Academic literature on the topic 'Everyday Ayurveda'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Everyday Ayurveda.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Everyday Ayurveda"
1
SHAIKH, Shakila Shabbeer, Manisha D. Ukande, Krishna Murthy, Rajkumar V. Shete, and R. S. Solunke. "Traditional Remedies for Wound Healing: A Review." Journal of Drug Delivery and Therapeutics 9, no. 4-s (August 22, 2019): 761–64. http://dx.doi.org/10.22270/jddt.v9i4-s.3263.
Full textAbstract:
Wounds are a natural part of everyday life that can be successfully treated with the knowledge of Ayurveda. Ayurveda is the study of science that is based on herbal remedies. A wound must progress through vrana shodhana (wound purification) and vrana roopana (wound healing) and pass through the four stages of wound healing; dushta vrana (septic wound), shudh vrana (clean wound), roohyamana vrana (healing wound), and roodha vrana (healed wound). Through this, Ayurveda has revealed knowledge for treating conditions that can’t be treating by the modern medicine. Ghee-based herbal formulations claimed to promote wound healing in traditional practices. This article aims to provide probable scientific explanations for using medicated ghrita (ghee) as wound healing formulation in Ayurvedic system of medicine and its clinical importance.
Keywords: Ayurveda, Wound, Ghrita, Wound healing.
2
Khare, Ekta, Sakhi Ghosh, Aditi Sharma, and Nayanika K. "The versatility of Tricholepis glaberrima (Brahmadandi): An Overview." Environment Conservation Journal 21, no. 3 (December 17, 2020): 149–54. http://dx.doi.org/10.36953/ecj.2020.21318.
Full textAbstract:
Since ancient times, crude drugs have been used as medicines and are of great importance for human beings. However, traditional knowledge about the use of medicinal plants is eroding day by day, and there was a need to document the everyday experience of these indigenous medicinal plants. Ayurveda describes the medicinal values and uses of plants for healthcare. By the course of time, various new plants got added to Ayurvedic material medica, Dravyaguna Vigyan. Tricholepis glaberrima (Brahmadandi) is one of them. This plant has great importance due to its nutritive value and a significant source of medicines as they have been found throughout human history.This plant is mostly used for its aphrodisiac property, but several unknown activities need to be taken seriously. This mini-review paper encompasses the Ayurvedic aspects as well as the phytochemistry structure and pharmacological activities of the Brahmadandi plant. The current review focuses on the updated information from various scientific studies and reports available in the context of the phytoconstituents and pharmacology of this plant. This review also provides adequate information about the use of this plant in an Indian system of medicine, Ayurveda.
3
Wallace, Robert Keith, and Ted Wallace. "Neuroadaptability and Habit: Modern Medicine and Ayurveda." Medicina 57, no. 2 (January 21, 2021): 90. http://dx.doi.org/10.3390/medicina57020090.
Full textAbstract:
In our increasingly stressed world, especially with the COVID-19 pandemic, the activation of the threat network in everyday situations can adversely affect our mental and physical health. Neurophysiological response to these threats/challenges depends on the type of challenge and the individual’s neuroadaptability. Neuroadaptability is defined as the ability of the nervous system to alter responsiveness over time to reoccurring stimuli. Neuroadaptability differs from neuroplasticity, which is more inclusive and refers to the ability of the nervous system to change and learn from any experience. We examine neuroadaptability and how it affects health from the perspective of modern medicine and Ayurveda.
4
Mishra, Rakesh, Ankita Mishra, and I. B. Kotturshetti. "Impact of Psychological Factor in Grahani Roga." International Research Journal of Ayurveda & Yoga 05, no. 02 (2022): 149–54. http://dx.doi.org/10.47223/irjay.2022.5227.
Full textAbstract:
Grahani roga is the most common infection of gastro-digestive system and seen regularly in everyday practice. In our works of art Grahani is depicted as an Agni adhishthana. Any unsettling influence in the situation with agni prompts Grahani roga. Grahani roga is one among the Ashtamahagadas. Ayurveda depicted the distinction of Mana and Shareera and their indistinguishable and associated connection in the body. In Ayurveda separate Nidana panchakas are not clarified for Grahani roga, as Samanyanidana is material and mental variable of Grahani roga in general. Grahani roga is a prevalent Pitta Vatadosha and the mental element can be effectively be upset by Vata and Pitta Dosha. Both Ayurveda and contemporary science acknowledge the way that for better administration and avoidance of Grahani roga (IBS,) mental variables are playing a huge part. So to eliminate an infection from its root, the causative elements ought to likewise be perceived and precluded totally. With the thought of expanding rate gastro-digestive illness across the globe and world is looking forward towards Ayurveda for safe treatment modalities, it is fundamental for discover the viable helpful strategies from our science. In this article a work is made to comprehend the job of mental component in Grahani roga.
5
Dighekar, Urvashi, Joshi S.K., and Kumar Vimal. "Effect of Marma Therapy on Sandhigata Vata w.s.r. to Osteoarthritis." Journal of Ayurveda and Integrated Medical Sciences (JAIMS) 5, no. 05 (October 25, 2020): 72–77. http://dx.doi.org/10.21760/jaims.5.5.9.
Full textAbstract:
The principal aim of Ayurveda is to maintain and promote positive physical and mental health as well as ensure the prevention of diseases. Sandhigata Vata is the commonest form of articular disorder. It is a type of Vatavyadhi which mainly occurs in Vriddhavastha due to Dhatukshaya, which limits everyday activities such as walking, dressing, bathing etc. It occurs due to change in lifestyle like unsuitable sitting, sleeping, standing and look upwards or obliquely in various professions. Osteoarthritis (OA) is degenerative joint disorder, represents failure of the diarthrodial (movable, synovial lined) joint. OA of the joints comes under the inflammatory group which is almost identical to Sandhigata Vata described in Ayurveda with respect to etiology, pathology, and clinical features. Marma therapy is one which gives instant relief from pain by balancing local Vata and Kapha Dosha without any untoward effects. In the present research work, total 15 diagnosed case of Sandhigata Vata were randomly selected from OPD and IPD of department of Shalya Tantra, Rishikul Campus, Uttarakhand Ayurveda University, Haridwar (U.K.) India, all these patients were treated with the application of Marma therapy. Result was observed on the basis of subjective and objective parameters and analysed statistically. No complications were observed in this clinical study.
6
C. S., Tanmane, and Akram Yusuf Khan. "REVIEW ARTICLE ON AYURVEDIC APPROACH SANDHIGAT VATA W.S.R. TO OSTEOARTHRITIS." International Ayurvedic Medical Journal 9, no. 8 (August 15, 2021): 1882–87. http://dx.doi.org/10.46607/iamj04409072021.
Full textAbstract:
Ayurveda the science of life, healthy and higher longevity are always desirable from it. In today's modern era due to atmosphere, lack of proper healthy diet, travelling and old age etc. metabolic and degenerative disease of connective tissue and the joint problem is quite affluent, and the disease occurrence starts early. Sandhi- gatavata (Osteoarthritis) is a disease due to vitiated Vata in various Sandhi or joints in the body. It is de- scribed under Vatavyadhi in almost every literature of Ayurveda. Clinically the description of Sandhigata Vata explained in theclassical texts is like the condition osteoarthritis in modern science. Sandhigata Vata is described under Vatavyadhi in all the Samhitas and Sangraha Granthas. Ayurveda highlighted degenerative diseases under the concepts like “Dhatu Saithilyam” and “Dhatu Kshayam”. Sandhigata Vata is one such disease, which needs a specific target of therapeutic intervention to check or slow down the process of “Dhatu Kshaya” and to pacify Vata. Sandhigatavata may be correlated with degenerative joint disease or Osteoarthritis, which in turn cripples the patient to the maximum, extends and reduces the total working ca- pacity of the person. It limits everyday activities such as walking, dressing, bathing etc., thus making indi- viduals handicapped. Keywords: Sandhigatavata, Osteoarthritis, Joint, Vata Vyadhi.
7
Shah, Seema, and Asharani Kore. "AN AYURVEDA APPROCH OF CERVICAL SPONDYLOSIS (GREEVASTAMBHA) IN IT PROFESSIONALS - A SURVEY STUDY." International Ayurvedic Medical Journal 8, no. 8 (August 18, 2020): 4064–68. http://dx.doi.org/10.46607/iamj0608082020.
Full textAbstract:
Ayurveda the science of life, the world’s most ancient system of medicine which dealing with every aspect of human life through out thousands of years to maintain the physical, mental, spiritual and so-cial health. In today’s era, human life is more stressful. Due to change in life style, professional stress, travelling, food habits peoples are more susceptible for various degenerative disorders like Greevastambha. Greevastambha is the clinical entity in which the back of neck becomes stiff or rigid, pain, Stambha in cervical region. It is a commonest degenerative disease by which larg-er group of community has been affected. Greevastambha has been enumerated in eighty Vataj Nanatmja Vyadhis. It can be correlated with Cervical Spondylosis. Wrong body posture, bad food habits, physical inactivity, disturbed biological clock are the main culprits for Cervical Spondylosis. Keeping in view the increasing incidence of this problem in modern society with more of comput-er workers: an observational study was conducted on 100 patients of Greevastambha vis-à-vis cer-vical spondylosis selected from OPD/ IPD from ADAMC, Ashta, Sangli, Maharashtra, India, satisfying the inclusion criteria. After analysis of data it is found that survey study of Cervical Spondylosis can be occur due to faulty food habits, improper position during work, long duration work, Ve-gadharn, Atijagaran, Chinta etc. This survey study upholds to keep fit throughout his life, one should adopt to perfect life style everyday with adjusting an environmental changes.
8
S, Manasa, T. N. Mahesh, and C. V. Rajashekhar. "AYURVEDIC APPROACH ON LICHEN PLANUS WITH SPECIAL REFERENCE TO KITIBHA KUSHTHA: A CASE STUDY." International Journal of Research in Ayurveda and Pharmacy 12, no. 4 (August 28, 2021): 33–38. http://dx.doi.org/10.7897/2277-4343.1204102.
Full textAbstract:
Skin disease makes as a great impact as other serious medical conditions when assessed by effects on health-related quality of life. There has been widespread acknowledgment that skin diseases can affect physical, social, and psychological aspects of patient’s everyday lives, as well as their partners, family, and friends, one such disease is Lichen planus. Lichen planus is a pruritic, benign, papulo-squamous, inflammatory dermatosis of unknown aetiology that affects either or all the skin, mucous membrane, hair, and nails. In its classical form, it presents with violaceous, scaly, flat topped, polygonal and papules. In classical texts of Ayurveda, the diagnosis is considered as Kitibha Kushtha. Kitibha Kushtha is vata and kapha dosha dominant condition in class of Kshudra Kushtha which has lakshanas like Shyava, Kina-khara sparsha, Parusha. Here, an effort was made to treat a thirty-eightyears old female diagnosed with Kitibha Kushtha vis-a-vis Lichen planus by classical Ayurveda regimens. She was administered with Shodhana therapies (bio-cleansing procedures) and then followed by intake of Thuvaraka rasayana and Shamana Aushadhis. The total duration of the treatment was 44 days, and the Study subject assessed before treatment and after treatment for improvement using Lichen planus Severity Index. All the symptoms observed in the beginning were found considerably reduced, and the severity also found mild.
9
Retnam. A, Akhila, Keerthi V. R, and Reenu Mathew. "A Critical Review of Herbo-Mineral Formulations in Jwara Chikitsa." International Journal of Health Sciences and Research 11, no. 7 (July 31, 2021): 394–406. http://dx.doi.org/10.52403/ijhsr.20210754.
Full textAbstract:
Fever is a generalized body reaction to a variety of infectious and non-infectious causes. Fever was referred to as jwara by ancient Ayurvedic seers, and it was thought to be the most serious ofall diseases. Fever is described as a separate illness, a symptom, and a complication of many ailments in Ayurveda classics. Jwara is the first and most serious of all diseases, so it needs special attention. In this article, we will attempt to compile and evaluate Rasa yogas in jwara chikithsa from various Ayurvedic classics. Rasendra Sara Sangraha, Bhaishjya Rathnavali, Rasa Ratna Samucchaya, Rasa Tharangini and other works are reviewed in detail. In Rasasastra classics, these formulations are indicated separately for navajwara chikitsa, nirama jwara chikitsa, jeerna jwara chikitsa, vishama jwara chikitsa, and sannipatha jwara chikitsa. This article includes 112 formulations from various sources that have been classified based on their indications. There are certain peculiarities in the ingredients based on jwara avasthas that can be discovered by studying these formulations. The majority of these formulations are herbo-mineral compounds that come in tablet form, making dosage, administration, and palatability more convenient. A few of these formulations are commercially available for common clinical practise. Antipyretic use is excessive in everyday life in the present pandemic situation. The aim of this study is to raise awareness of these particular formulations in the health-care system so that they can be applied to community needs. Key words: fever, jwara, navajwara, vishama jwara, nirama jwara, sannipatha jwara, herbo mineral formulations, rasa yogas.
10
Biswas, Nupur, and Kultar Singh. "A COMPARATIVE CLINICAL STUDY OF MATRAVASTI AND PICHU WITH RASNA TAILA IN SANDHIGATAVATA W.S.R TO OSTEOARTHRITIS." International Ayurvedic Medical Journal 9, no. 12 (December 15, 2021): 2975–84. http://dx.doi.org/10.46607/amj0909122021.
Full textAbstract:
Sandhigata Vata (Osteoarthritis) is a type of Vatavyadhi (degenerative disease) that mainly occurs in Vrid- dhavastha (Old age) due to Dhatukshaya (cellular degeneration). Vagabhatta has also considered Vata Vyadhi as a Maharoga. It appears from the point of view of modern medical sciences that Sandhigata vata can be simulated with Osteoarthritis in its clinical appearance. Osteoarthritis is the most common articular disorder that begins asymptomatically in the 2nd and 3rddecades and is extremely common by age 70. Almost all persons by age 40 have some pathologic change in the weight-bearing joint. 25% of females and 16% males have symptomatic OA. This disease has been described in Ayurveda from ancient times. The disease Arthritis causes work disability. It limits everyday activities such as walking, dressing, bathing etc, thus making individuals handicapped. No treat- ment is available which can prevent the disease process. In western medical science, mainly analgesics, anti- inflammatory drugs or surgery are the options for the treatment of Osteoarthritis; don’t provide remarkable recov- ery but causes great adverse effect. Researchers are trying their level best for making drugs that can prevent or slow down or reverse joint damage. Panchakarma therapy is one of the important branches of Ayurveda, which deals mainly with the purification of the aggravated Doshas from the human system. This is the reason behind the selection of the topic entitled “A COMPARATIVE CLINICAL STUDY OF MATRA VASTI AND PICHU WITH RASNA TAILA IN SANDHIGATA VATA W.S.R TO OSTEOARTHRITIS”. We have used Panchakarma treatment procedure. Panchakarma treatment is believed to help in the radical elimi- nation of the disease-causing factors and maintain the equilibrium of doshas. The selection of Matravasti and pichu both are based on repeated recommendations of different Acharyas on Sandhigatavata. We used Rasna taila. Keywords: Sandhigata vata, Osteoarthritis, MatraVasti, Pichu, Rasna taila
Dissertations / Theses on the topic "Everyday Ayurveda"
1
Hall, Bronwyn Jayne. "Becoming well in Kerala: marked and unmarked spacetimes of Ayurveda." Thesis, 2019. http://hdl.handle.net/2440/121912.
Full textAbstract:
This dissertation concerns the lived experience of wellbeing in Kerala, India. It focuses on the daily lives of local Malayalee women, based on a fieldwork period from January 2016 to January 2017. Often defined as a state of being comfortable, healthy or happy, wellbeing is an ontological abstraction, but also, in the practices that produce it, a matter of routine tasks and mundane activity. The routine tasks and activities that fundamentally shape daily lives in Malayalee homes are non-textual ayurvedic daily care routines (dinacharya) and seasonal care routines (rtucharya). However, in a society that does not easily separate an ayurvedic way of living from a Malayalee one, those routines are largely unrecognised, unmarked as Ayurveda and instead absorbed into the everyday and gendered cultural expectations of being Malayalee. In these ‘unmarked spacetimes of Ayurveda’ I ethnographically explore how Malayalee women – as ‘physicians of the house’ – enact dinacharya and rtucharya in their shared knowledges and ingestive practices. Women discuss their health on the back steps of houses. From their kitchens, they decoct and consume the medicinal substances that spontaneously grow in the dirt around their homes. Women spend their lifetimes realising and contesting culturally gendered and idealised forms of the ‘good woman’ and the ‘perfect wife’ in performativities that are intimately tied to Ayurveda from the first days of postnatal care. To examine the ways Malayalee women variously engage with everyday Ayurveda and their own wellbeing in unmarked spacetimes, this ethnography is broadly positioned within a new materialist ontology. Therein, I draw specifically on non-representational theory, a body of work that has grown from cultural geographies to emphasise the materiality of bodies, objects and landscapes, their emergent and generative processes, and the spatio-temporal realities they generate in practice. Ayurveda is also materialised and spatialised in hospitals, clinics, factories and educational institutions — in the ‘marked spacetimes of Ayurveda’. Taking pioneering female physicians’ own experiences, I explore how women have come to dominate the marked spacetimes of Ayurveda. Although women comprise some 90% of enrolments in the Bachelor of Ayurveda Medicine and Surgery (BAMS) degree in Kerala, many return home after graduation not as practicing doctors, but as ‘Dr Housewife’ to look after the wellbeing of their families. An increasing number of scholars have become interested in the turn to ‘anthropologies of the good’ and thus in ethnographically and theoretically broadening our understanding of what it means to be well in everyday life across cultural contexts. This dissertation takes what Malayalee women value, and what they embody in ayurvedic and prosaic acts of everyday concern, to offer a spatio-temporally situated anthropology of wellbeing.Thesis (Ph.D.) -- University of Adelaide, Anthropology & Development Studies, 2019
Books on the topic "Everyday Ayurveda"
1
Lewin, Myra. Freedom in your relationship with food: An everyday guide. Austin, Tex: Synergy Books, 2009.
Find full text
2
Lewin, Myra. Freedom in your relationship with food: An everyday guide. Austin, Tex: Synergy Books, 2009.
Find full text
3
Lewin, Myra. Freedom in your relationship with food: An everyday guide. Austin, Tex: Synergy Books, 2009.
Find full text
4
Lewin, Myra. Freedom in your relationship with food: An everyday guide. Austin, Tex: Synergy Books, 2009.
Find full text
5
Ojas: Modern Recipes and Ancient Wisdom for Everyday Ayurveda. Dovetail, 2018.
Find full text
6
Mccart, Corey. Ayurveda Cookbook : Healthy Everyday Recipes to Heal Yourself, Increase Your Energy and Lose Weight: Ayurveda Recipes Book. Independently Published, 2022.
Find full text
7
Shelton, Tiffany. Ayurveda Cookbook: Healthy Everyday Recipes to Heal Your Mind, Body, and Soul. Ayurvedic Cooking for Beginners. Indy Pub, 2019.
Find full text
8
Shelton, Tiffany. Ayurveda Cookbook: Healthy Everyday Recipes to Heal Your Mind, Body and Soul. Ayurvedic Cooking for Beginners. Independently Published, 2019.
Find full text
9
Shelton, Tiffany. Ayurveda Cookbook: Healthy Everyday Recipes to Heal Your Mind, Body, and Soul. Ayurvedic Cooking for Beginners. Independently Published, 2019.
Find full text
10
O'Donnell, Kate, and Cara Brostrom. Everyday Ayurveda Cooking for a Calm, Clear Mind: 100 Simple, Sattvic Recipes. Shambhala Publications, Incorporated, 2018.
Find full textBook chapters on the topic "Everyday Ayurveda"
1
DeNapoli, Antoinette. "In Search of the Sadhu’s Stone: Metals and Gems as Theraputic Technologies of Transformation in Vernacular Aesceticism in North India." In Soulless Matter, Seats of Energy: Metals, Gems and Minerals in South Asian Traditions, 143–73. Equinox Publishing, 2016. http://dx.doi.org/10.1558/equinox.29656.
Full textAbstract:
“In the middle of these mountains is our immortality,” said Shabari Bai, a female Hindu renouncer (sadhu) from a Bhil (tribal) community in North India. Located in Chirva village (Udaipur district), Rajasthan, Shabari Bai’s ashram is nestled in the Aravalli Mountains, one of the oldest mountain chains in South Asia. She continued, “The earth [bhumi] is the most precious life [jiv] on the planet. She is alive just as we are alive. She bears the pain of the world and has all the knowledge [jnan] that will heal our suffering and keep us from destroying ourselves.” Shabari Bai’s incisive statement calls attention to the earth and, more specifically, to landforms such as mountains, as the seat of energy, power, and salvific knowledge. More significantly, Shabari Bai suggests that mountains possess a form of consciousness (jiv) and, thus, represent a “precious” natural resource—or life—precisely because they contain invaluable substances such as metals, minerals, and gems that promote the health and healing of all life on the planet, including the planet itself. Like Shabari Bai, sadhus in the North Indian state of Rajasthan, in which I conducted extensive field research with Hindu sadhus from the Shaiva (Dashanami and Nath) and Vaishnava (Ramananda/Tyagi) renouncer traditions, associate naturally occurring substances like metals, minerals, and gems with power and immortality and use them in their everyday ritual/healing practices. In my experience, preferring naturopathic—or, in Indian terms, Ayurvedic—methods over allopathic methods, sadhus, men and women, commonly wear stones, gems, and metals on their bodies as an efficacious means to heal, cure, and prevent ailments from poor digestion to anaemia. To take an example, according to many of the sadhus I knew, wearing copper on the big toe aids digestion. In another context, following an almost fatal dog attack and only after allopathic methods failed, Kailash Das, a Ramanandi (Tyagi) sadhu, started to wear thick silver rings on each of her toes. “It keeps the veins open and causes the blood to move in my feet. Since I’ve been wearing these [rings], I suffer no pain in my feet at all.” Based on over a decade of ethnographic fieldwork in Rajasthan, this essay describes and analyzes sadhus’ knowledge and use of metals, minerals, and gems in order to shed light on a level of vernacular practice and experience that has been underrepresented in the scholarship on sannyas in South Asia. Special attention is paid to the sadhus’ gendered representations of metals, minerals, and gems and the ways that their practices shape and reconfigure the more standard definitional parameters for what sannyas is all about in contemporary India. The essay is divided into two parts. Part 1 analyzes what I have characterized as the sadhus’ “rhetoric of renunciation,” the stories (kahani) and songs (bhajan) that they perform about the earth, its properties, and humans’ responsibility to the planet. In addition, this section explores sadhus’ ideas about ecological sustainability in a consumer-based economy through means of their performances. Part 2 examines the sadhus’ use and classification of metals, minerals, and gems, the deities associated with these substances, the problems they are thought to cure and/or prevent, and the sadhus’ personal experiences of illness that catalyzed their knowledge and use of metals, minerals, and gems. In sum, this essay contributes new research to academic studies of sannyas in South Asia and shows that sadhus draw on indigenous knowledge about minerals, metals, and gems in their practices both to address and redress the deleterious effects that Rajasthan’s mining industry is wreaking on the earth in a rapidly changing, postindustrial India.