritoneum and surrounding structures. It is attributed to the ascending spread of microorganisms from the vagina or cervix to the contiguous pelvic structures [4]. If PID goes untreated, it causes scarring around the inflamed organs, which leads to infertility, chronic pelvic pain and blocked fallopian tubes-which make an ectopic pregnancy more likely. As per ayurveda classics, this disease can be correlated with paripluta yonivyapad which is the result of vitiated vata and pitta. According to CDC, in United States, more than 1 million women are estimated to experience an episode of PID every year. In modern system of medicine, antimicrobials, analgesics, NSAIDs are often prescribed in the treatment of pelvic inflammatory disease. Gastrointestinal upsets

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Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy

ISSN: 2278-2214(online), ISSN: 2321-6484(print) Volume 5, Issue 3 www.stmjournals.com

Formulation and Evaluation of Unani Anti-acne Cream 1

Shahid Shah Chaudhary1,*, Roohi Zaman2, Shariq Shamsi2

Department of Ilmul Saidla (Unani Pharmacy), Jamia Hamdard, New Delhi, India Department of Ilmul Saidla (Unani Pharmacy) National Institute of Unani Medicine, Bangalore, Karnataka, India

Abstract

In unani system of medicine (USM) many herbal drugs have been mentioned to be useful in the treatment of various skin diseases, which are considered safe and free from major side effects. Most of the formulations for topical application are in powder form and patients feel inconvenience in using traditional dosage forms in comparison to modern dosage forms. Therefore in the present study a formula (in powder form) for acne was selected to convert it into cream form. Cream was prepared using the extracts of Darchini, Husune Yusuf and Tukhm Khashkhash and then evaluated for their physicochemical parameters like organoleptic characters, pH, water content, total fatty substance, determination of residue, thermal stability, spreadability and specific gravity. Stability study of three months was also carried out at three different temperatures (4, 25 and 40°C). The data evolved from this study reveals that cream made from the classical nuskha of acne was found to be stable for the storage period of 3 months except the sample at 40°C. Further clinical study is required to establish its safety and efficacy. Keywords: Cream, unani, dosage form

INTRODUCTION

The skin is the largest organ of the body; it also forms a living biological barrier and it reflects an individual’s personality. It is therefore not surprising that there is great interest in “skin care”. The impairment of the normal functions of the skin can lead to acute and chronic illness with considerable disability and sometimes a need for hospital treatment [1]. In unani system of medicine (USM) many herbal drugs have been mentioned to be useful in the treatment of various skin diseases. The drugs are used since centuries and are considered safe. They do not seem to have any major side effects. CCRUM had already conducted the clinical trials on some chronic skin diseases like Bars (vitiligo), Nar-e-Farsi (Eczema) and Daussadaf (Psoriasis). In case of vitiligo, CRIUM Hyderabad has attained international fame for the successful treatment of this disorder. The council formulated some new combination of drugs for oral and local use and subjected to therapeutic trials in cases of eczema. The drugs have significant effect in chronic eczema, fissural eczema, contact dermatitis, chronic dermatitis and also in

lichen simplex chronicus. Urticaria, scabies and other skin diseases are also under clinical trial in CCRUM [2]. In most of the dermatological ailments, drugs applied topically, is the first line of treatment. Most of the formulae for the treatment of skin diseases mentioned in classical literature are in powder form, which are indicated to be applied topically on skin as it is or in the form of paste by mixing the powder with suitable vehicle like water, arq, milk, oil, etc. For example, safoof burg hina, safoof bars and safoofkharish are in powder form applied topically after mixing with water and jasmine oil respectively. Though the unani treatment in skin disorders is amazing but patients feel inconvenience in using traditional dosage forms in comparison to modern dosage forms, because the modern pharmaceutical industry is very advanced, they have various dosage forms which are standardized, attractive and convenient. A study showed that number of dropouts was more among the patients seeking unani treatment due to inconvenient dosage form [3].

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Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy

ISSN: 2278-2214(online), ISSN: 2321-6484(print) Volume 5, Issue 3 www.stmjournals.com

A Scientific Study: Regulation of Autonomic Nervous System through Slow Breath Pranayama Pradeep Kumar Pal1,*, V.N. Mishra2, H.H. Awasthi1

Department of Rachana Sharir, Faculty of Ayurveda, Institute of Medical Sciences, Banaras Hindu University, Varanasi, Uttar Pradesh, India 2 Department of Neurology, Institute of Medical Sciences, Banaras Hindu University, Varanasi, Uttar Pradesh, India

Abstract

Voluntary slow deep breathing functionally resets autonomic nervous system through stretch induced inhibitory signals and hyper-polarization currents that propagate through both, neural and non-neural tissue. The scientific basis of benefits of practicing slow Pranayama, especially alternate nostril breathing (Nadi Shodhana Pranayama as NSP) and Dhyana is regulation of cerebral dominance and shifting of autonomic nervous system. This regulation occurs via Nadis under control of Agya Chakra. The aim of the present study was to assess the effect of Yoga practices (Nadi Shodhana Pranayama and Dhyana) Yoga practices (Nadi Shodhana Pranayama and Dhyana on Agya Chakra) on Agya Chakra by symptomatic scale of migraine and essential hypertension through GSR measuring scale. For this, total 150 cases were selected and divided in three groups: (1) Healthy individuals, (2) Migraine and (3) Essential hypertension, 50 cases in each. Further, each group was divided in two sub groups: (i) Control and (ii) Intervention. Yogic practices were advised in all subgroups; beside this, in very low dose, medication also given to intervention subgroups of 2nd and 3rd groups. GSR of all three groups were analysed before and after each follow up (three follows up done). In all three groups, excellent improvement was recorded. Better progress was recorded in intervention subgroups than control in symptoms of psychological exertional due to over stress and anxiety. Observations were found statistically significant (p<0.001). So, it could be concluded that Yoga practices affecting the psycho physiological activities via the Agya Chakra (hypothalamo-cerebral system), improve quality of life either in healthy individual and diseased. Keywords: Pranayama, Dhyana, Autonomic Nervous System, Agya Chakra, Nadi

INTRODUCTION

Hypertension is one of the leading causes of the global burden of disease. Approximately 7.6 million deaths (13–15% of the total) and 92 million disability-adjusted life years worldwide were attributable to high blood pressure in 2001. Hypertension doubles the risk of cardiovascular diseases, including coronary heart disease (CHD), congestive heart failure (CHF), ischemic and hemorrhagic stroke, renal failure, and peripheral arterial disease. Depending on methods of patient ascertainment, ~80–95% of hypertensive patients are diagnosed as having "essential" hypertension (also referred to as primary or idiopathic hypertension). Essential hypertension tends to be familial and is likely to be the consequence of an interaction

between environmental and genetic factors. The prevalence of essential hypertension increases with age and individuals with relatively high blood pressures at younger ages are at increased risk for the subsequent development of hypertension. In the majority of patients with established hypertension, peripheral resistance is increased and cardiac output is normal or decreased [1]. Migraine, the second most common cause of headache, afflicts approximately 15% of women and 6% of men over a one year period. It is frequently an episodic headache connected with certain features such as sensitivity to light, noise, or movement; nausea and vomiting often go with the headache. A useful description of migraine is a benign and

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Practical Utility and Scope of Dhoomapana in Nasal Disorders Shamsa Fiaz* Department of Shalakya Tantra (ENT), National Institute of Ayurveda, Jaipur, Rajasthan, India Abstract

Dhoomapana is an important therapy advocated for the prevention and cure of diseases of the head caused by kapha and vāta and also for the treatment of the diseases related to ENT. Dhūmapāna may be defined as the process by which the medicated smoke is taken either through the mouth or nose and releasing it only through the mouth. In Ayurvedic texts this procedure is advocated as a part of dinacaryā (daily regimen), or pradhānakarma (main therapeutic procedure) and often as a paścātkarma (post procedure) in Nasya therapy. Dhūmapāna is the most practical and the best procedure to remove kapha from nasal passages and sinuses. Thus, the medicines administered through Dhūmapāna are plant based volatile compounds which are absorbed readily through mucous membrane as they are volatile in nature and in micro ionized form for treating nasal disorders particularly and also play an important role in maintaining the health and cure of the diseases related to ENT. Keywords: ENT, smoking, Dhūmapāna, dhoomapana

INTRODUCTION

Dhūmapāna is a Sanskrit compound word consisting of two words dhūma meaning smoke and pāna meaning drinking, or figuratively, intake. It is formed by șașțhī tatpuruṣa samāsa. Therefore, the compound word means intake of medicated smoke by mouth or nose, for the prevention of diseases of the head caused by kapha and vāta and also for the treatment of the diseases related to nose, ear, oral cavity, etc. Śabdakośa gives the definition of Dhoomapana as follows: Dhūmasvarūpasya bheṣajayuktasya dravyasya jatrūrdhvakaphavātotthavikārāṃ ajanmane jātānāṃ ucchedāya ca mukhena ghrāṇena vā sevanam [1].

HISTORICAL BACKGROUND

Smoking in India has been known since at least 2000 BC when cannabis was smoked and is first mentioned in the Atharvaveda, which dates back a few hundred years BC. Fumigation (dhūpa) and fire offerings (homa) are prescribed in Ayurveda for medical purposes and have been practiced for at least 3,000 years while smoking, dhūmapāna (literally "drinking smoke"), has been

practiced for at least 2,000 years. Tobacco was introduced to India in the 17th century. It later merged with existing practices of smoking (mostly of cannabis) [2]. In Ayurvedic text the procedure called dhūmapāna is mentioned in the following contexts. 1. As a part of dinacaryā (daily regimen) 2. As a pradhānakarma (main therapeutic procedure) and 3. As a paścātkarma (post procedure) The detailed reference of the procedure is available in these textual records:  Caraka Saṃhitā Sūtra Sthāna ch. 5  Suśruta Saṃhitā Cikitsā Sthāna ch. 4  Așțāņga Saṃgraha Sūtra Sthāna ch. 30  Așțāņga Hŗdaya Sūtra Sthāna ch. 21  Śārņgadhara Saṃhitā Uttarakhaņḍa ch. 9  Vaņgasena Saṃhitā ch. 16. etc.

IMPORTANCE OF DHŪMAPĀNA

It is mentioned as part of dinacaryā not only to prevent the disease but also to cure different types of diseases, especially in ūrdhvajatrugatarogas. Dhūmapāna is effective in case of kapha-vatapradhana disorders and Prāņavahasrota diseases like śvāsa, kāsa, Pratishyaya, etc.

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Research Works carried out on Ardhavabhedaka (Migraine) in the Department of Shalakyatantra, Post Graduate Teaching and Research in Ayurveda, Jamnagar D.B. Vaghela, Manjusha R., Shweta Mata*, Hemal Parekh

Department of Shalakya Tantra, Institute for Post Graduate Teaching and Research in Ayurveda, Gujarat Ayurved University, Jamnagar, Gujarat, India

Abstract

Ardhavabhedaka is a Tridoshaja disease; clinically, it is a Rakta/Pitta dominant disease. Ardhavabhedaka- hemicranial headache is a psychosomatic disorder: later replaced by migraine a Greek word "half of the head". Present study is aimed to highlight the effective role of Ayurvedic medicines, i.e. Laghu Sutashekhara Rasa, Sutashekhara Rasa, Brihat Dashmoola Taila, Brihat Jeevakadya Taila and Go-ghrita Nasya. Till date, total three clinical researches have been carried out in the subject of Ardhavabhedaka at Department of Shalakyatantra, IPGT & RA, Jamnagar. From the data obtained in clinical studies, trial drugs were found to be effective both on general and local symptoms as well as on associated symptoms. Keywords: Ardhavabhedaka, Brihat Dashmoola Taila, Laghu Sutashekhara Rasa, Migraine

INTRODUCTION

Ardhavabhedaka is a Tridoshaja disease [1]; clinically, it is a Rakta/Pitta dominant disease; and Acharya Charaka opined that the vitiated Doshas after reaching Shirah vitiates Rakta (Rasavaha and Raktavaha Srotasa) there to produce Shiro Roga (headache) [2]. Ardhavabhedaka, hemicranial headache is a psychosomatic disorder: later replaced by migraine, a Greek word "half of the head", because the pain of migraine often occurs on one side (Classical Migraine) but may also affect the entire head.

The survey results suggested that both, patients and physicians believe migraine treatment is elusive and that patients are becoming increasingly frustrated and dissatisfied with treatment outcomes. Present study is aimed to highlight the effective role of ayurvedic medicines, i.e. Laghu Sutashekhara Rasa, Sutashekhara Rasa, Brihat Dashmoola Taila, Brihat Jeevakadya Taila and Go-ghrita Nasya. Till date, total three clinical researches have been carried out in the subject of Ardhavabhedaka at Department of Shalakyatantra, Institute for Post Graduate

Teaching and Research in Ayurveda (IPGT & RA), Jamnagar. Details of Research Works on Ardhavabhedaka Till date a total of three research works have been carried out on Ardhavabhedaka in Shalakyatantra Department, IPGT & RA, Gujarat Ayurved University, Jamnagar. Details are given in Table 1. Table 1: Details of Clinical Research Works on Ardhavabhedaka at Department of Shalakyatantra, IPGT & RA, Jamnagar. Study No.

Name of Researcher

Year

No. of Patients Registered

Hemal et al.

2008

Mata et al.

2015

Vaghela et al.

2015

150

MATERIALS AND METHODS

For clinical study, patients attending OPD and IPD of Department of Shalakya, IPGT & RA, hospital fulfilling the criteria for diagnosis were selected randomly, irrespective of their

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A Clinical Study on Effect of Patrapinda Sveda with Ashtakatwara Taila in Gridhrasi w.s.r. to Sciatica Kanika Wadhwa*, Santosh Kumar Bhatted Department of Panchakarma, National Institute of Ayurveda, Jaipur, Rajasthan, India Abstract

Today is the era of modernization and fast life. Changing of life style of modern human being has created several disharmonies in his biological system. Advancement of busy professional and social life, improper sitting posture in office or continuous work in one posture and overexertion, lifting heavy weight, jerking movements during travelling; all these factors create undue pressure and stress injury to the spine and play an important role in producing disease like sciatica. In this way, this disease is now becoming a significant threat to the working population. The lifetime incidence of sciatica is estimated to be between 13 and 40%. The prevalence of sciatic symptoms reported in the literature varies considerably ranging from 1.6% in the general population to 43% in a selected working population. In modern medicine, the management of sciatica includes analgesics, epidural steroid injections, periradicular infiltration and surgical treatment at the cost of their own limitations and complications. In Ayurveda, sciatica can be correlated with Gridhrasi. Ayurveda through its holistic approach and radical treatment like Panchakarma, corrects the basic pathology by eliminating the chief causative factors. Svedana Karma is very important treatment modality in Panchakarma. Thus present study has been conducted on 20 patients to assess the efficacy of Patrapinda Sveda with Ashtakatwara Taila in Gridhrasi w.s.r. to sciatica. The result has been analyzed statistically. It was very effective in relieving pain, stiffness (more than 45%) and numbness (more than 70%) in patients of Gridhrasi. Keywords: Gridhrasi, sciatica, Patrapinda Sveda, Ashtakatwara Taila

INTRODUCTION

Sciatica (or sciatic neuritis) is a set of symptoms including pain that may be caused by general compression and/or irritation of one of five spinal nerve roots and sciatic nerve. Sciatica is a syndrome characterized by pain radiating from the back into the buttock and into the lower extremities along its posterior or lateral aspect and most commonly caused by prolapse of the intervertebral disc, the term is also used to refer the pain anywhere along the course of sciatic nerve. The symptoms of sciatica can be correlated to the disease called Gridhrasi, mentioned in Ayurvedic text under Vata Vyadhi, having symptoms like Ruka (pain), Toda (piercing pain), Stambha (stiffness), Spandana (twitching), Suptata (numbness) and Ruka (pain) radiating from Kati-Pradesha (lumbosacral region) to Padanguli (foot) [1]. The lifetime incidence of sciatica is estimated to be between 13 and 40% [2]. The prevalence of sciatic symptoms reported in the literature varies considerably ranging from 1.6% in the general population to 43% in a selected working population [3].

In sciatica, modern medicine provides various types of medical therapies like analgesics, muscle relaxants, epidural steroids initially and also goes for surgical treatment, which are generally associated with adverse effects. Ayurveda through its holistic approach and radical treatment like Panchakarma, corrects the basic pathology by eliminating the chief causative factors. Acharya Charaka very clearly states that the Svedana Karma is the procedure which relieves the Stambha (stiffness), Gourava (heaviness), Sheetata (cold) and also induces sweating [4]. Patrapinda Sveda is a very practical approach of Svedana procedure. Patrapinda Sveda is being practiced widely by majority of Panchakarma physicians owing to its easy procedure and excellent fast action. As Gridhrasi is a Vata predominant disorder, therefore it is indicated in Gridhrasi.

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Nadi Pariksha: An Ancient Ayurvedic Method of Diagnosis Kalpana B. Kachare*, Santosh G. Girbide, Snehal A. Bankar Department of Rognidan, R.A. Podar Ayurved Medical College, Worli, Mumbai, Maharashtra, India Abstract

In Ayurveda we have studied two hypotheses namely, Pinda Brhmanda Nyaya and Anshansha Kalpana. As per the Pinda Brahmanda Nyaya, whatever elements we see in the nature, we find same elements in the smallest part of the human body as well and vice versa. According to Anshanshakalpana, all the elements found in any organism, are found in the seed of that organism in the same proportion but in minute quantities. The presence of pulse at the Angushthamula is evidence of life. “Hastagatenadisarvanroganprabhashyate.” Nadi Pariksha is done to analyse and estimate the quantity of Tridosha in the body. Tridosha, i.e. Vata, Pitta and Kapha are considered as the fundamental. Concept of Nadi Pariksha found in various ancient Ayurved Samhitas like, Bhavprakash, Nadi Pariksha by Ravansamhita, Nadivigyan by Kanad. Theacharya Sharangdhara flourished it in his work as a means of diagnosis and prognosis. The concept of Nadi Pariksha is described in third chapter first part. Yogratnakara also describes Nadi Pariksha as diagnosis, in first chapter under heading Rog Pariksha. The examinations of Nadi Pariksha (Pulse examination) are evidence of many diseases as per Yogratnakara. These parameters are indicative of diagnosis of diseases. They were popular diagnostic tools in the past but nowadays they are not specifically used, so there is need to re-establish their results so that they can be used in future. Keywords: Ayurveda, Nadi Pariksha, pulse examination

INTRODUCTION

examined at the wrist of the person. Conventionally it is examined at right wrist of the males and left wrist of the females. Ideally it should be examined in the early morning and on empty stomach. Dosha usually stay at their own place, i.e. Ashrayasthana and come in the body hollows to do their function. Some of the Dosha are utilized during this process. After the process is over, the remaining Dosha goes back to their original place. Nadi Pariksha is an Ayurvedic tool of diagnosis practiced from long back. Nadi Pariksha is the science of observing the pulse from a perspective of diagnosis of the human body, mind and the sub-conscious. It is commonly known as pulse diagnosis. The pulse communicates more than what we can feel. Energy flowing through the various channels (Nadis) carries information about health of all that connects to them as organ channels (Srotas), tissues (Dhatus), organs and their health and regeneration into the blood. Body metabolism and even information about

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Medical Tourism in India: Perspective of Unani Medicine Farah Naaz*, Noman Khan Central Council for Research in Unani Medicine, Ministry of AYUSH, Government of India, Janakpuri, New Delhi, India Abstract

Medical tourism has emerged as a one of the trending markets across the globe. It encompasses primarily and predominantly biomedical procedures, combined with travel and tourism such as when consumers elect to travel across international borders to receive some form of medical treatment, which may span the full range of medical services. Though travelling abroad for health benefits is not a recent concept, it has gained more momentum and media interest in the last decades. India is one of the major contributors in this industry. Towering medical costs, high insurance premiums, increasing number of uninsured and under insured people in developed nations, long waiting period in the home country, availability of high quality health care services at affordable rate, and internet/communication channels in developing countries, cheaper air fares, and the diversity of tourist destinations available in the country are the driving forces of the outbound medical tourism. Currently, India hosts about 1.27 million medical tourists from industrialized countries like UK and USA and from its neighboring countries such as Bangladesh, Sri Lanka, and China. Its foreign exchange earnings from medical tourism are around US $1.8 billion. The Indian systems of medicine (ISM), i.e. Ayurveda, Unani, Yoga and Naturopathy, Siddha, etc., are among the most ancient systems of medical treatment, of the world. Medical tourism holds immense hope for development and promotion of Indian systems of medicine (ISM) worldwide, besides contributing to foreign exchange earnings. In fact, ISM systems are one of the elements of basic structure of medical tourism in India. India can provide medical and health care at international standard at comparatively low cost. This paper recognizes the perspectives of Unani system of medicine for medical tourism sector of India and explores the possible role of central council for research in Unani medicine (CCRUM) in hosting medical tourism centres in India. Finally, this paper analyses and concludes the scope of Unani medicine in medical tourism by which India can attracts more number of foreign tourists for the medical treatment. Keywords: Medical tourism, Unani, Siddha, Ayurveda, Yoga, Naturopathy

INTRODUCTION

A journey that patients take from one country to another country to get cost effective and efficient medical treatment, followed by a great vacation at some of the most beautiful locations is called medical tourism. In simple terms, the medical tourism refers to “visit by overseas patients for medical treatment and relaxation” [1]. Law has defined medical tourism as a travel from home to other destination to improve one’s health condition as one type of leisure [2]. This includes getting indigenous and alternative medical services, and any other form of tourism undertaken with the purpose of addressing a health concern. Monica has defined that medical tourism occurs when international patients travel across boundaries for their healthcare and

medical needs [3]. It can be defined as provision of cost effective private medical care in collaboration with the tourism industry for patients needing surgical and other forms of specialized treatment. However, no agreed definition of medical tourism exists; the term has been coined by travel agencies and the mass media to describe the rapidly growing practice of travelling across international borders to obtain hi-tech medical care. Medical tourism is actually amalgamation of healthcare with tourism. It has become 60 billion US dollar a year business with growing rate about 20% by a year which could increase to 100 billion US dollar by 2012 [4]. India is considered to be one of the best terminals for medical tourism due to the availability of

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Effect of Virechana Karma, Ketaki-Rasonadi Brimhana-Sneha and Amritadi Ghanavati in Asthikshaya w.s.r. Osteoporosis 1

Sajjan Kalwania1,*, Santosh Kumar Bhatted2, Meera K. Bhojani2

Department of Panchakarma, All India Institute of Ayurveda, New Delhi, India Department of Panchakarma, National Institute of Ayurveda, Jaipur, Rajasthan, India

Abstract

It is estimated that worldwide, osteoporosis causes more than 8.9 million fractures annually. Long-term use of modern medication of osteoporosis are generally associated with adverse effects like deep vein thrombosis, pulmonary embolism, endometrial cancer, ulcers of esophagus, upper GI irritation, irregular heartbeat and thromboembolic disease. As such, no direct reference of osteoporosis is available in Ayurveda but similar condition is described under different diseases like Asthikshaya, Asthimajjagata Vata. The proper nourishment of any Dhatu depends upon proper functioning of Agni, Srotas and Vata. Ayurveda advises for the correction of basic causative factor. Panchakarma treatment due to its Shodhana effect improves Agni. Virechana Karma, one among the Panchakarma is specific to eliminate the vitiated Pitta, which in turn improves the Agni. Asthikshaya is due to increased Vata; hence Snehana with Taila (oleation) is one of the best treatments for the correction of increased Vata; hence in this study Brimhana-Snehapana with Ketaki-Rasonadi Taila was done. And further, for the nourishment of Dhatu in general and Asthi Dhatun, in particular Rasayana drugs like Amrita, Shatavari, etc. were used as Amritadi Ghanavati. Thus present study has been conducted on 15 patients to evaluate the therapeutic effect of Virechana Karma, KetakiRasonadi Taila-Brimhana-Sneha and Amritadi Ghanavatiin Asthikshaya w.s.r. osteoporosis. The results have been analyzed statistically. Virechana Karma with Brimhana-Sneha and Amritadi Ghanavati are highly effective in osteoporosis (on BMD) which was statistically extremely significant (P .0001). Keywords: Osteoporosis, Asthikshaya, Virechana Karma, Brimhana-Sneha, Ketaki-Rasonadi Taila and Amritadi Ghanavati

INTRODUCTION

Osteoporosis is a disease of the bones. It happens when you lose too much bone; make too little bone or both. As a result, your bones become weak and may break from a minor fall or, in serious cases, even from simple actions, like sneezing or bumping into furniture. Osteoporosis is a pathological condition of the entire skeleton and is characterized by a low bone mass in combination with micro architectural changes, particularly of the cancellous bone; both add to the fragility of bone at distinct sites of the axial as well as the perpendicular skeleton.

It is estimated that worldwide; osteoporosis causes more than 8.9 million fractures annually, resulting in an osteoporotic fracture every 3 sec [3]. As such, no direct reference of osteoporosis is available in Ayurveda but similar conditions are described under different diseases like Asthikshaya, Asthimajjagata Vata. Asthikshaya is characterized with, fatigue, cracking of teeth and nails, and laxity of joints [4]. Asthimajjagata Vata is a pathological condition characterized by pain in bones, joints, reduced muscle mass, lack of strength, loss of sleep and continuous pain [5].

Osteoporosis is a disease of major public health importance, which affects over one third of all post-menopausal women with increasing morbidity and mortality [1, 2].

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