Zeitschriftenartikel: „Upanayas“

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Krishnaswamy, Jaya. „The UPANAYAN’ early intervention programme“. Indian Journal of Pediatrics 59, Nr. 6 (November 1992): 701–5. http://dx.doi.org/10.1007/bf02859404.

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O, Dharshana Krishnan, und Praveen BS. „A RANDOMIZED CONTROLLED CLINICAL STUDY ON TILA UPANAHA IN THE MANAGEMENT OF SANDHIGATA VATA“. International Journal of Research in Ayurveda and Pharmacy 13, Nr. 5 (15.10.2022): 53–57. http://dx.doi.org/10.7897/2277-4343.1305122.

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Introduction: Sandhigata vata is one of the vata vyadhi. Snehana and svedana are the commonly prescribed treatments for this. Upanaha sveda is a variety of svedana especially indicated in managing various vata vyadhi with pain and stiffness as presenting symptoms. A previous study on Atasi (Linum usitatissimum) upanaha in managing knee osteoarthritis showed an encouraging outcome. Tila (Sesamum indicum Linn) is a variety of svedopaga dravya, and tila taila (sesamum oil) is considered best in managing vata diseases. Aim: This clinical study will evaluate the efficacy of tila upanaha and atasi upanaha to ascertain the better. Materials and methods: 20 patients fulfilling the diagnostic and inclusion criteria of either sex was selected in each group. Upanaha was done for seven days. Findings were recorded in research performa on the 4th day and 7th day. Follow-up was done on the 15th, 30th, 45th and 60th days. Results: Tila upanaha sveda showed a highly significant

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Sucheta, Desai, Desai Ananta und Borannavar Shaila. „TO EVALUATE THE EFFECT OF UPANAHA SWEDA IN JANUSANDHIGATA VATA WITH VACHADI AND KOLADI YOGAS A COMPARATIVE CLINICAL STUDY“. International Ayurvedic Medical Journal 9, Nr. 8 (15.08.2021): 1675–82. http://dx.doi.org/10.46607/iamj1209082021.

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The present scenario of lifestyle is prone to cause many lives deteriorating conditions. Sandhigatavata is one among the Vatavyadhi and the commonest articular disorder affecting the middle-aged, obese, and elderly population. The advancement in working pattern, lifestyle & age-factor, all together have become a prime cause for aggravation of Vata, which accelerates Dhatukshaya (depletion of tissues). Sandhigatavata can be correlated with osteoarthritis (OA) which is one such chronic, degenerative, inflammatory disease that has a great impact on the quality of the life of an individual. OA poses a huge hindrance in the day-to-day activities of the sufferer like walking, dressing, bathing etc. As per Ayurveda, it is caused due to localized accumulation of aggravated Vata in joints, which leads to Shula, Sotha, Vatapoornadritisparsha and functional disability of affected Sandhis. If not treated in time, the disease makes man disable. According to epidemiology the prevalence of osteoarthritis in India is 22-39%. Different treatment modalities like Snehana, Swedana, Lepa, Bandhana, Agni Karma and Raktamokshana are emphasized in Ayurveda to provide better relief from the pain and swelling and restore mobility; for the management of these symptoms, Swedana is the most convenient & best procedure. So, the present study was aimed to assess clinically the effect of Upanaha Swedas in the management of Janusandhigatavata. Objectives: To evaluate and compare the efficacy of Vachadi Upanaha Sweda and Koladi Upanaha Sweda in the management of Janusandhigatavata. Materials and Methods: It was a randomized comparative clinical study; total 40 patients were divided into 2 groups as 20 in each. In Group A, patients were treated with only Vachadi Upanaha Sweda and other group patients were treated with Koladi Upanaha Sweda. Results: Statistical analysis revealed that both the interventions wereeffective in reducing all the signs and symptoms of Janusandhigatavata, however in parameters Shotha, tenderness and walking distance, Koladi Upanaha Sweda showed better response than Vachadi Upanaha Sweda. Conclusion: There is a significant effect of Koladi Upanaha Sweda over Vachadi Upanaha Sweda in Janusandhigatavata both clinically and statistically. Keywords: Janusandhigatavata, knee osteoarthritis, Koladi Upanaha, Vachadi Upanaha, Swedana.

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KAJIHARA, Mieko. „The Upanayana and Punarupanayana“. JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 52, Nr. 1 (2003): 473–71. http://dx.doi.org/10.4259/ibk.52.473.

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Raza, Wasim, und Binod Mishra. „Voices at the Door: Critical Responses to Susheel Kumar Sharma’s The Door is Half Open“. RESEARCH TRENDS IN MODERN LINGUISTICS AND LITERATURE 6 (28.12.2023): 96–98. http://dx.doi.org/10.29038/2617-6696.2023.6.96.98.

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Vipinsha R.S., Bibin K.B. und Amritha Thilak. „A comprehensive guide to Andopanaha - A modified Swedana procedure that can be utilized in Panchakarma in various forms“. Journal of Ayurveda and Integrated Medical Sciences 8, Nr. 12 (01.02.2024): 182–89. http://dx.doi.org/10.21760/jaims.8.12.27.

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Introduction: The Upanaha Sweda and Anda Pinda Sweda have wide levels of application in Ayurveda practice. Upanaha Sweda is mentioned by Acharya Charaka in Niragni Sweda type. Whereas, other classics like Susruta Samhita and Astanga Hrudaya mention it in the Sagni Sweda variety. So, combining both the views of Acharyas, we can interpret that there are 2 types of Upanaha i.e., Sagni Upanaha & Niragni Upanaha. Anda Pinda Sweda is a type of Snigdha Sankara Sweda. These two classically mentioned therapies are less utilized in many institutions due to various reasons. Here in this study, we are trying the sort out the practical difficulties and find the possible modifications of these classical procedures for their utilization in the modern era. Methodology: With the main intention of developing a Snigdha Swedana procedure having both the benefits of Anda Pinda Sweda and Upanaha Sweda, the Andopanaha is designed. Here in this new method, the Dhanya Dravya is replaced by the (Kukkuta Anda) egg white, which is also a good binding agent. Observations: Compared to the Anda Pinda Sweda procedure the contact of Egg proteins with the skin is more in the Andopanaha procedure. Which helps is more analgesic effects and anti-inflammatory effects of the egg proteins. Discussion: The paper is prepared by authors with the intention that procedures and standards of care must be updated with modern tools and technologies without violating the basic principles of Ayurveda. If the old procedures need any changes according to the modern era they must be followed for their propagation in the public.

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PK, Reshmi, Sudarshan A und Jeejo Chandran. „A comparative clinical study of the effect of Upanaha Sweda by using Kottamchukkadi Churna and Grihadhumadi Churna in Janusandhigata Vata w.s.r. to Osteoarthritis of Knee Joint“. Journal of Ayurveda and Integrated Medical Sciences (JAIMS) 5, Nr. 04 (25.08.2020): 112–17. http://dx.doi.org/10.21760/jaims.5.4.19.

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As per Ayurveda, Janusandhigata Vata is one among Vatavyadhi and can be compared with Osteoarthritis of Knee Joint in Modern Medicine with respect to the similarity of symptoms. Aims and Objectives: To evaluate and compare the effect of Grihadhumadi and Kottamchukkadi Upanaha in Janusandhigata Vata. Methods: Single blind randomized comparative clinical study allocated into 2 equal groups as A and B. Procedure: In Group A, Grihadhumadi Upanaha Sweda done for 7 days and in Group B, Kottamchukkadi Upanaha Sweda done for 7 days. Patients were examined as per the assessment criteria on 1st day before treatment, 8th day after completion of the treatment and 15th day as part of follow up. Observations and Results: Group A showed statistically highly significant effect in most of the criteria’s like Swelling, Stiffness, Tenderness, Visual Analogue Scale (VAS), Range Of Movements (ROM) and WOMAC INDEX. Group B showed statistically highly significant effect in Pain and Crepitation.

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Borkar, Dr Susmita. „Efficacy of Mashadi Upanaha Sweda in Niramavastha of Janusandhigata Vata- A Review“. International Journal of Ayurveda and Herbal Research (IJAHR) 1, Nr. 1 (2023): 1–5. http://dx.doi.org/10.54060/ijahr.v1i1.1.

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Sandhigata Vata is form of Vata vyadhi mainly affecting knee joint (Janusandhi), because it is weight bearing organ of body. Due to day- to- day sedentary life style and Vata prakop causes Doshavaigunya and Dhatuvaigunya. When the vitiated Vata aggravates in Janusandhi called as Janusandhigata vata. In Janusandhigata vata Shoola (pain), Shotha (swelling), Akunchana Prasaranayoho Savedana Pravrutti (pain during movements), Vatapurna druti sparsha (crepitus) of the joint are common clinical features. In Niramavastha of Sandhigata vata, dhatukshaya is a major event. Upanaha sweda or poultice application is one of the chikitsa described in the management of Sandhigatavata under samanya chikitsa sutra of swedana. Mashadi Upanaha sweda is of Guru, Snigdha, Brumhana, Vataghna by property, mixed with Masha,Godhuma, Devodar choorna,Kanji, Tilataila, Godugdha, Saindhava decrease vitiated Vata dosha and gives strength to the joints. This article is an initiation to study its efficacy of Mashadi Upanaha sweda in the management of Janusandhigatavata Niramavastha.

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K, Ravali, Sachin Chandra B, Praveen K. Madikonda und Johar B. „Role of Sheeta Upanaha in the Management of Vipadika – A Case Study“. International Journal of Ayurvedic Medicine 15, Nr. 1 (01.04.2024): 279–83. http://dx.doi.org/10.47552/ijam.v15i1.4502.

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Skin is the mirror which reflects the harmony of Internal functions of body. Psoriasis is a non-infective inflammatory, Proliferative, Chronic skin disease in which there are scaly papules and plaques that can involve any part of body. Palmoplantar psoriasis refers to psoriasis that develops on palms and soles. Vipadika is included in Kshudra kusta having sign and symptoms similar to Palmoplantar psoriasis. In this case study, A 65-year-old male patient a known case of Palmoplantar psoriasis approached with symptoms of Scales and fissures over both palms and soles with Pain, Severe itching and burning sensation for the past 1year. After clinical examination and history of the patient he was advised, Deepana & Pachana, Shamana Snehapana and Seetha Upanaha as module of treatment. Even though treatment principles such as Deepana, Pachana, Shamana Snehapana might have helped in the overall result, but it was Seetha Upanaha Chikitsa observed to be quite significant in this case, as patient started feeling better after starting of Seetha upanaha. After implementation of treatment plan patient has become completely symptom free and there was no recurrence even after six months.

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T K, Dhanasree, und Shaiju Krishnan. „NIRAGNI UPANAHA IN THE MANAGEMENT OF VATAKANTAKA: A CASE STUDY“. International Journal of Research in Ayurveda and Pharmacy 12, Nr. 5 (15.10.2021): 1–3. http://dx.doi.org/10.7897/2277-4343.1205131.

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Vatakantaka is one among the Aseethi Vata vikaras explained as a painful condition of the heel caused by its improper placement of the foot on the ground. Vatakantaka is seen as a common disease condition during these days and affects approximately 10% of the population. It is a condition that hinders day to day activities of the patient due to thorny pain in the foot. A diagnosed case of Vatakantaka came with complaints of pain within the heel and sides of the heel of the right foot for 5 months. There was no history of falls or trauma and other systemic illness. Positive family history was noted. Vatakantaka is a Sweda Sadhya Vyadhi and Upanaha is one among the classical line of treatment mentioned by Acharya Susrutha when Vata is vitiated in Snayu Sandi and Asthi. Vata getting localized in the Gulpha (ankle joint) and produces pain in the heel region. So Niragni Upanaha with Godhumadi yoga is administered continuous 7 days. Duration is 12 hours. The clinical features like heel pain and stiffness got relieved markedly on the 4th day itself. After the treatment, the patient got significant relief from symptoms. Upanaha is a type of Ekanga Sweda, and it induces sweating and brings Doshavilayana. It helps in reducing Vata dosha, Shoola, and Stambha

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N, Swathi, und Anup B. Thakar. „EVALUATION OF EFFECT OF VAITARANA BASTI AND UPANAHA SWEDA IN LOW BACK ACHE (KATI GRAHA) DUE TO SACROILITIS: A CASE REVIEW“. International Ayurvedic Medical Journal 8, Nr. 10 (18.10.2020): 4917–19. http://dx.doi.org/10.46607/iamj5808102020.

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According to WHO, low backache is one of the leading causes of disability affecting about 540 million people in the world. Objectives: To evaluate the effect of Vaitarana Basti and Upanaha Sweda in Katigraha (low backache) caused due to sacroiliitis. Methods: A female patient aged 28 years suffering from pain and stiffness in low back was taken in this study. Her VAS score was 6 and ODI (Oswestry disability index) was 36 (72%). The case was diagnosed as sacroiliitis through MRI. She was treated with Vaitarana Basti and Kolakulatthadi Upanaha Sweda. Results: VAS score was reduced to 1 and ODI-10 (20%). Conclusion: Significant improvement was found in the reduction of pain and stiffness due to Deepana, Pachana and Shoolahara properties of Dravya.

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Deshpande, Madhav. „Ksatriyas in the Kali Age? Gāgābhatta & His Opponents“. Indo-Iranian Journal 53, Nr. 2 (2010): 95–120. http://dx.doi.org/10.1163/001972410x12686674794853.

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AbstractThis paper deals with the history of the disputes regarding the Ksatriya status of the local ruler Shivaji and the Cāndrasenīya Kāyastha Prabhu (CKP) community of Maharashtra. The origin of these disputes lies in the wider dispute concerning whether there are any true Ksatriyas in the Kali age. The CKPs of Maharashtra claimed to be Ksatriyas and thus entitled for the rite of Upanayana, while the dominant regional Brahmin opinion was that they were Śūdras and not entitled for the Upanayana. The dispute broke out a few years before Shivaji's coronation, and to the discomfort of the local Brahmins, Gāgābhatta of Banaras settled it in favor of the Kāyasthas in his work, the Kāyasthadharmadīpa. In decades after Shivaji's death, the dispute broke out again, and within Maharashtra, gradually the Dharmaśāstric opinion shifted against the views of Gāgābhatta, and toward the end of the rule of the last Peshwa, this dispute was raised again by Nīlakantha Śāstri Thatte in Pune against the Kāyasthas. I have traced the lineage of Nīlakantha Thatte, through his teacher Vaidyanātha Pāyagunde, to his teacher, the great Nāgeśabhatta of Banaras. Nāgeśsabhatta produced his Vrātyatāprāyaścittanirnaya at a śāastrasabhā in Jaipur, where he argued that there were no pure Ksatriyas surviving in the Kali age, and that the impure ones do not have the eligibility for Upanayana through some expiation. So the Kāyasthas could not claim to be genuine Ksatriyas either. It was this opinion of Nāgesabhatta, counter to the opinion of Gāgābhatta, that steadily gained popularity among the Pune Brahmins during the rule of the Peshwas, finally reflected in the activities of Nīlakantha Thatte.

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Preeti Chaturvedi, Minakshee Chouhan und Shivani Paliwal. „Effect of Dashmoola Siddha Ksheera Janu Basti and Jatamayadi Upanaha in Sandhigatavata (Osteoarthritis) - A Case Study“. Journal of Ayurveda and Integrated Medical Sciences 8, Nr. 9 (09.11.2023): 178–82. http://dx.doi.org/10.21760/jaims.8.9.29.

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Sandhigatavata is one of the Vata Vyadhi characterized by the symptoms as Sandhi Shoola and Sandhi Sphot. Most middle-aged and older adults experience degenerative joint disorders with symptoms such as swelling, pain on flexion and extension. Symptoms of Sandhigatavata exhibit apparent similarity with that of osteoarthritis, a degenerative disorder that occurs when articular cartilage wears down and the failure of diarthrodial joint. A Single clinical case study was conducted to evaluate the effectiveness of Dashmoola Ksheera Janu Basti and Jatamayadi Upanaha in Janu Sandhigatavata. Dashmoola Siddha Khseera was freshly prepared, used in Sthanik Janu Basti and Jatamayadi Upanaha applied externally over the affected knee joints of the patient for 1-2 hrs daily, for 21 days. After the treatment, the patient experienced significant relief and observed visible reduction in predominant symptoms.

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S, Ahalya, und Shalini T V. „A REVIEW ON UPANAHA: AN AYURVEDIC TOPICAL APPLICATION“. International Journal of Research in Ayurveda & Pharmacy 7, Nr. 5 (14.10.2016): 22–25. http://dx.doi.org/10.7897/2277-4343.075188.

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Bhattacharyya, Rima. „CLINICAL EVALUATION OF DASAMOOLADI GHRITA VASTI, UPANAHA AND ORAL POLYHERBOMINERAL COMPOUND IN THE MANAGEMENT OF OSTEOARTHRITIS OF KNEE JOINTS (JANU SANDHIGATA VATA)“. International Ayurvedic Medical Journal p5, Nr. 4 (25.05.2021): 2902–8. http://dx.doi.org/10.46607/iamj05p5042021.

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Sandhigata Vata is the most common form of musculoskeletal disorder. It is a degenerative disease, mostly affects female and the most common age group is in between 35-65 years. Osteoarthritis hampers day to day activities and leads to deformity. Hence, Ayurveda improves the quality of life of osteoarthritis patients through internal and external therapies. In this particular study, Janu Sandhigata Vata patients are treating with Dasamooladi Matra Vasti, Upanaha and oral polyherbomineral compound for a duration of 2 months, in dept. Of Kayachikitsa, Govt. Ayurvedic College and Hospital, Guwahati. The aim of this trial is to establish Ayurvedic Principle of treatment along with various drug options for both internal and external measures to manage Sandhigata Vata. However, further research studies are needed to fulfil the aims and objectives. Keywords: Janu sandhigata Vata, osteoarthritis, Dasamooladi Matra Vasti, Upanaha, oral polyherbomineral compound, clinical trial.

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Anju Gangwar. „Aoupnishdiy Shiksha ke Prachin Bhartiya Pramukh Vishvidhyalya“. Knowledgeable Research: A Multidisciplinary Journal 1, Nr. 12 (31.07.2023): 10–14. http://dx.doi.org/10.57067/kr.v1i12.118.

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The education system of ancient India included gurukuls, where students lived permanently under the tutelage of an acharya. After the Upanayana ceremony, the Acharyas used to admit the students and arrange for their food, clothes and residence. Children of all varnas, castes and classes were allowed admission in Gurukulas, which promoted knowledge and development.

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S, Sandeep, und Tandup Angial. „A COMPARATIVE STUDY ON EFFICACY OF AGNIKARMA AND UPANAHAM IN VATAKANTAKA“. International Ayurvedic Medical Journal 8, Nr. 9 (23.09.2020): 4431–41. http://dx.doi.org/10.46607/amj2108092020.

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Ayurveda, the science of life, which is an ancient healthcare system which is based on eternal principal of health life. The whole clinical approach of Ayurveda is based on prevention, promotive and curative as-pect.Vatakantaka is that disorder, which interfere with the free locomotion of the individual resulting in hindrance to his daily activities. Acharya Sushrutha explain it under Vatavyadi; & in due course, other au-thors like Vagbhata, Yogarathnakara, Chakradatta, Vangasena and Madhavakara also narrate the same. In Vatakantaka pain in the heel develops due to walking on uneven surfaces or excessive walking. Due to the Nidanas,Vata gets vitiated and reside at Gulpha Sandhi, produces the disease. Sushruta has mentioned different methods of management for different diseases. Here in the management of vatakantak, Acharya described, sneha, upanaha, agnikarma, bandhana and unmardana. Keeping in view of the many draw backs of modern methods of managements, a comparative clinical trial is aimed at the evaluation of the efficacy of Agnikarma with such and Upanaha with kottanchukkadi choorna in Vatakantaka with an in-tention to promote an effective, economical and simple treatment with no adverse effects

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MARUI, Hiroshi. „A study of the function of the fourth member upanaya of the Nyaya's five-membered syllegism“. JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 53, Nr. 2 (2005): 923–15. http://dx.doi.org/10.4259/ibk.53.923.

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Bhagyashree und Anand Katti. „A Comprehensive Critical Analysis of Upanaha SwedaAlong with its Mode of Action.“ International Research Journal of Ayurveda & Yoga 04, Nr. 12 (2022): 81–87. http://dx.doi.org/10.47223/irjay.2021.41213.

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Boruah, Geetismita, Ashvini Kumar M, Nataraj HR und Lohith BA. „Ayurvedic Management of Upanaha Induced Contact Dermatitis, a Type IV Delayed Hypersensitivity Reaction- A Case Report“. Journal of Ayurvedic and Herbal Medicine 8, Nr. 3 (30.09.2022): 169–72. http://dx.doi.org/10.31254/jahm.2022.8306.

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Adverse drug reactions (ADR) are undesirable side effects of a pharmacological therapy that have a significant impact on an individual's quality of life. A 79-year-old female presented to the Panchakarma OPD of Sri Dharmasthala Manjunatheshwara College of Ayurveda and Hospital, Hassan, with complaints of itching, burning sensation, rash, and swelling in both knees for three days. She was diagnosed with an Upanaha induced contact dermatitis, specifically a Type IV delayed hypersensitivity reaction. The symptoms were completely resolved after a 15-day therapeutic strategy with Sudarshan Ghana vati, Laghusootshekhar rasa, and local application of Shatadhouta ghrita and Aloe Vera (Aloe Berdensis).

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Swetha BM, Madhusudhan Kulkarni und Yaseen Hullur. „A review on Janusandhigata Vata“. Journal of Ayurveda and Integrated Medical Sciences 9, Nr. 2 (10.04.2024): 258–62. http://dx.doi.org/10.21760/jaims.9.2.39.

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Janusandhigata Vata is explained in concise form in our Samhitha. The symptoms includes Vatapoorna-Dritisparsha, Sandhi Shotha, Prasarana Acuchanayo Vedana, Atopa, Sandhi Hanti. Various treatment modalities have been employed such as Bahya and Abhyantara Snehana, Basti Prayoga, Upanaha, Agnikarma, Bandhana, Unmardana. Aetiology and symptomology of Sandhigata Vata mentioned in Samhitha, mimics with the symptoms of osteoarthritis of contemporary science. Osteoarthritis is defined as a non-inflammatory degenerative joint disease marked by degeneration of articular cartilage, accompanied by pain and stiffness of joints. When left untreated this disease makes the person crippled and dependent on others for attending normal daily activities.

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Kumar, Adarsh, N. Srikanth, Rakesh Rana, Richa Singhal, VC Deep, Ramavtar Sharma, Bharti Gupta et al. „Clinical Evaluation of Upanaha with Vachadi Churna in the Management of Osteoarthritis Knee“. Journal of Research in Ayurvedic Sciences 4, Nr. 4 (2020): 149–57. http://dx.doi.org/10.5005/jras-10064-0116.

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Senan, Lakshmy C., Shaithya Raj und Rabinarayan Tripathy. „Open-label clinical study to compare the effect of Agnikarma, as a stand-alone treatment, versus, in association with Snayugatavata treatment protocol, in tennis elbow“. AYU (An International Quarterly Journal of Research in Ayurveda) 44, Nr. 2 (2023): 73–82. http://dx.doi.org/10.4103/ayu.ayu_360_21.

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Abstract Background: Tennis elbow, the painful condition of extensor tendons of the humerus caused by repetitive stress, has no reliable treatment apart from symptomatic support. Ayurvedic practitioners widely use Agnikarma (therapeutic/thermal cauterization) and Snayugatavata Chikitsa (tendinitis treatment protocol) as treatment modalities for it. Agnikarma or Daha is indicated in extremely painful conditions of tendons. Snayugatavata Chikitsa includes Snehana (oleation), Upanaha (medicated bandage), and Daha (thermal cauterization). Aim: To evaluate the efficacy of “Agnikarma” alone and along with Sneha and Upanaha as a part of Snayugatavata Chikitsa’ in tennis elbow treatment and to compare their relative effectiveness. Materials and methods: The study was an open-label, double-armed, prospectively designed, comparative clinical study with 60 patients with tennis elbow randomly allocated into two groups. Group I received Snayugatavata treatment protocol for 8 days, where Kottamchukkadi oleation and medicated bandage were administered for 7 consecutive days and a single sitting of Agnikarma was done on the 8th day. Group II received Agnikarma with Panchadhatu Shalaka (a five-metal alloyed thermal cautery instrument) alone in two sittings on the 1st and 8th days. Assessment was carried out on the 8th, 15th, 30th, and 90th days for five parameters, namely pain, tenderness, inability to do specific tasks, Cozen’s test, and Mill’s maneuver. Results: Both groups showed significant results in all five assessed parameters with P < 0.0001. On comparative analysis between the groups, Agnikarma alone was proved more effective than Snayugatavata Chikitsa with P < 0.0001 for all the parameters for 3 months. Conclusion: Agnikarma, as a stand-alone treatment, can be chosen to offer a simple, cost-effective, safe, and short-term treatment to cure the tennis elbow.

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Kumar, Tarun, und Rajashekhar V. Sanapeti. „EVALUATION OF EFFECT OF GODHUMADI UPANAHA SWEDA IN NIRAMAJA KATIGRAHA: AN OPEN CLINICAL TRIAL“. International Journal of Research in Ayurveda & Pharmacy 8, Nr. 2 (11.06.2017): 139–41. http://dx.doi.org/10.7897/2277-4343.08299.

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Patil, Sukanya H., Pradeep L. Grampurohit, Ashwini Patil und Deepti Bagewadi. „RATIONALE OF DIFFERENT PRACTICES OF UPANAHA SWEDA AND ITS CLINICAL UTILITY: A REVIEW ARTICLE“. International Journal of Research in Ayurveda and Pharmacy 9, Nr. 3 (22.06.2018): 5–7. http://dx.doi.org/10.7897/2277-4343.09351.

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Sachinkumar Sahebrao Patil. „An Ayurvedic approach to the management of Sandhishula and Sandhishotha“. World Journal of Advanced Research and Reviews 16, Nr. 3 (30.12.2022): 1103–7. http://dx.doi.org/10.30574/wjarr.2022.16.3.1483.

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One of the most prevalent issues among the aged population is joint pain. Shula, shotha, and prasaarana-aakun chanayo pravruttischa vedana are its clinical hallmarks. Ayurveda described a number of therapeutic techniques, including herbal medicine, snehana, swedan, upanaha, and lepa, for the management of joint pain. The branch of medicine known as Kayachikitsa deals with using ayurvedic medicines to treat a variety of illnesses. This branch also suggested using various natural medicines to relieve joint discomfort. The most popular medication used to treat the joint pain condition Amavata is Guggulu (Comiphoramukul). Similar to how different herbal formulations of Ashwagandha, Rasna, Sunthi, Pippali, Gokshura, and Trivrut are also advised in conditions involving joint pain. The importance of herbal therapy in treating joint pain is summarized in this article.

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Riana, I. Ketut, Putu Evi Wahyu Citra Wati und Fransiska Dewi Setyowati. „UPACARA PEWINTENAN JRO PASEK DESA PAKRAMAN LES-PENUKTUKAN: KAJIAN LINGUISTIK BUDAYA“. Linguistika: Buletin Ilmiah Program Magister Linguistik Universitas Udayana 26, Nr. 1 (30.09.2019): 44. http://dx.doi.org/10.24843/ling.2019.v26.i01.p06.

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Mewinten or Upanaya is one of the Manusa Yadnya ceremonies. Physically, mewinten berate is a self purification conducted by using water and flowers. Jro Pasek’s pewintenan ceremony at Pakraman Village Les-Penuktukan is one of the Bali Aga or Bali Kuna society’s ceremonies. It aims to purify the personal to be headmen of the ritual ceremony. In custom, he has the duty to lead the ceremony and society. Initially, the ceremony is purified at the personal selected of Jro Pasek’s house. And then, during the afternoon the selected Jro Pasek enter Bale Agung temple accompanied by the village custom to conduct pewintenan ceremony. This ceremony leads by the eldest and highest position as Jro Mangku at Les-Penuktukan, Jro Mangku Puseh. Moreover, Jro Pasek will be staying up late (mekemit) at the temple for 3 days. After 3 days it will be continued with mancangkarma ceremony to the beach. This study is a field research assisted with some techniques to collect datas such as: interview and note taking. All recorded data then being transcript by data cards. Formal and informal methods are the techniques used for the discussion of result analysis. Formal method consists of with symbols, table, etc., meanwhile informal method is using words in explanation.

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Nautiyal, Manish, Bhupendra Singh Chouchan, Surendra Singh Rajput und A. K. Singh. „Ayurveda Kayachikitsa towards the management of joint pain: a review“. Journal of Drug Delivery and Therapeutics 8, Nr. 6 (15.11.2018): 314–17. http://dx.doi.org/10.22270/jddt.v8i6.2010.

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Joint pain is one of the very common problems amongst the elderly age population. Clinically it is characterized by shula, shotha and prasaarana-aakunchanayo pravruttischa vedana. Ayurveda described various treatment modalities for the management of joint pain such as; snehana, swedan, upanaha, lepa and herbal medicine. Kayachikitsa is branch which deal with use of ayurveda drugs for the management of various diseases. This branch also recommended use of different natural medicine for the treatment of joint pain. Guggulu (Comiphora mukul) is most common drug used in Amavata; disease of joint pain. Similarly various herbal formulation of Ashwagandha, Rasna, Sunthi, Pippali, Gokshura and Trivrut are also recommended in diseases of joint pain. Present article summarized role of herbal medicine in joint pain. Keywords: Ayurveda, Kayachikitsa, Joint Pain, Shula, Vedana.

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Manab, Sarmah Jyoti, Mahor Bharti, Arse Reshma und Kumar Pravesh. „EFFECT OF MUSTADI UPANAHA AND TAILA DHARA IN AVASCULAR NECROSIS OF HIP JOINT: SINGLE CASE STUDY“. International Ayurvedic Medical Journal 8, Nr. 9 (23.09.2020): 4544–48. http://dx.doi.org/10.46607/iamj4008092020.

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Avascular necrosis is a disease in which cellular death of bone component occurs due to interruption of the blood supply. Bone fractures, joint dislocations, alcoholism and long-term use of steroids are the commonly found risk factors of the disease. The disease generally happens in 35 to 60 years old population and commonly affects hip joint. About 10,000 to 20,000 people usually develop osteonecrosis of head of femur yearly in United States. This case deals with a diagnosed case of avascular necrosis of the femoral head in a 68 years old female. Patient had been suffering from pain in the left hip joint since 5 years. She had been under allopathic conservative treatment for her complaints, but symptoms aggravated rapidly since 4 months. So, for further management, she came to Out Patient Department of Panchakarma, Rishikul Campus where three sittings of local application of Mustadi Upanaha on left hip region along with Taila Dhara with Dhanwantaram Taila was performed. After three sittings, she got significant relief in joint pain and her quality of life. The assessment was done based on both subjective as well as objective parameters after each sitting. This study reveals that Panchakarma procedure like Mustadi Upnaha, Taila Dhara provided a significant relief in this case.

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Tadas, Vibha, und ShwetaD Parwe. „EVALUATION OF EFFICACY OF KUKKUTANDA POTTALI SWEDA AND KUKKUTANDA UPANAHA SWEDA IN MANYASTHAMBHA- A COMPARATIVE STUDY.“ International Journal of Advanced Research 5, Nr. 11 (30.11.2017): 919–26. http://dx.doi.org/10.21474/ijar01/5850.

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Timilsina, Rajendra Raj. „Sandhyopaasan:The Hindu Ritual as a Foundation of Vedic Education“. Dhaulagiri Journal of Sociology and Anthropology 9 (07.12.2015): 53–88. http://dx.doi.org/10.3126/dsaj.v9i0.14022.

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Yoga, meditation and Hasta Mudra Chikitsa (medication through the exercise or gesture of hands) known as spiritual activities in the past have been emerged as bases to maintain one’s health, peace and tranquility. Some people follow yoga, some focus on meditation and others apply “Hasta Chikitsa” or “Mudra”. They are separate traditional exercises. They require to spend 10 to 30 minutes once or twice a day for their optional exercise/s. It is proved that such practice has productive effect in different health treatments. This paper has applied the methods of observation, interview and literature review as qualitative paradigm in exploring their original roots of Vedic Sandhyopaasan. Twice born castes (Brahman, Chhetri and Baishya) of Nepali Hindu society has been found practicing all components of the exercises as a unified ritual of Sandhyopaasan. Upanayan (Bratabandha) ritual teaches Sandhyopaasan procedures for self control and self healing of the performers. Brahman is not eligible as Brahman without doing the ritual daily. However, this study has found that some Dalits have also been practicing Sandhyopaasan daily and feeling relaxed. Findings of this study show that Sandhyopaasan is a compact package of yoga, meditations and Hasta Chikitsa. Students and gurus of Vedas have been regularly following the compact package for inner peace and self control. Root of yoga, meditation and “Mudra” is Sandhyopaasan and this is the base of Hindu education system. The paper analyzes the ritual through Hindu educational perspective.

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Muthu, Dr S. „Education System in Vaikhanasa Tradition“. JOURNAL OF DEVELOPMENT ECONOMICS AND MANAGEMENT RESEARCH STUDIES 09, Nr. 12 (2022): 16–20. http://dx.doi.org/10.53422/jdms.2022.91203.

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Vishnu began in public temples even before the Christian era. 'Bhitargaon' and the 'Deogarh’ monumental temples in the North are dedicated to Vishnu built during Gupta period in the 4th or 5th Century AD. Many temples have been built in subsequent periods by Kings and Vishnu tradition followers. Daily worship is done to him from the Vedic period. Temple worship took the Vedas as its principles, and was followed in two divisions known as Vaishnava and Saiva. Advaita, Dvaita, Visistadvaita, Idol worship were practiced. Saiva Agamas and Vaishnava Agamas are being followed in almost all the places in our country. As per Vaikhanasa sutra, those who are well versed with all the samskaras are eligible to do the pooja in Vaikhanasa Agama temples. Agama is based on Vedic mantras and one becomes eligible to read the Agama only after getting Upanayana Samskara. Further, the learner should attain at least a minimum of 9 years to have a good grasp of Agama Sastras and communicate the significance of Agama sastras to others. This study attempt to discuss the education system in Vaikhanasa Tradition

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Kumar, Tarun, RajashekharV Sanapeti und BS Prasad. „Evaluation of effect of poultice (Upanaha Sweda) in low back pain (Katigraha): A randomized comparative clinical trial“. AYU (An international quarterly journal of research in Ayurveda) 40, Nr. 3 (2019): 159. http://dx.doi.org/10.4103/ayu.ayu_71_18.

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Sunder, Anu P., Sreelekha - und Aneesh -. „CONCEPT AND RELEVANCE OF JALOOKAVACHARANA IN THE FIRST STAGE OF PERIARTHRITIS OF SHOULDER JOINT“. International Ayurvedic Medical Journal p8, Nr. 01 (24.11.2023): 45–49. http://dx.doi.org/10.46607/iamj07p8012023.

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Periarthritis of the shoulder joint is a painful, progressive, and disabling disease. The structures involved in the disease are joint capsules, tendons, ligaments, and bursae. The disease progresses through three unique stages: a stage of pain, a phase of stiffness, and a stage of recovery. In the conventional system, the treatment modalities involve using anti-inflammatory drugs and corticosteroid injections in the initial phases and surgical decompression in the later stages. This only gives symptomatic relief and has its complications. The initial stages of the disease present with Amsa ruk (Shoulder Pain) and Amsasandhi Sopha (swelling of shoulder joint) of kapha pitta predominance with Raktadusti. The procedures like lepana, upanaha and internal medications adopted in this stage do not give permanent and complete relief from symptoms. Thus, by considering the dosha vitiation in the initial phases of the disease, Jalookavacharana (Leech Therapy) would be an appropriate intervention since it has anti-inflammatory and analgesic effects.

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Guled, Siddaram, und Sumayya Iqra. „AYURVEDIC MANAGEMENT OF BRACHIAL PLEXOPATHY: A CASE REPORT“. International Journal of Advanced Research 12, Nr. 01 (31.01.2024): 866–69. http://dx.doi.org/10.21474/ijar01/18196.

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Background:The Brachial Plexopathy is a condition characterized by a lesion of the brachial nerve plexus. Depending on the aetiology, brachial plexopathy is classified as post-traumatic, infectious, toxic, compressiom-ischaemic, dysmetabolic and auto-immune. Among the causative factors, injuries are the most common. Symptoms include numbness, paraesthesia, weaknessin shoulder, arm and hand. Based on the references in Ayurvedic literature it can be correlated to Apabahuka. Case Presentation:A 51-year-old male patient with the diagnosis of brachial plexopathy reported to OPD with complaints of weakness of right upper limb for 8 months associated with stiffness of right shoulder joint. The patient was treated with Ayurvedic therapeutic interventions such as nasya karma, greeva basti, Sthanika seka, sarvanga abhyanga and sarvanga shashtika shaali pindasweda, sthanika upanaha swedaalong with Vatakaphahara and Vataharashamanoushadhiswere prescribed. Conclusion: After 15 days of treatment, there was marked relief in the symptoms in the form of reduced weakness and stiffness of right upper limb. The above treatment protocol along with oral medications has shown significant result clinically in the present study.

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Namitha, S. S. „A clinical case study to evaluate treatment of Sandhivata using Vedanasamharikalpa“. Journal of Ayurvedic and Herbal Medicine 8, Nr. 2 (30.06.2022): 61–63. http://dx.doi.org/10.31254/jahm.2022.8201.

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Sandhi means joint. Most middle-aged and older adults experience degenerative joint disorders with symptoms such as swelling, pain on flexion, and extension. This disease, called sandhivata in Ayurveda, is one of the vatavyadhi. Symptoms of sandhigatavata exhibit apparent similarity with that of osteoarthritis, a degenerative disorder that occurs when articular cartilage wears down. According to epidemiological studies, the prevalence of osteoarthritis in India is observed in 22 -49% of the population. The present study checks the efficacy of the folklore medicine, Shigru as upanaha in Sandhigatavata. Vedanasamharikalp a in the paste form comprises the following ingredients: Shigru (Moringa oleifera), Saindhavalavana (rock salt). A single-subject clinical case study was conducted to evaluate the effectiveness of vedhana samhari kalpa in sandhigatavata affecting janu sandhi. Vedanasamharikalpa lepa was freshly prepared and applied externally over the affected knee joints of the patient for 3 hrs daily, for 20 days. After the treatment, the patient experienced significant relief and observed visible reduction in predominant symptoms like janusandhishoola(pain), janusandhishotha (oedema), and janusandhistabdatha (stiffness). Vedanasamharikalpalepa is observed to provide relief from sandhigatavata and significantly reduce related symptoms like jaanusandhishoola (pain), jaanusandhishotha (oedema), and jaanusandhistabdhata (stiffness).

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Anju DR, N Muralidhara, KM Sweta und Dhyan Surendranath. „A randomized open label control clinical study to evaluate the efficacy of Kshoudra as Dahanopakarana for the pain management in Snayuvikara with special reference to Achilles Tendinitis“. Journal of Ayurveda and Integrated Medical Sciences 7, Nr. 6 (12.08.2022): 09–15. http://dx.doi.org/10.21760/jaims.7.6.2.

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Achilles Tendinitis is otherwise called as Achilles Tendinopathy which causes pain and stiffness, swelling, thickening and weakness of achilles tendon, which worsens with activity, commonly seen in sports person. As per Ayurvedic parameters this condition can be correlated to Snayugata Vikara, which usually presents with Sthambha, Shula, Kriyavasakthi. Treatment include Snehana, Upanaha, Agnikarma, Bandhana and Mardana. In the contemporary science the treatment modalities available are RICE technique, hydrocortisone injection, radiant heat or diathermy, release of plantar fascia from tuberosity of calcaneus through surgery. In Susrutha Samhitha Agnikarma Chikitsa is explained for the par excellence for these conditions considering its Vatakapha Shamaka, Amapachaka property and also this is easy to perform. Agnikarma with the help of Panchadhathu Shalaka was already established with 65% of success rate in the management of Achilles tendinitis. The therapeutic effects of Agnikarma with Kshoudra includes relief of pain and muscle spasm, acceleration of healing, promotion of resolution of inflammation and increase in the range of movement of joint. This study is done by considering Vatakapha Shamaka, Amapachaka, Yogavahi properties of Kshoudra and also this was easy to perform with better cosmetic value. Hence the stagnation of current knowledge demanded an effective method to tackle the painful heel condition.

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-, Leela, Mahesh dixit, Harimohan Meena, Namonarayan Meena und Rajesh Kumar Soni. „A COMPARATIVE CLINICAL STUDY ON AGNIKARMA, NIRGUNDYADI UPANAHA, AND SHEPHALIKA KWATHA IN MANAGING GREEVA SANDHI-GATA VATA WITH RESPECT TO CERVICAL SPONDYLOSIS.“ International Ayurvedic Medical Journal 12, Nr. 03 (16.03.2024): 505–11. http://dx.doi.org/10.46607/iamj0612032024.

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Greevasandhigata Vata is a form of Vata Vyadhi caused by the interference or entrance of vitiated Vata in Greeva Sandhi, leading to symptoms like Sandhishoola (pain in joint), Sandhishopa (sweeling in joint), Prasaran Aakunchnayo Pravariticha Savedana (restricted movement of joint) etc. Cervical Spondylosis is one of the leading disorders in older adults caused by degenerative changes in cervical spine vertebrae and causing symptoms like pain & restricted joint movement, etc., in the neck, which further leads to the struggle of the patients to fulfil their daily routine work. Patients of Cervical spondylosis, are bound to choose analgesics, anti-inflammatory drugs, steroid injections and physiotherapy as conservative treatments to improve their quality of life. In the advanced stage, surgical treatments like spinal fusion, spinal decompression, etc., are the only options. However, these procedures do not fulfil the goal of patients because of the very high cost and therapeutic limitations. Even after surgery, patients have to take analgesics for longer duration. These drugs are also not free from adverse effects like gastritis, hyperacidity, nephrotoxicity, etc. Treatment modalities like Agnikarma, Nirgundyadi Upanaha and Shephalika Kwatha are the non-pharmacological and result oriented therapies, recommended in Ayurveda for such type of disease condition. These are proven to be Vatashamaka & Vedanashamaka in various contexts.

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Rathod, Baban, Gangaprasad Asore und Sujata Haribhau Sankpal. „Pharmaceutico - Analytical study of Durvadya Taila and its conversion into cream“. Journal of Ayurveda and Integrated Medical Sciences (JAIMS) 5, Nr. 05 (25.10.2020): 241–44. http://dx.doi.org/10.21760/jaims.5.5.33.

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Durvadya Taila is medicated oil used in Ayurveda for Kacchu, Vicharchika and Pama (types of Skin diseases) which is caused by vitiated Kapha or Pitta Dosha. Durva is one of the classical drugs of herbal origin, for the management of different disease conditions. The aim of the present study is to do physico-chemical standards for above Durvadya Taila and its conversion into Durvadya Taila Cream. These two formulations have a special importance from pharmaceutical point of view when compared to usual Taila or cream. In present article, we are trying to study analytical results of Durvadya Taila w.s.r. to Durvadya Taila cream. The skin constitutes a major part of the body and serves as a dividing line between the individual and his environment. In the Ayurvedic classics, Bahir Parimarjana means, the medicine intended for external use only. For that purpose, in Ayurveda different forms of external applications are described for the convenience of treatment of different diseases. They are Lepa, Udvartana, Upanaha, Abhyanga, Malahara etc. Without defining creams under Panchavidha Kashaya Kalpana, we can correlate Cream preparation with Lepa or Malahara Kalpana. Creams are those emulsions, which are either oil in-water or water-in-oil type. Durvadya Taila is medicated oil used in Ayurveda for Kacchu, Vicharchika and Pama which comes under Kushtha Rogadhikar.

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Patil, Padmavati, Madhava Diggavi und Andanagouda S. Patil. „ROLE OF AGNILEPA IN PAKSHAGHATA (ISCHEMIC STROKE): A CASE STUDY“. International Journal of Research in Ayurveda and Pharmacy 12, Nr. 4 (28.08.2021): 4–8. http://dx.doi.org/10.7897/2277-4343.120495.

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Stroke is defined as the rapid onset of focal neurological deficit resulting from diseases of the cerebral vasculature and its contents. Stroke represents the third most common cause of death in the developed nations. The prevalence of stroke in India is approximately 200 per 100,000 persons and 9.94% of total deaths. The present article deals with a diagnosed case of ischemic stroke presenting with left sided hemiplegia Acute infarct in the right temporo-parieto-frontal lobe and right ganglio-capsular region with haemorrhagic transformation. The Ayurvedic diagnosis of vama Pakshaghata was made and managed with shamana aushadhi and agnilepa (bahirparimarjana chikitsa). Two assessments were made before and after treatment using the National Institute of Health Stroke Scale (NIH-SS) and CT scan. Maximum improvement was noticed in the symptoms of Stambha, Ruja, Supti, Shotha, Sparsha hani. Even there was also improvement in left upper and lower extremity functions. At the end of the treatment the patient could be able to walk without support. After treatment CT scan showed considerable recovery. Agnilepa plays a major role in the management of Margavaranajanya pakshaghata (acute ischemic stroke) if associated with saama condition, in acute condition. The drugs used for Agnilepa are having Katu Rasa Pradhana, ruksha, teekshna, lekhana guna, ushna veerya, katu vipaka and kaphavataghna, vedanasthapaka, Shothahara, Stambhahara, Suptihara and helpful in regaining of Sparshana. Agnilepa can be practiced as bahirparimarjana chikitsa in pakshaghata, as many Salvana upanaha are mentioned in the chikitsa.

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B, Humagain. „Literature Review on Sandigata Vata w.s.r to Osteoarthritis in Ayurveda“. Journal of Natural & Ayurvedic Medicine 8, Nr. 1 (17.01.2024): 1–9. http://dx.doi.org/10.23880/jonam-16000440.

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In the present era, sandhivata is one of the most common diseases affecting a large population. The word Sandhivata is derived from “Sandhi” and “Vata”. When the vitiated vata localizes in sandhi i.e. joint, it is termed classically as sandhigata vata. It is one, among the eighty nanatmaja vata vyadhis. It has been studied in close proximity to Osteoarthritis. Sandhivata most commonly occurs in vridhaavastha due to dhatukshaya. mostly affecting the weight bearing ones. Here, vata afflicted due to nidan sewana, localizes in kha baigunya; sandhi, manifesting pain, swelling and restriction of movement locally. Material and Methods: Review of literature using ayurvedic textbooks, especially bṛihat trai and laghu trai, scientific articles from Pubmed, Google Scholar, databases searched with key words Sandhivaata, Osteoarthritis, Vatavyadhi etc. Articles were selected based on their title and relevance. The reported informations were screened and analyzed for the study. Conclusion: Sadhivata has been addressed as vatavyadhi commonly occurring in old age due to vata vitiation and depletion of body tissues. Various classical textbooks have mentioned sodhana and shamana therapy as well as multiple pathya and apathya which are helpful for preventive and curative aspect of sandigata vata.,The findings showed that with the collective approach of different shodhana procedures, including snehana (internal oleation), svedana (sudation) basti (medicated enema) and mrudu virechana (soft purgation), upanaha, jalauka, agnikarma, avagahana and shamana treatment (pacification) with vatahara, vedanahara dravya , sandhigata vata can be efficiently cured.

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Vidya, Vadeyara, und Sanjay Kumar M.D. „AN OPEN LABELLED CLINICAL TRIAL TO EVALUATE THE COMBINED EFFICACY OF MATRA BASTI, GODHUMA UPANAHA AND LAKSHADI GUGGULU IN THE MANAGEMENT OF JANU SANDHIGATA VATA VIS-A-VIS OSTEOARTHRITIS OF KNEE IN PERIMENOPAUSE WOMEN“. International Journal of Advanced Research 12, Nr. 01 (31.01.2024): 302–9. http://dx.doi.org/10.21474/ijar01/18122.

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Sandhigatavatais a disease in which Vata affects the joint causing pain and swelling, this is also characterized bypalpation which feels like bag filled with air and pain experienced during extension and flexion of joint.The disease janu Sandhigata vata is described asOsteoarthritis (OA)which manifests the abnormality of the synovial joints characterized by softening, splitting and fragmentation of articular cartilage not attributable to direct contact with inflammatory tissue.osteoarthritis tends to have a stronger association with women during perimenopause (Rajonivrutti). The prevalence rate of OA in perimenopause women is 31.6%. Perimenopause is menopausal transition phase to nonproductive stage in women. It includes somatic, phychological and uro-genital symptoms. The somatic symptoms make phase difficult to cope with routine life. In Ayurveda It can be understood as Rajonivrutti is JarakalajaSwabhavikaavastha during this phase Kshaya of Bala, Utsaha, Veerya leads to Vata Prakopa. Considering all these, the present study was undertaken to evaluate the combined efficacy of Matrabasti, GodhumaUpanahaandLakshadiGuggulu in the management of Janu Sandhigata Vata. Objective of the study: To evaluate the combined efficacy of Matrabasti, GodhumaUpanahaandLakshadiGuggulu in the management of Janu Sandhigata Vata vis-a-vis Osteoarthritis of knee in Perimenopause women. Methods: The data was collected on 0th day, on the day of completion of MatraBasti and Upanaha Karma and Shamanoushadhisi.e. on 0th, 9th day 31st day. Results: Matrabasti, GodhumaUpanaha and LakshadiGuggulushowed clinical improvement and statistically highly significant results in reduction of Pain, Swelling, Stiffness, Crepitus and WOMAC-Index for Osteoarthritis with p value 0.000. in the management of Janu Sandhigata Vata in perimenopause women.

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Kathiramalai, Kavitha. „The Role of Sivadhiksha in Saiva Life as Told by the Sivagamas“. Shanlax International Journal of Tamil Research 7, Nr. 4 (01.04.2023): 83–87. http://dx.doi.org/10.34293/tamil.v7i4.6248.

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The Agama is an age-old knowledge and sivagama is the book which removes the feces through knowledge and gives birth to the house. Manickavasagar’s statement that the Lord has the twenty-eight Agamas, which are saiva siddhanta texts and the precepts of Siddhanta Saivism, as his image, is “Agamam Aginindru Annippan Thal Vazhga” is a highlight of sivagama ideas. Here ‘Annipaan’ is waiting. It is the Kriyapada of the Sivagamas that speaks about Sivadīdīksha. In Kriyapada, when the souls attain shakti nipada, the miracle of appearing to them as gurumurthy and giving them religious special and naked initiations is spoken of. Initiation is the destruction of the stool and the giving of wisdom. This diksha is an important ritual taken up by all religions and the path to muthi. The upanayana ritual of wearing the sacred thread is the qualification for the recitation of the Vedas and the observance of the vedic discipline in the vedic system. In the same way, it is sivadīdīksha which creates the qualification for the recitation of thirumarais and sivagamas in saiva dharma and to carry forward saiva discipline. While deekshavidhi explains some explanations, Arumuga Navalar mentions in saivavina’s answer book about the special rule of initiation at the age of seven in Saivism. Even though the Guru preaches various mantras, the moola mantra is the thiruvainthazhutham “Shivayanam”, your name has not been forgotten in my tongue appar swamigal |nathan namam namasivayave| Sambandar also praises Thiruvainthazhuthu. It is the Kriyapada of the original Sivagamas of this study that gives the details of Sivadīksha. It is made clear that all Saiva samajists, from sivachariyars, should be initiated and should follow the principles of initiation. Shiva deeksha is associated with life and the steps of this initiation are that a person who is initiated by Shiva wears shiva symbols and performs panchakshara prayer and receives the muthi of Shiva and removes ignorance and attains knowledge. Contemporary Practices of Sivadheeksha The necessity of Sivadeeksha in the present context has also been highlighted.

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Ghosh, Raghunath. „The Concept of Anumāna in Navya-nyāya“. Studia Humana 12, Nr. 1-2 (01.03.2023): 4–11. http://dx.doi.org/10.2478/sh-2023-0002.

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Abstract According to the Navya Naiyāyikas, inference is the knowledge, which is produced out of consideration. But what is to be understood by the term ‘consideration’ or ‘parāmarśa’? According to them, parāmarśa or consideration is the factor through the operation of which the inferential conclusion can be attained. Parāmarśa has been defined as the knowledge of the existence of the hetu or reason in the pakṣa or subject, which reason is characterized by its being concomitant with the sādhya, the knowledge in the form of parāmarśa is actually caused by the knowledge of invariable concomitance of probans (hetu) with the probandum (sādhya) and the knowledge of the existence of the hetu in the subject (pakṣa). It has been said by Viśvanātha that the cognition of the existence of probans or hetu in the subject of inference along with the cognition of the prabans or hetu as pervaded by sādhya is called parāmarśa (pakṣasya vyāpyavṛttitvadhīḥ parāmarśa ucyate). The invariable co-existence in the form ‘where there is smoke, there is fire’ is known as vyāpti or invariable concomitance. Here the invariable coexistence (avyabhicārī sāhacarya) between the probans and probandum (i.e., smoke and fire) is the definition of vyāpti. The term ‘co-existence’ means remaining in the same locus of the probans with the probandum, which is not the counter positive of the absolute negation existing in the locus of the hetu. To Gangeśa, the knowledge of the co-existence of the probans and probandum along with the absence of the knowledge of deviation of the probans is the cause of ascertaining vyāpti. Repeated observations, of course, sometimes act as a promoter (prayojaka) in ascertaining vyāpti by removing the doubt of deviation. The doubt of deviation can be removed sometimes by Tarka or sometimes by the absence of the collocation of causes of doubt, which is called svataḥsiddhaḥ. Gangeśa admits sāmānyalakṣaṇā as a pratyāsatti in ascertaining vyāpti between smoke-in-general and fire-in-general. To him, the super-normal connection through universal (sāmānyalakṣaṇā pratyāsatti) has got a prominent role in ascertaining vyāpti. If somebody challenges about the validity of the syllogistic argument in the form “The mountain is fiery as it possesses smoke” (parvato vahnimān dhūmāt), the philosophers of Nyāya and Navya-nyāya persuasion will justify the same with the help of five constituents (avayava-s). The process is called parāthānumāna (syllogistic argument for making others understand). The constituents of a syllogism are proposition (pratijňā), reason (hetu), example (udāharaṇa), application (upanaya), and conclusion (nigamana).

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Biswas, Upama, und Jaya Biswas. „Women and Dalit Oppression and Suppression: Searching for Historical Background“. Praxis International Journal of Social Science and Literature 6, Nr. 7 (25.07.2023): 112–22. http://dx.doi.org/10.51879/pijssl/060713.

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When we search about ancient history of India, specially the history of Vedic Age, then we observe a monolithic history of the oppression and suppression of Women and Dalit.In the history of Ancient India in Rig Vedic and later Vedic period the society was developed on the basis of Brahmanical four fold system. In Rigvedic period there was some kind of mobility in this brahmonical four fold system and in that period varna of an individual was not hereditary. The upanayana of women was acknowledged or accepted in social life, that is the ten samaskaras were applicable to women also. Women could read vedas. They also could able to participate in political life and were able to choose their life partners. On the other hand Sudra Varna was mainly those Aryan tribes who were defeated during conflicts between themselves. They were also referred to as the Dasas and Dasyus in the Rigveda and were also included in the category of the Sudra varna, the lowest stratum of the varna hierarchy. In the later vedic period,the varna system or varna hierarchy started to be immobile and the specific varna of an individual started to be hereditary. After the Vedic age Jati or caste system was started. After the Vedic age a certain part of sudra varna was described as the untouchable or the fifth varna. Gradually the society started to exploit the women and the Sudras from their various rights and privileges. Women as a whole and women and men folk of sudra varna both were prohibited to read the Vedas and to get education. They were also deprived of the rights of observing various samaskaras. Gradually the sudra varna were being appointed to give service to the upper three varnas. On the other hand women were only used for the cause of reproduction and to give service to their families of in laws. In the ancient Literature, women were described as eligible for Sampradana to the Bridegroom with other mobile or immobile gifts such as cattle or other material objects. On the other side the chandalas, the cobblers, the sweepers were described as untouchable and were directed to live outside the pale of the varna system and outside the frontiers of villages. It was prohibited for higher varnas to touch and see the Untouchables. By doing these the higher varnas had to enunciate their varna status. But accepting their services was not anyway prohibited to the upper varnas. In ancient Hindu society various types of services from the untouchables were compulsory and to continue the reproduction system marriage was obligatory in state and society. So it can be said that suppression and exploitation of women and untouchables are the continuous process. Since ancient time. In colonial times there started the process of upliftment women through various social reform movements. Almost at the same period Jyotirao Phule and Sabitribai Phule – this couple tried to eradicate the untouchability from society and to uplift the status of Untouchables. In this present Research Project, we try to explain the historical background of the suppression and oppression of women and Untouchables in Indian Society

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Satish, S. Vasan, M. R. Kavyashree, M. Ashvinikumar und B. A. Lohith. „Upanaha Sveda and its modification - A Critical Review“. Journal of Ayurveda and Integrated Medical Sciences (JAIMS) 3, Nr. 3 (25.06.2018). http://dx.doi.org/10.21760/jaims.v3i3.12888.

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A fired building is best saved by pouring water”, in the same way tropical problems are successfully managed by tropical treatment rather than systemic treatment. Upanaha is an ideal tropical treatment. Pradeha, Sankara/Panda Sveda, Bandhana are three varieties of Upanaha. It helps in reducing Vata Dosha, Sheeta (coldness), Shoola (pain), Sthambha (stiffness), Gouravatha (heaviness). It induces sweating and brings Doshavilayana. Sveda helps in Gatravinamana (increase the flexibility of body). Upanaha there is a need for upanaha - a well known Ayurvedic tropical application to get evolved and adapt with changing time and easy practice, without changing its efficacy. An attempt is made in this article to bring some modification in Upanaha.

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Avvinish Narine und Minu Yadav. „A Conceptual Study of Upanaha Swedana“. AYUSHDHARA, 02.08.2021, 3359–61. http://dx.doi.org/10.47070/ayushdhara.v8i3.740.

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Swedana Karma is undertaken by inducing sweating from the application of heat. There are many methods used to achieve this, with Upanaha Swedana being one of them. Upanaha Swedana is a standard treatment modality used in Ayurveda for the management of pain and inflammation. It is a localized treatment wherein a combination of medicinal drugs are prepared, made into a poultice, heated and applied at the affected site. This is meant to reduce the local inflammation and act as a topical analgesic. The procedure is divided into three phases which are: Purva Karma (pre-therapy procedures), the preparation of the Upanaha Swedana material is done, Pradhana Karma (main therapeutic procedures) the prepared Upanaha Swedana material is applied to the patient and Paschat Karma (post-therapy procedures) after waiting the specified times, the Upahana Swedana is removed following proper procedures. The present conceptual study was done based on the need of the day to elaborate the process of conducting Upanaha Swedana. For this, various Ayurvedic texts, digital libraries referencing Samhita were searched and the following headings were selected, types of data, types of reports and functionalities. This article seeks to explore this treatment modality and outline the general approach to be followed while conducting the procedure of Upanaha Swedana.

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Bhat Y, Ramesh, Shripathi Adiga, Nirmalya Guha, N Shunmugom und Sebstian Pedickaparambil. „Upanayana Saṃskāra Vis-A-Vis Sandhyāvandanam for Refined Personality“. Dev Sanskriti Interdisciplinary International Journal, 14.09.2022. http://dx.doi.org/10.36018/dsiij.v20i.262.

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Upanayana saṃskāra (thread ceremony), one among the Ṣoḍaṣa saṃskāras (sixteen ritual) described in Indian culture - Hindu philosophy, is the right through which a man is initiated into the vows of the guru, the Vedas (wisdom), the restrains (penance), observances, values and vicinity of God (ideals). It is an important saṃskāra performed in the crucial adolescent age of an individual, with a view to boost the physical, psychological, moral, social and spiritual life of an individual. In the present scenario, the increasing use of modern gadgets, indiscreet use of social media, inadequate moral education have resulted in lowered concentration levels, diminished memory, deteriorating practical skills besides increased stress-anxiety-depression levels in adolescents. Upanayana saṃskāra is being observed just as a symbolic ceremony in most part of the society who perform it, while only very selected few have understanding of the core intention of it as included in the ancient Indian classics. This article is an earnest attempt to briefly apprehend and analyze a few aspects of the Upanayana saṃskāra such as the season and time of performance, the age, the Kaupīna, Yagnopavita, Sandhyāvandanam, Gāyatri japa and such others and their contribution in enhancing the physical, intellectual, psychological and social wellbeing with specific reference to Indian classical Vedic literature. As Vedic literature strongly described, meaningful performance of Upanayana saṃskāra followed by regular practice of Sandhyāvandanam will not only enhance scholastic performance but also bring about comprehensive development of an individual and discipline in the society.

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-, K. YOGANARASIMHACHARI. „Socio-Economic conditions of Pourakarmikas – A Sociological Study in Mysore City Corporation“. International Journal For Multidisciplinary Research 5, Nr. 4 (20.08.2023). http://dx.doi.org/10.36948/ijfmr.2023.v05i04.5523.

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Untouchability is one of the worst features of the Hindu Society. In the process of evolution of caste on the principles of graded chathurvarna (four Varnas) such as Brahmana, Kshatriya, Vaisya and Shudra the vast body of people known as Panchama, exterior, Antyajas or scheduled castes fell outside the purview of chaturvarna. They were denied the rights enjoyed by Brahmin's, Kshatriya's. Vaishya's and Upanayana even they were prohibited to perorm upanayana to wear sacred thread, learning Vedas, doing trade and other clean occupations. They were forced to live on the outskirts of village, thus restricting their movement. In this way, they were segregated and become the Anthyajas or Untouchables. The untouchables (Panchamas or Avarnas) had no share in social, political and judiciary power.

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„EFFECTIVE MANAGEMENT OF KATIGRAHA WITH UPANAHA SWEDA“. International Journal of Biology, Pharmacy and Allied Sciences 11, Nr. 3 (SPECIAL ISSUE) (05.03.2022). http://dx.doi.org/10.31032/ijbpas/2022/11.3.1012.

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