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Parvin, Ruksana, Baishya Balen, and Humtsoe Yanbeni. "A CLINICAL STUDY TO EVALUATE THE EFFICACY OF KHADIRADI VARTI IN KARNINI YONI VYAPAD WITH SPECIAL REFERENCE TO CERVICAL EROSION." International Ayurvedic Medical Journal 8, no. 8 (August 18, 2020): 4043–49. http://dx.doi.org/10.46607/iamj0308082020.
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Objectives: Karnini Yoni Vyapad which is one among twenty Yoni Vyapads is a common problem of the females in the reproductive age group. Since the symptoms of Karnini Yoni Vyapad as explained in Sam-hitas has got similarity with cervical erosion in modern perspective so it has been taken into consideration in this study. This study aimed to assess the efficacy of the trial drug i.e. Khadiradi Varti in the treatment of cervical erosion. Method: 30 numbers of patients suffering from Karnini Yoni Vyapad (Cervical erosion) were selected from OPD and IPD and were treated with Khadiradi Varti per vaginally following all aseptic measures, once a day preferably at bedtime for 7 consecutive days after completion of menstrual cycle. Such 3 cy-cles were performed for each patient. Result: The trail drug have efficacy in reducing severity of signs and symptoms like degree of cervical erosion (Yoni Karnika), cervical odema (Yoni Soth), discharge per vagina (Yoni Srava), bleed on touch (Rakta Srava) associated with Karnini Yoni Yyapad without having any tox-icity or adverse effect on the body.
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Istari, Rita. "Arti Simbolis Pahatan Naga Di Bawah Cerat Yoni Dari Singasari." Berkala Arkeologi 23, no. 1 (May 28, 2003): 53–62. http://dx.doi.org/10.30883/jba.v23i1.860.
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Yoni yang dibuat dari batu andesit, rupa-rupaoya juga mempunyai arti sendiri-sendiri. Batu untuk yoni dari proses terjadinya dapat digolongkan menjadi empat jenis yaitu: batu amat muda (bala), batu muda (Yuya), batu tengah (Madnya) dan batu tua (wreddha). Di samping itu juga dapat digolongkan menjadi: batu jantan, batu betina dan batu netral. Wama batu juga mempunyai arti sendiri pula yaitu: putih melambangkan kesamaan, merah melambangkan kejayaan, kuning melambangkan kesejahteraan dan hitam melambangkan kesuburan. Batu untuk yoni biasanya jenis batu betina. Kenyataan ini sesuai dengan pendapat yang mengatakan bahwa yoni adalah unsur perempuan. Sebagian besar yoni terbuat dari batu andesit wama hitam, hal ini selaras dengan arti yoni sebagai lambing perempuan yang berhubungao dengan kesuburan.
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Faiz, Muhammad. "Analisis ikonografi ragam hias di bawah cerat yoni di Situs Watu Genuk, Kragilan, Mojosongo, Boyolali." Berkala Arkeologi 41, no. 2 (November 30, 2021): 195–214. http://dx.doi.org/10.30883/jba.v41i2.960.
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Yoni di Situs Watu Genuk, Kragilan, Mojosongo, Boyolali merupakan salah satu dari sekian banyak peninggalan masa Jawa Kuno bercorak Hindu-Buddha yang ada di Jawa Tengah. Yoni tersebut memiliki ragam hias di bagian bawah cerat berupa figur antropomorfik berparuh, kura-kura, dan ular. Artikel ini membahas makna dari ragam hias yoni di Situs Watu Genuk melalui analisis ikonografi dan perbandingan ragam hias yoni dengan figur yang serupa. Hasil analisis menunjukkan bahwa ragam hias di bawah cerat yoni di Situs Watu Genuk tidak hanya bersifat dekoratif, namun juga memiliki makna representasi mitologi Hindu yang tercantum dalam naskah Ādiparwa seperti Samudramanthana dan Garudeya.
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Kowsalya, RG, Swetha Naik AD, Arpana Jain, and Sridevi Reddy. "Kashtartava: A Clinical Study." Journal of Ayurvedic and Herbal Medicine 5, no. 4 (January 15, 2020): 122–24. http://dx.doi.org/10.31254/jahm.2019.5401.
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Dysmenorrhoea means painful or difficult menstruation and is the most common gynecological problem commonly prevalent from the age of 16 to 30 years. Kashtartava (Dysmenorrhoea) is a common ailment having a major impact on both physical and mental status, thereby affecting a woman’s daily routine activities, characterized by painful menstruation. In Ayurvedic classics there are many disorder like vatala yoni vyapad, paripluta yoni vyapad, udavarta yoni vyapad, mahayoni yoni vyapad, vataja artava dushti in which Kashtartava is considered and described as a symptom. Hence an attempt to evaluate the efficacy of Vizhalveradi kashayam and Soubhagyadi Vati in Kashtartava.
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Simran, Simran, Shashi Sharma, and Shikha Sharma. "STHANIK CHIKITSA (LOCAL THERAPIES) IN STRI ROGA: CRITICAL REVIEW." International Ayurvedic Medical Journal 9, no. 7 (July 15, 2021): 1474–79. http://dx.doi.org/10.46607/iamj2409072021.
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Ayurveda is one of the oldest systems of health gives a detail description of Stree Roga. Women combat with quite common gynecological problems like white discharge, itching at vulva, foul smelling vaginal discharge, burning micturition etc. Sthanik Chikitsa has given excellent results in these problems. Sthanik Chikitsa preferably includes Yonidhawan (Douching per vaginum), Yoni-Pichu (Tampooning per vaginum), Yoni Dhoopan (Fumigation of vagina), Yoni-Varti (Vaginal suppository), Yoni-Lepana (Vaginal painting), Uttarbasti (Medicated oil or decoction is pushed into the uterine cavity through vagina), Agnikarma (Cauterization) and Ksharakarma (Chemical cauterization) etc. In the present study all these local therapies are revised through ancient Samhitas, and these therapies are reviewed with their meanings, indications, procedures, application site and probable mode of actions. It is my sincere and optimistic effort to encourage most of the Ayurveda physician towards Sthanik Chikitsa in the management of Stree Rogas. Keywords: Sthanikchikitsa, Local therapies, Stree Roga.
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Gupta, Himani, Poonam Bamola, and Nikita Jaiswal. "A CONCEPTUAL REVIEW ON TREATMENT MODALITIES FOR RAKTAPRADAR W.S.R. TO DUB." International Ayurvedic Medical Journal 9, no. 12 (December 16, 2021): 3038–48. http://dx.doi.org/10.46607/iamj1909122021.
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Women are the pioneers and key to sustainable development and quality of life in the family. Hindu culture respects women as Goddess due to this power of creativity of life inside her womb. This energy of procreation starts with menarche and ends with menopause. Ayurveda focusses on preventive and curative measures of female health. Acharya Charak mentioned “Yonishu Shuddhasu Garbham Vindati Yoshitaha” i.e., normal healthy status of Yoni (vagina) is the key factor for achieving the conception. Various gynaecological disorders like Yoni Rogas, Artava Doshas and Raktapradar hampers the achievement of conception. Raktapradar i.e., excessive excretion of men- strual blood, either in quantity or in duration is explained in Ayurvedic Classics. It is the common cause of Iron deficiency anemia & general debility. Ayurvedic intervention mentioned can be recommended as safer, feasible and effective therapy for management of Raktapradar. Keywords: Shudha Yoni, Yoni Roga, Artava Dosha, Raktapradar.
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Sulistyarto, Priyatno Hadi. "Hinduisasi Di Kawasan Megalitik Gunung Slamet." Berkala Arkeologi 23, no. 2 (November 11, 2003): 15–23. http://dx.doi.org/10.30883/jba.v23i2.872.
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Kehidupan masyarakat megalitik menjalankan tradisi secara terus menerus hingga datangnya pengaruh kebudayaan Hindu-Buda. Hinduisasi di wilayah ini dilakukan dengan cara memanfaatkan sarana-sarana pemujaan megalitik, antara lain batu lumpang dan phallus. Konsep pemujaan yang digunakan pun masih sama yaitu kesuburan, suatu konsep yang mutlak diperlukan dalam masyarakat pertanian. Proses Hinduisasi tampak pada penggunaan lumpang batu dan phallus secara bersama-sama, yaitu dengan mendirikan phallus atau menhir ke dalam lubang lumpang sehingga menyerupai susunan lingga-yoni. Dengan demikian fungsi phallus atau menhir mewakili keberadaan lingga, sedangkan fungsi lumpang mewakili keberadaan yoni. Lingga dan yoni merupakan benda sebagai simbol dalam agama Hindu.
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Shin, Jae-Eun. "Yoni, Yoginīs and Mahāvidyās." Studies in History 26, no. 1 (February 2010): 1–29. http://dx.doi.org/10.1177/025764301002600101.
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Surendran, Neetha, and Anita K. Patel. "AYURVEDIC MANAGEMENT OF CERVICAL INTRAEPITHELIAL NEOPLASM GRADE - I: A CASE REPORT." October - November 2020 p5, no. 01 (November 25, 2020): 2632–37. http://dx.doi.org/10.46607/iamj14p5012020.
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Cervical intraepithelial neoplasm (CIN) is a pre-cancerous condition which is strongly associated with the infection of human papilloma virus. It is nowadays common among women in the age of 25-35 years. It is done to know whether the Ayurvedic management of CIN- I is possible using the line of treatment of Sannipathika Vrana. Initially vrana Sodhana was done by using Yoni Kshalana, Yoni Pratisarana and Yoni Kalkadharana. Then Vrana Ropana Chikitsa was adopted. To prevent the remission of the disease and to boost the immunity Rasayana therapy was also done. The signs and symptoms got relieved completely and the Pap test showed normal smear. CIN-I can be cured using the Chikitsa of Sannipathika Vrana.
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P, Shivakumaraswamy, Seema Yadav, Deepthi G. B, and Sindhu Umesh. "AYURVEDIC MANAGEMENT OF ADENOMYOSIS – A CASE REPORT." International Ayurvedic Medical Journal p5, no. 4 (May 25, 2021): 2960–64. http://dx.doi.org/10.46607/iamj15p5042021.
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Most of the women are suffering from one or other menstrual problem in their life, Adenomyosis is also one among them. In general, Adenomyosis is defined as presence of endometrial tissue within the myometrium. It is described as circumscribed nodular aggregate of smooth muscle and endometrial glands with compensatory hypertrophy of the myometrium surrounding the ectopic endometrium1. It is associated with menorrhagia or menometrorrhagia and congestive dysmenorrhoea. In Ayurvedic text 20 yoni Vyapads are explained, among them Vipluta is one of them characterised with constant pain associated with other pains of Vata Prakopa2. So, in this case we diagnosed the case as Vipluta Yonivyapad and treated with the same line of treatment, which got promising result. Keywords: Adenomyosis, Yoni Vyapad, Vipluta Yoni Vyapad.
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Gaikwad, Sonali R., Shreyes S, and Yogitha Bali M. R. "ROLE OF UDUMBARADI TAILA YONIPICHU IN THE MANAGEMENT OF KAPHAJA YONIYVAPAD - A PILOT STUDY." November 2020 08, no. 11 (November 18, 2020): 4986–94. http://dx.doi.org/10.46607/iamj0708112020.
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Background: Vaginal discharge, commonly known as leucorrhea, is a physiological condition which happens in female reproductive system. More than 75% women experience leucorrhea during their lifetime and 45% of them has recurrence. Objectives: To assess the efficacy of Udumbaradi Taila Yoni Pichu in management of Kaphaja Yoni Vyapad. Design: This is a single blind pilot study. 20 female patients with the complaints of Kaphaja Yonivyapad (nonspecific leucorrhoea) from the Dept. of Prasooti tantra and Stree Roga OPD of Rajiv Gandhi educational society’s Ayurvedic Medical College, Ron were included for the study. Patients were administered Udumbaradi Taila Yonipichu for 7 days and were assessed before and after the treatment and followed up on the 14th day. Results: This pilot study showed statistically significant changes with Udumbaradi Taila Yonipichu in reducing the complaints of Kaphaja Yoni Vyapad such as Katishoola (p<0.001), Kandu (p<0.001), consistency of the Srava (p<0.001) and Srava Pramana (quantity of the discharge) (p<0.001). Conclusions: Udumbaradi Taila Yonipichu showed effectiveness in the management of Kaphaja yoni Vyapad with the reduction of Katishoola, Kandu, consistency of the Srava and Srava pramana after the treatment.
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G. B, Deepthi, and Gayathri Bhat N.V. "A CASE OF CERVICAL INTRAEPITHELIAL NEOPLASIA - MANAGEMENT THROUGH AYURVEDA." International Ayurvedic Medical Journal 9, no. 12 (December 15, 2021): 3143–50. http://dx.doi.org/10.46607/iamj3609122021.
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Introduction – Cervical cancer is the 2nd most leading prevalent cancer in India. There are an estimated 123,000 new cases of cervical cancer in India every year with 67,000 deaths in women alone. Cervical cancer in Recent studies shows that screening of cervical cancer reduces the disease incidence and disease mortality by 50%. Low- grade squamous intraepithelial lesion (LSIL) is a common abnormal result on a Pap smear cervical test. It’s also known as mild dysplasia. Methodology – Here is a case report of a patient aged 26yrs with complaints of white discharge per vagina with severe itching, on routine cervical screening investigations found to have Low grade squamous intraepithelial neoplasms. She was treated with Ayurvedic sthanika chikitsa (Local therapies) such as Yoni prakshalana (Vaginal douching), and Yoni pichu (Vaginal tamponing) for 7 days along with shaman chikitsa. Later PAP smear was repeated after 1 month of follow up and found to have negative for intraepithelial neoplasia. And there was relief in the symptoms following treatment. Results- In this case, there was a relief of symptoms and on follow up when Pap smear was repeated, there was negative for intraepithelial neoplasia. Ayurvedic treatment modalities such as Sthanika chikitsa which includes yoni prakshalana and Yoni Pichu are the line of treatment for various gynecological problems and help in reducing mortality and morbidity caused due to cervical cancer in India. Discussion- Here Low-grade squamous Intraepithelial neoplasia can be considered as the Sanchaya avastha and hence diagnosing the disease in its Sanchaya avastha i.e mild dysplasia, is important. During Sanchaya avastha there is localized neoplastic changes of cervical cells and there is Manifestation of Low-grade Intraepithelial Neo- plasia. In the later stages of Kriyakala (Stages of disease manifestation) the neoplasia turns into metastasis and further differentiation occurs which Manifests all the symptoms of Cervical Cancer. Hence treatment modalities such as Yoni prakshalana and yoni pichu helps in preventing later conditions such as cervical cancer. Keywords: Cervical Cancer, LSIL, Ayurveda, Sanchaya
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Bhat, Gayathri NV, and Prafullatha Suru. "INDUCTION OF LABOR BY AYURVEDA TREATMENT: A CASE SERIES." International Journal of Research in Ayurveda and Pharmacy 12, no. 1 (March 2, 2021): 23–26. http://dx.doi.org/10.7897/2277-4343.12017.
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Uncomplicated pregnancy and uneventful labor process are the expectation of all pregnant ladies as well as of their family members. Hence the goal is to improve the quality care child birth through ayurvedic management by following Nava masa paricharya which includes yoni abhyanga, yoni pichu and anuvasana basti with madhuroushadhi dravya sadhita taila after completion of 37 weeks of gestation. The Objective of this is study the effect of Nava Masa Paricharya on onset of labor. Total 3 cases were taken for the trial. Age between 21-29 years two among them were primiparous and one subject multi parous with gestational age between 38 to 39 weeks visited the OPD of Prasuti and Stree Roga, Sri Dharmasthala Manjunatheshwara Ayurveda and Hospital, Hassan, after per vaginal examination advised for admission and planned for yoni abhyanga and yoni pichu and basti with ksheerabala taila for a week. All the three subjects delivered vaginally without any complications to babies with average weight 3000 grams. Their postnatal period was uneventful. An ayurvedic formulation which is cost effective, easily available can be very well-made use for the induction of labor. In all these cases, no chemical drugs used to induce or augment the labor.
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Sumerata, I. Wayan, and Dewa Gede Yadhu Basudewa. "PERSEBARAN ARCA BERCORAK SIWAISTISDI KOTA DENPASAR, BALI." Forum Arkeologi 29, no. 2 (March 13, 2017): 93. http://dx.doi.org/10.24832/fa.v29i2.188.
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This research aims to reconstruct the history of human culture, and the depiction of alteration process of man’s culture in the past as well as contribute data about development history of figurine art, particuarly figurine with siva characteristic in Denpasar. Data were collected using observation, interview, and literature study method and were analyzed using qualitative analysis and iconography. The research result shows that figurines with siva characteristic in Denpasar distributed in ten sanctuaries. The types of siva character figurine are Durga, Ganesha, linga yoni, linga, yoni, holy priest, and nandi. Up to now those figurines are still functioned by the people for religious activities and as media to connect with God Almighty. Penelitian ini bertujuan untuk merekonstruksi sejarah kebudayaan manusia masa lampau, dan penggambaran proses perubahan budaya manusia masa lampau, serta memberikan sumbangan data mengenai sejarah perkembangan seni arca, khususnya yang bercorak Siwaistis di Kota Denpasar. Pengumpulan data menggunakan metode observasi, wawancara, dan studi kepustakaan dan dianalisis menggunakan analisis kualitatif dan ikonografi. Hasil penelitian menunjukkan bahwa arca bercorak Siwaistis di Kota Denpasar tersebar pada 10 tempat suci. Jenis arca bercorak Siwaistis yang ditemukan seperti arca Dewi Durga, arca Ganesha, lingga yoni, lingga, yoni, arca pendeta, dan arca Nandi. Sampai saat ini arca-arca tersebut masih difungsikan dan dimanfaatkan untuk kegiatan keagamaan sekaligus sebagai media untuk menghubungkan diri kepada Tuhan Yang Maha Esa.
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Mahdihassan, S. "The Five Cosmic Elements as Depicted in Indian and Chinese Cosmologies." American Journal of Chinese Medicine 17, no. 03n04 (January 1989): 245–52. http://dx.doi.org/10.1142/s0192415x89000346.
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Indian and Chinese Cosmologies are compared, each containing five cosmic elements. The Indian elements are Akasha, Air, Fire, Water and Earth. Akasha connotes Creative energy. As depicted it is substituted by reproduction projected as creation. Hence the male and female generative organs as Lingam-Yoni, already recognized in Hinduism as symbolizing the source of creative energy, have been depicted as such. The other four elements represent creation proper. In Chinese cosmology the full term is "Yin-Yang-Wu-Hshing." Wu-Hshing signifies Five-Cosmic elements and these are Wood, Fire, Water, Earth and Metal. They are taken from Iran. Since there is no element to represent creative energy this is expressed by the term Yin-Yang, or Black and White in lieu of male-female or Lingam-Yoni of Indian cosmology. The organs of reproduction have been projected as the opposites that generate creative energy. Virtually Yin-Yang=Lingam-Yoni=Creative energy generators.
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Gde Bagus, A. A., and Nyoman Rema. "KEHARMONISAN DALAM TINGGALAN ARKEOLOGI DI PURA DANGKA, TEMBAU, DENPASAR." Forum Arkeologi 30, no. 2 (October 31, 2017): 65. http://dx.doi.org/10.24832/fa.v30i2.442.
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Dangka Tample is one of the temples that keep the archaeological remains of ancient Balinese era, still sacred, by its penyungsung people, because it has important meaning for harmony. This study aims to determine the meaning of harmony that is reflected in the remains of akeologi in the temple. This research is a qualitative research, whose data is collected through direct observation in Pura Dangka, analyzed by iconography, the results are presented in narrative, and completed with drawings. The results of this research are Linga-yoni, statue of Dewi Durga, statue of Ganesha, statue of Nandi. Of all these remains, there is Linga-yoni which has a larger size among the others, which is thought to be the main medium of worship, while the other remains as supporting media in achieving harmony. Pura Dangka adalah salah satu pura yang menyimpan tinggalan arkeologi dari jaman Bali Kuno, masih dikeramatkan, oleh masyarakat penyungsungnya, karena memiliki makna penting untuk keharmonisan. Penelitian ini bertujuan untuk mengetahui makna keharmonisan yang tercermin pada tinggalan akeologi di pura tersebut. Penelitian ini adalah penelitian kualitatif, yang datanya dikumpulkan melalui observasi langsung di Pura Dangka, dianalisis secara ikonografi, hasilnya disajikan secara naratif, dan dilengkapi gambar. Hasil penelitian ini berupa Lingga-yoni, arca Dewi Durga, arca Ganesa, arca Nandi. Dari semua tinggalan tersebut, terdapat Lingga-yoni yang mempunyai ukuran yang lebih besar di antara tinggalan lainnya, yang diduga sebagai media utama pemujaan, sedangkan tinggalan lainnya sebagai media pendukung dalam mencapai keharmonisan.
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Primizakaria, J., N. I. Setiawan, and C. Ansori. "Distribution, petrographic analysis, and preliminary source identification of Hindu-Buddhist artifacts in Karangsambung-Karangbolong National Geopark and surrounding areas, Kebumen, Central Java, Indonesia." IOP Conference Series: Earth and Environmental Science 1071, no. 1 (August 1, 2022): 012011. http://dx.doi.org/10.1088/1755-1315/1071/1/012011.
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Abstract Hindu-Buddhist artifacts (e.g., linga, yoni, statues, and craft objects such as pottery) were discovered in Karangsambung-Karangbolong National Geopark (KKNG) and surrounding areas, Kebumen, Central Java, Indonesia. The information related to the distribution, composition, and source of the Hindu-Buddhist artifacts is essential to support the development and management of the KKNG, particularly on the relation of lithology units with cultural diversity. A geological field survey was conducted to produce a distribution map of the artifacts, then overlaid with the geological map of Banyumas and Kebumen sheets scale of 1:100,000. Totally of 10 Hindu-Buddhist artifacts were distributed in the research area, grouped into 3 areas, namely Karangbolong Hills, Kebumen, and southern Kebumen areas. Furthermore, 10 samples of artifacts were collected and petrographically analyzed to acquire their compositions and to determine their source identification. Based on their distribution and petrographical analyses, the artifacts were made of andesite (linga of Tugu, linga, and yoni of Sumberadi, tomb of Trasidi, Celeng Stone, yoni of Rowo), tuffaceous sandstone (tomb of Kuwu Panjer), and sandy micrite (Ganesha statue of Kejawang) sourced from Halang Formation. Meanwhile, andesite rocks used to construct the Kalbut Stone and linga of Pejarakan were sourced from Gabon Formation.
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nagar, Meenakshi, C. M. Jain, Sushila Sharma, and Hetal H. Dave. "A Comparative Clinical Study of Karanja Churna and KaranjaTail Yoni Pichu in the Management of Shwetapradar w.s.r. to Leucorrhoea." International Research Journal of Ayurveda & Yoga 05, no. 05 (2022): 01–08. http://dx.doi.org/10.47223/irjay.2022.5501.
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Background And Aims-Shwetapradar (Leucorrhoea) is one of the most common of all gynecological complaints. In our text Shwetapradar is described directly or indirectly in many Yonirogas as a symptom. In the present study we have used two types of trial drugs namely Karanja Churna for oral route and Karanja Tail for local application as Yoni Pichu with the aim to validate the directives of classics on parameters of a systematic and scientific research work. Material And Method-The method adopted in present study is Randomized, clinical, openstudy.This study was done on randomly selected 45 patients which were divided in three groups of 15 patients in each group. All the patients results were assessed subjectively and objectively and statistical evaluation of results were done with ‘paired Wilcoxon signed rank test’ and ‘ unpaired ONE WAY ANOVAtest’.Results- The results were assessed in the form of relief from the symptoms. The results showed that overall relief in group C patients were the highest which was (66.19%) followed by group B (61.38%) and group A (45.96%) Conclusion-This can be made out from the study that if both Karanja Churna & Karanja Tail Yoni Pichuare given simultaneously are more effective than Karanja Churna orally aloneand Karanja Tail Yoni Pichuvaginally alone.
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Zijiang Ding, John. "Indian Yoni-Linga and Chinese Yin-Yang." Journal of Philosophy: A Cross-Disciplinary Inquiry 4, no. 8 (2009): 20–26. http://dx.doi.org/10.5840/jphilnepal2009483.
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Kim, Ho, Suwon Lee, and Yeong Geon Seo. "You Only Need Images : An Improved Joint Training for Object Detection." Journal of Digital Contents Society 21, no. 1 (January 31, 2020): 11–18. http://dx.doi.org/10.9728/dcs.2020.21.1.11.
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Sulekha, Narendra Kumar Meena, and Mahesh Dixit. "An Ayurvedic Approach on Habitual Abortion due to Torch Infection w.s.r. to Putraghni Yoni Vyapada: A Case Study." International Research Journal of Ayurveda & Yoga 05, no. 12 (2022): 38–43. http://dx.doi.org/10.47223/irjay.2022.51206.
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Introduction- Miscarriage is a personal and emotional loss for a young couple trying to start a family. Full-term births are essential for healthy offspring. Recurrent miscarriage is a common problem during childbearing years. Many factors are responsible for recurrent pregnancy loss among which TORCH infection (Toxoplasmosis, Rubella, Cytomegalo virus, Herpes simplex) is an important one. Recurrent pregnancy loss (RPL) is also known as recurrent miscarriage or habitual abortion. It is defined as three consecutive pregnancy losses prior to 20 weeks of pregnancy from the last menstrual cycle (LMP). Putraghni is a condition where repeated pregnancy loss occurs because of Artava dosha, Rakta dosha, Ati raktasrava. The article is to understand the habitual abortion caused due to TORCH Infection w.s.r. to Putrghani Yoni vyapada and to study the effect of Ayurvedic medicines in the management of habitual abortion caused due to TORCH Infection. Main observations: We report a case of habitual abortion (Putraghni yoni vyapada) in a 34-year-old female patient with complaint of wants to convince issue along with stress and fear of previous 3 abortions. Result: Ayurvedic remedies were used to treat the patient for three months. This case study demonstrates the efficacy of Ayurvedic treatment for habitual abortion (Putraghni yoni vyapada). Conclusions: In this article, a case of positive TORCH infection with repeated pregnancy loss treated successfully with Ayurvedic medications.
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Ardiyansyah, Panggah. "Analisis Nilai Penting Situs-Situs di Kawasan Cagar Budaya Borobudur." Jurnal Konservasi Cagar Budaya 13, no. 1 (June 30, 2019): 55–82. http://dx.doi.org/10.33374/jurnalkonservasicagarbudaya.v13i1.211.
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Penetapan kawasan Borobudur sebagai Cagar Budaya Peringkat Nasional melalui Keputusan Menteri Pendidikan dan Kebudayaan Nomor 286/M/2014 tentang Satuan Ruang Geografis Borobudur sebagai Kawasan Cagar Budaya Peringkat Nasional sayangnya masih belum didahului dengan kajian yang mendalam tentang situs-situs selain Candi Borobudur, Candi Mendut dan Candi Pawon yang termasuk didalam zonasi yang telah ditetapkan sebagai Kawasan Cagar Budaya (KCB) Borobudur. Tujuan tulisan ini adalah untuk mendiskusikan nilai penting situs-situs di KCB dengan ruang lingkupnya adalah Lokasi Yoni Brongsongan, Lokasi Candi Dipan, Lokasi Candi Bowongan, Lokasi Candi Samberan, Lokasi Yoni di Plandi, dan Lokasi Makam Belanda (Kerkhoff) Bojong di Mendut. Metode pengkajian dilakukan melalui pengumpulan data historis dan arkeologis, penempatan data-data tersebut dalam konteksnya masing-masing, dan komparasi dengan situs serupa apabila diperlukan. Hasil analisis menunjukan kehadiran nilai penting bagi sejarah, ilmu pengetahuan, agama dan kebudayaan. Keberadaan nilai penting ini memberikan keterkaitan antara nilai penting kawasan Borobudur dalam level internasioal, nasional dan lokal, sehingga pelestariannya perlu memperhatikan suara masyarakat lokal di kawasan Borobudur. The designation of Borobudur landscape as a National Cultural Area by the Decree of Minister of Education and Culture Number 286/M/2014 regarding Geographical Boundaries of Borobudur as National Cultural Area (hereafter KCB Borobudur) was not preceded by in-depth study on sites other than Borobudur Temple, Mendut Temple and Pawon Temple. The objective of this paper is to discuss and analyze the significance of each site within KCB Borobudur. The paper’s scope includes Yoni Brongsongan, Dipan Temple, Bowongan Temple, Samberan Temple, Yoni Plandi, and Dutch Cemeteries (Kerkhoff) Bojong in Mendut, which are included in KCB Borobudur. The methodology includes collecting data, giving contexts to each data set, and comparing to other similar sites if required. The analysis shows the significance of the sites for history, sciences, religions, and culture. These statements correlate the significance of Borobudur area in international, national, dan local levels, thus giving emphasis on the need to include local voices in the preservation of KCB Borobudur.
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Rosyid, Muhammad. "Mengidentifikasi Sikap Toleran Sunan Kudus melalui Situs Budaya." Aceh Anthropological Journal 5, no. 1 (April 30, 2021): 37. http://dx.doi.org/10.29103/aaj.v5i1.3500.
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Tulisan ini bertujuan mendedahkan fakta bahwa nilai toleransi perlu diuri-uri. Teknik perolehan data dengan observasi dan pendalaman literatur dengan analisis deskriptif kualitatif. Hasil riset, Kota Kudus Jawa Tengah terdapat situs khas di antaranya bangunan kuno disebut Langgar Bubrah. Bangunan itu terdapat lingga dan yoni sebagai karakter candi. Argumen ilmiah dengan pendekatan arkeologi menandaskan bahwa lestarinya Langgar Bubrah hingga kini sebagai bentuk toleransi Sunan Kudus yang tetap melestarikannya dilanjutkan oleh generasi muslim adanya lingga dan yoni hingga kini. Pemkab Kudus perlu optimal merawatnya sehingga diagendakan penyelamatan objek budaya yakni restorasi, revitalisasi, dan memfasilitasi sarana dan prasarana kebudayaan berupa fasilitas penunjang yakni ruang sanggar budaya. Anggota DPRD Kudus pun perlu mewujud politik anggaran dalam APBD yang berpihak pada cagar budaya dengan penyediaan pendanaan pemajuan kebudayaan didasarkan atas pertimbangan investasi.
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Tin, L. N. W., S. S. Y. Lui, K. K. Y. Ho, K. S. Y. Hung, Y. Wang, H. K. H. Yeung, T. Y. Wong, S. M. Lam, R. C. K. Chan, and E. F. C. Cheung. "High-functioning autism patients share similar but more severe impairments in verbal theory of mind than schizophrenia patients." Psychological Medicine 48, no. 8 (September 18, 2017): 1264–73. http://dx.doi.org/10.1017/s0033291717002690.
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AbstractBackgroundEvidence suggests that autism and schizophrenia share similarities in genetic, neuropsychological and behavioural aspects. Although both disorders are associated with theory of mind (ToM) impairments, a few studies have directly compared ToM between autism patients and schizophrenia patients. This study aimed to investigate to what extent high-functioning autism patients and schizophrenia patients share and differ in ToM performance.MethodsThirty high-functioning autism patients, 30 schizophrenia patients and 30 healthy individuals were recruited. Participants were matched in age, gender and estimated intelligence quotient. The verbal-based Faux Pas Task and the visual-based Yoni Task were utilised to examine first- and higher-order, affective and cognitive ToM. The task/item difficulty of two paradigms was examined using mixed model analyses of variance (ANOVAs). Multiple ANOVAs and mixed model ANOVAs were used to examine group differences in ToM.ResultsThe Faux Pas Task was more difficult than the Yoni Task. High-functioning autism patients showed more severely impaired verbal-based ToM in the Faux Pas Task, but shared similar visual-based ToM impairments in the Yoni Task with schizophrenia patients.ConclusionsThe findings that individuals with high-functioning autism shared similar but more severe impairments in verbal ToM than individuals with schizophrenia support the autism–schizophrenia continuum. The finding that verbal-based but not visual-based ToM was more impaired in high-functioning autism patients than schizophrenia patients could be attributable to the varied task/item difficulty between the two paradigms.
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Suta, I. Made. "Fungsi dan Makna Lingga dalam Ajaran Agama Hindu." Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya 13, no. 2 (January 14, 2019): 88. http://dx.doi.org/10.25078/wd.v13i2.680.
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Hinduism is a religion that has given birth to a very complex culture in the field of astronomy, agricultural science, philosophy and other sciences. Likewise from this culture gave birth to worship facilities in the form of ancient relics, one of which was Lingga. Lingga is a symbol of fertility offered by the Indus valley civilization which is mainly associated with Shiva worship. Lingga can mean the manifestation of Lord Shiva which is described as Phalus which is usually placed above Yoni who describes men and women (Lingga-Yoni). The problem examined in this paper is how the function and meaning of Linga according to Hinduism in Indonesia. To answer these problems, data collection methods are used; literature studies, documents and observations and assisted with Religion and Symbol theory. Based on data data, it can be seen that the Lingga function is a religious function, namely strengthening, stabilizing Srddha Bhakti Hindus, then the function of fertility is by worshiping Lord Shiva through the media Lingga to invoke fertility on agriculture. Besides that, through worship Lingga has religious significance and symbolic meaning because Lingga is viewed from the religion as a symbol of worship before Lord Shiva. Lingga is believed to have magical powers so that Hindus draw closer to the presence of Ida Sang Hyang Widhi through the Lingga worship media in religious ceremonies such as piodalan in the Kahyangan Tiga / Jagat Temple. Symbolic meaning is Lingga as the symbol of Purusa (Akasa) and earth (Yoni) symbol of Pradana
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Umesh, Sindhu, Jayasudha G. C, and Ramesh M. "RANDOMISED CONTROLLED CLINICAL STUDY OF KUSHTADI YONI VARTI ON CERVICAL EROSION." International Ayurvedic Medical Journal p6, no. 1 (November 25, 2021): 3157–62. http://dx.doi.org/10.46607/iamj01p6012021.
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Cervical Erosion may present with symptoms like vaginal discharge or serious problems of female infertility and thus gains importance in the gynaecological practice1. This entity is correlated with GarbhashayaMukhaGata Vrana (GGV), of Vatakaphaja variety. In the present study, Kushtadi YoniVarti (KYV) 2 is proposed as a local treatment for Cervical Erosion. The present study has two groups: Group A:30 patients, were treated with Kush- tadi Yoni Varti, followed by Sukhoshna Jala Prakshalana for 7 consecutive days. Group B:30 patients were ad- vised with Pathya and apathy for 7 days. The Follow up for both groups were on 14th Day and 21st Day. The re- sults were analysed statistically with paired and unpaired t-test. On comparing the two groups, it was found that the efficacy of treatment in Group A was better than the efficacy of treatment in Group B with reference to amount and odour of discharge, appearance and degree of erosion. Keywords: Cervical Erosion, Kushtadi Yoni Varti, GarbhashayaMukhaVrana, PAP Smear.
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Suhardi, Untung. "Eksistensi Lingga Sebagai Media Pemujaan Hindu Di Desa Linggoasri, Kecamatan Kajen, Kabupaten Pekalongan - Jawa Tengah (Sebuah Tinjauan Perspektif Sejarah)." Widya Aksara : Jurnal Agama Hindu 24, no. 1 (March 5, 2019): 40–49. http://dx.doi.org/10.54714/widyaaksara.v24i1.47.
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Linga as a type of worship that exists in Hinduism which has begun to be abandoned by followers because it is ancient. The problems presented were about the history of the worship of the phallus and the form of the functions and meaning of the worship of the phallus in the village of Linggoasri, Pekalongan Regency, Central Java. The method uses descriptive analysis with a historical approach. The results of his research are other historical objects that resemble the phallus pair is yoni so, the existence of the phallus and yoni is interpreted as the embodiment of male and female symbols. The phallus worship ritual has the form that the phallus in Linggoasri concluded that the phallus is a phallus shaped with a rectangular base (brahma bhaga), with the longer end (the swastika phallus) and the upper part shaped ardhacandrakara (half-moon shaped) . Furthermore, the worship of the phallus is a symbol that has an ancient worship that illustrates fertility and well-being.
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Wardana, Kadek Agus. "Ajaran Kama Pada Patung Seks Di Pura Dalem Purwa Desa Pengastulan Kecamatan Seririt Kabupaten Buleleng." JURNAL YOGA DAN KESEHATAN 2, no. 1 (July 3, 2020): 74. http://dx.doi.org/10.25078/jyk.v2i1.1553.
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<p><em>Kamasutra is seen by Hindus as an important book to guide human ethical life. This text beautifully describes the intimacy process of a pair of humans. An outline of the beliefs of Hinduism is love. Hinduism believes that the process of intimacy portrays a high human existence. The teachings are contained in the statue in the Dalem Purwa Temple where the statue depicting sex has a very deep meaning; these statues are not pornographic statues. But as a symbol of the merging of Lord Shiva’s strength with Dewi Parwati (Durga). It can also be interpreted as a symbol of the merging of Kama Bang with Kama Petak (Purusha with Pradhana). Where, there is a union of Shiva symbolized by Lingga with Parvati symbolized by Yoni that is where happiness arises, the emergence of prosperity, and prosperity. When kama bang (egg cell) with kama petak (sperm) meets resulting in fertilization that causes happiness and gives birth to a life of harmony. The meaning of philosophy is poured into statues with the scene of having sex as a symbol of unification. In Hindu sexuality is seen as sacred in human life because it is implicitly contained in purusartha chess teachings, namely dharma, artha, kama, and moksa. One of the goals of human life is the fulfillment of lust or desire (kama) which encourages people to do something, which makes people passionate in this life. One form of kama is fulfillment of sexual needs. The union of Lingga and Yoni gave birth to something new, namely creation. The combination of linga and yoni symbolizes the creation of the world and fertility.</em><em></em></p>
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Wirasanti, Niken. "Local Cultural Identity Markers in Bagelen during the Ancient Java." Indonesian Historical Studies 6, no. 1 (June 4, 2022): 19–33. http://dx.doi.org/10.14710/ihis.v6i1.13425.
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This research explored the cultural traces of the Ancient Mataram community in South Kedu, Bagelen region, Central Java. There are abundant archaeological data on this issue: Hindu and Buddhist statues, lingga-yoni, lingga pathok, rings, lamps, and five inscriptions, namely the Watukura (902 AD, Kayu Ara Hiwang (911 AD), Sipater (circa 900 AD), Ayam Têas (901 AD), and Pendem (881 AD). In addition, there are more than 26 archaeological sites in the Bagelen region. Statues, lingga-yoni, lamps, rings, are correlated with the contents of the inscriptions, hence it shows how the system and the social structure of society work in the Bagelen region. Those artifacts are a sign system that describes the religious activities during the Rakai Watukura Dyah Balitung period of the Ancient Mataram. The research aims to obtain an overview of how material culture as a sign system is interpreted by the community. The research method used structural approach by analyzing signs and meanings of artifact data and inscriptions. The results uncovered how the culture was manifested and reflected in spirituality concept with local cultural identity in Bagelen region.
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Cruz-Grunerth, Gerardo. "YONI REI: CONSTRUCCIÓN Y DESTRUCCIÓN DE UN CUERPO POSTHUMANO." Lejana. Revista Crítica de Narrativa Breve, no. 14 (February 25, 2021): 46–57. http://dx.doi.org/10.24029/lejana.2020.14.1666.
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Pepe Rojo presenta en su literatura las más angustiantes visiones del mundo que transitan por la modernidad líquida (Bauman, 2003), a la vez que expresa las implicaciones del cuerpo posthumano (Braidotti, 1996; Ferrando, 2014). Con esto en consideración, en este artículo se abordará el cuento “Conversaciones con Yoni Rei” (1998), donde Rojo expone a una sociedad que ha trascendido tanto las limitaciones modernas como las restricciones éticas, lo que Bauman propone como rasgos de la modernidad líquida. En la narración, la vida de Yoni Rei es mostrada desde su etapa como embrión, el cual es vendido a una corporación internacional que modifica su cuerpo convirtiéndolo en cyborg y en un experimento fallido; y finalmente, en una celebridad monstruosa para el divertimento de la sociedad espectacularizada à la Debord (1967). La hipótesis de este artículo sostiene que el cuento de Rojo expresa la manera en que el cuerpo se convierte en la intersección de la violencia como norma en el mundo posthumano (violencia tecnológica, corporativa, social y autoinfligida); asimismo, que el protagonista es un ser que actúa en asociación con la ciencia y contra sí mismo, mientras pone en crisis su ser, con la construcción-destrucción de su cuerpo posthumano, que lo humaniza.
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Rosati, Paolo E. "The Yoni Cult at Kāmākhyā: Its Cross-Cultural Roots." Religions of South Asia 10, no. 3 (December 21, 2017): 278–99. http://dx.doi.org/10.1558/rosa.35343.
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Harriyadi, Harriyadi. "Studi Pendahuluan Bentuk Simbol Penyatuan dalam Tradisi India Kuno yang Ditemukan di Indonesia." AMERTA 39, no. 2 (December 20, 2021): 113–28. http://dx.doi.org/10.24832/amt.v39i2.113-128.
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Abstract. Preliminary Study Of Unification Symbols Form From Ancient India Tradition Found In Indonesia. Humans and symbols have a bond that cannot be separated from each other because they always appear in a community group. During the Hindu-Buddhist period in Indonesia, various signs related to religion appeared. One of the religious practices that developed is the worship of the union of life. This study aims to identify the form of symbols and the meaning of the worship of the unification of life for the Hindu-Buddhist period. This study was conducted by collecting data on the worship of the union of life from various secondary sources in research reports, journals, and articles. Data collection is also focused on finding data on artifacts in Indonesia associated with symbols of the unification of life. The data collection results between mythology in India and artifacts in Indonesia are then synthesized to obtain a form of embodiment of the unification of life during the Hindu-Buddhist period in Indonesia. The study results show that the concept of the unification of life is symbolized in the linga-yoni, mudrā bodhyagrimudrā, and shatkona. Depictions of the yoni phallus and shatkona can be found in Indonesia. In Buddhism in Indonesia, the concept of the unification of life is symbolized in the mudrā bodhyagrimudrā found in the Mahavairocana Buddha statue. The gesture of the bodhyagrimudrā hand is a representation of the union of males and females. The depiction of the unification of life is more aimed at fulfilling religious needs, namely to achieve release (moksha) in Hinduism and achieve nirvana in Buddhism. Abstrak. Manusia dan simbol memiliki ikatan yang tidak dapat dipisahkan satu sama lain karena selalu muncul dalam suatu kelompok masyarakat. Pada masa Hindu-Buddha di Indonesia muncul berbagai simbol yang berkaitan dengan religi. Salah satu praktik religi yang berkembang adalah pemujaan penyatuan kehidupan. Kajian ini bertujuan untuk mengidentifikasi bentuk simbol dan makna pemujaan penyatuan kehidupan bagi masyarakat pada masa Hindu-Buddha. Kajian ini dilakukan dengan cara mengumpulkan data mengenai pemujaan terhadap penyatuan kehidupan dari berbagai sumber sekunder berupa laporan penelitian, jurnal, dan artikel. Pengumpulan data juga difokuskan untuk mencari data objek artefak di Indonesia yang berhubungan dengan simbol penyatuan kehidupan. Hasil dari pengumpulan data antara mitologi di India dan artefak di Indonesia kemudian disintesiskan untuk mendapatkan bentuk perwujudan penyatuan kehidupan pada masa Hindu-Buddha di Indonesia. Hasil kajian menunjukkan bahwa konsep penyatuan kehidupan disimbolkan dalam lingga-yoni, mudrā bodhyagrimudrā, dan shatkona. Penggambaran lingga yoni dan shatkona dapat ditemukan di Indonesia. Dalam agama Buddha di Indonesia konsep penyatuan kehidupan disimbolkan dalam mudrā bodhyagrimudrā yang dijumpai pada arca Buddha Mahavairocana. Sikap tangan bodhyagrimudrā merupakan representasi penyatuan laki-laki dan perempuan. Penggambaran penyatuan kehidupan lebih ditujukan untuk pemenuhan kebutuhan religi, yaitu mencapai pelepasan (moksha) dalam agama Hindu dan mencapai nirwana dalam agama Buddha.
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Sunoto, Sunoto. "LINGGA YONI JEJAK PERADABAN MASYARAKAT (JAWA, BALI) DARI PERSPEKTIF POSITIVISTIK." Bahasa dan Seni: Jurnal Bahasa, Sastra, Seni dan Pengajarannya 45, no. 2 (August 1, 2017): 155–69. http://dx.doi.org/10.17977/um015v45i22017p155.
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Goyal, D. K., and Archana Negi. "Role of Douching (Yoni Prakshalan) with Herbal decoction in Leucorrhoea." Environment Conservation Journal 16, no. 3 (December 15, 2015): 91–93. http://dx.doi.org/10.36953/ecj.2015.16313.
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Gavande, Shivani Sanjeev, Abhijit H. Joshi, S. P. Sardeshmukh, and Vineeta V. Deshmukh. "NIDAN PANCHAK OF CANCERS OF TRYAWARTA YONI (FEMALE GENITAL ORGANS)." International Journal of Ayurveda & Alternative Medicine 07, no. 01 (January 24, 2020): 8–16. http://dx.doi.org/10.36672/ijaam.2019.v07i01.003.
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Plancke, Carine. "Yoni touch and talk: Sacralizing the female sex through tantra." Sexualities 23, no. 5-6 (August 1, 2019): 834–48. http://dx.doi.org/10.1177/1363460719861832.
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This article examines women’s tantric retreats in Northwest Europe aimed at developing female sexual subjectivity. Based on ethnographic study and in-depth interviews, it argues that the retreats induced among participants critical distancing from socially dominant representations of (self-)objectified femininity and pornified female sexuality. It highlights how, through foregrounding a view of the female sex as sacred, the workshops fostered experiences of embodying the divine as grounds for female worthiness. It further illustrates how intimate touch among women and self-touch were encouraged as ways to establish an erotic connection with a vital flow beyond a narrow focus on sexual activity.
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Mitra, Royona. "The Parting Pelvis: Temporality, Sexuality, and Indian Womanhood in Chandralekha's Sharira (2001)." Dance Research Journal 46, no. 2 (August 2014): 5–19. http://dx.doi.org/10.1017/s0149767714000254.
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This article examines the late Indian choreographer Chandralekha's final work Sharira (2001), an intense duet between a woman and a man, as a challenge to heteronormative codes that govern the performance of Indian sexuality. This challenge is relayed in two ways: first, through a haunting triangle motif of the yoni (vagina in Sanskrit), that is evoked repeatedly through the controlled parting of the female dancer's legs, reminding us that her body is both a harbinger of life and a center of sexual agency. Second, the piece critiques heteronormativity through an über-slowing down of choreographic time, which emphasizes the materiality of the female body and the extremes it can execute. The article proposes that these two choreographic strategies are efficacious in rewriting heteronormative codes surrounding Indian sexuality only because they work interdependently. It is only because the female performer is able to part her legs in hyper-slow-motion that the evocations of her yoni move beyond the realm of an objectified, sexual body part that is to be occupied and consumed by a male partner. Instead it becomes a powerful emblem of her ability to contain and spawn sexual desire as well as to create, sustain, and give birth to life.
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Agrawal, Deepali J., and Ashish C. Zanwar. "MANAGEMENT OF GARBHASHAYGATA ARBUD IN AYURVEDA W.R.T. UTERINE FIBROID – A SINGLE CASE STUDY." International Ayurvedic Medical Journal 9, no. 7 (July 15, 2021): 1544–48. http://dx.doi.org/10.46607/iamj3609072021.
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Uterine fibroid is the most common solid benign tumour which affects merely pre-menopause age. It is 3rd leading cause of hysterectomy. It gives a negative impact on women’s physical and social activities. A 45-year-old female patient approached the OPD complaining of heavy menstrual bleeding, heaviness in the abdomen, something coming out of the vagina. USG abdomen scan revealed a big myometrium fibroid in the fundus. She was suggest- ed a hysterectomy for the same. However, due to its complications patient was not willing for surgery. So, she was treated as per Ayurvedic basic line of treatment of Yoni Vyapad. She was administered Ashokarista and Chandraprabha Vati for 2 months along with two cycles of Yogbasti Chikitsa. After 2 months all symptoms were subsided. In follow up scan after 6 months revealed an absence of fibroid. During this treatment, the patient did not report any negative effects suggesting the progression of the disease. An attempt has been made for successful management of fibroid of the uterus in premenopausal age to relieve her symptoms. After menopause, the fibroid may be automatically shrinking due to a lack of oestrogen and progesterone. The case study will build confidence among ayurvedic practitioners to treat a fibroid of the uterus in premenopausal age with safe, non-invasive and non-hormonal management fibroid through Ayurveda, Keywords: uterine fibroid, garbhashaygata arbud, basti, yoni vyapad
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Dhull, Anjali, and Rita Makim. "Effect of Ayurveda management in Shweta Pradara - A Case study." International Journal of Ayurvedic Medicine 12, no. 2 (June 29, 2021): 401–4. http://dx.doi.org/10.47552/ijam.v12i3.1797.
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Healthy habits are the best way to avoid disease. But in the chaos of a woman’s daily life healthy living is not at all followed now a days. Along with overall health of a women vaginal health is also an important part. A healthy woman is a promise of a healthy life. Woman has to pass through different stages and phases of life in which physical and psychological changes occur. Also, she has to fulfil the dual responsibility at home as well at job. Hence, she needs perfect physical and psychological health. Safe, healthy and confident life is very much necessary, for that every woman needs a healthy yoni. An infection or change in the normal balance of vaginal yeast and bacteria can cause inflammation of the vagina. Shweta pradara is an annoying symptom which is present in many diseases or present a complication. Since Shweta Pradara is a symptom, not a disease, hence etiopathogenesis of principal disease would be etiopathogenesis of Shweta Pradara also. It can be said that it is a Kaphaja disorder in the region of Apana Vayu. Infections due to certain organisms in vagina and uterus also lead to white discharge. A female patient suffering from Shweta pradara was treated by Shamana chikitsa and Yoni prakshalana. She got excellent relief in symptoms by above treatment.
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Srivastava, Pragati, and Shashi Singh. "An Approach to Manage Shweta Pradar – A Case Study." International Research Journal of Ayurveda & Yoga 05, no. 01 (2022): 94–99. http://dx.doi.org/10.47223/irjay.2022.5114.
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Acharya Manu has said that happiness of human needs proper care and respect of woman. So, to keep our society happy and healthy, proper care of woman is the most important thing. Shweta Pradar is one of the most common problems faced by woman in her day-to-day life. Slight discharges through vagina occur physiologically to keep the vagina moist but if discharges increase in amount or it comes with foul smell or with itching, it causes discomfort to the patient. Medications which are being used to treat Leucorrhea are unable in controlling its reoccurrence. Ayurvedic medications and localized procedures (Sthanik Chikitsa) have been proved like a boon in this field. Here, a case report of a female patient having complaints of thick white discharge P/V, burning in vaginal area, burning micturition, low back ache and constipation has been presented. She was advised for sthanik chikitsa. After taking patient’s consent, Yoni Prakshalana (vaginal wash) with Udumbaradi Kashaya and Yoni Pichu (vaginal tampon) with Udumbaradi Taila was done for 7 days after the cessation of menstrual flow. The procedure was done for the 3 consecutive cycles & the patient started feeling relief in symptoms from the very first cycle. Thus, through this study, the efforts have been done to through light on the importance of shtanik chiktsa in the field of Stri Roga (gynecological disorders).
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N V, Gayathri Bhat, and Lakshmi V S. "MANAGEMENT OF YONI ARSHA (GENITAL WARTS) BY AGNIKARMA: A CASE STUDY." International Journal of Research in Ayurveda & Pharmacy 8, no. 2 (June 11, 2017): 170–71. http://dx.doi.org/10.7897/2277-4343.082106.
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S K, Hemavathi, Anjaly M V, and Amritha M R. "A GLIMPSE OF YONI VYAPAT IN RELATION TO VAGINITIS: A REVIEW." International Journal of Research in Ayurveda & Pharmacy 8, no. 4 (September 27, 2017): 106–10. http://dx.doi.org/10.7897/2277-4343.084225.
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Inagurasi, Libra Hari. "Fenomena Klasik Pada Tinggalan Arkeologis Dari Masa Kerajaan Demak Di Desa Prawoto." Berkala Arkeologi 21, no. 2 (November 11, 2001): 56–67. http://dx.doi.org/10.30883/jba.v21i2.841.
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Di Bukit Prawoto terdapat fenomena klasik-Hindu meskipun berada dalam kerangka sejarah Kerajaan Islam Demak. Fenomena Klasik-Hindu tersebut terlihat pada tinggalan arkeologis dan konsep yang melatarbelakangi pemilihan Bukit atau Gunung Prawoto sebagai tempat untuk mendirikan bangunan pesanggrahan. Yoni, dan lapik arca masih mewarnai konstruksi bangunan pesanggrahan pada ·masa Kerajaan Demak, tetapi telah dialihkan fungsinya, dari sakral religius menjadi fungsi profan. Adapun konsepsi tentang gunung, merupakan konsep yang telah ada sejak masa klasik-Hindu dan tetap mempunyai arti penting pada jaman Kerajaan Demak.
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Riyanto, Sugeng. "DINAMIKA KEBUDAYAAN DAN PERADABAN BATANG KUNA GAMBARAN AWAL BERDASARKAN HASIL EKSPLORASI ARKEOLOGIS." Berkala Arkeologi 34, no. 2 (December 1, 2014): 145–60. http://dx.doi.org/10.30883/jba.v34i2.22.
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Results of exploratory survey in Batang, Central Java, showing a variety of archaeological data with Hindu-Buddhist influence. There are among others, buildings and building components, inscriptions, statues, phallus-yoni, as well as artifacts that show characteristics of Indian influence. In addition, those various archaeological data obtained from the survey hypothetically reflect the dynamics of ancient Batang culture and civilization which chronologically includes pre-Hindu, the transition from pre-Hindu toHindu, early development of Hindu influence, and the heyday of Ancient Mataram.
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Sharma, Rashmi, and Chandan Singh. "Uttar Basti- A critical review." Journal of Ayurvedic and Herbal Medicine 2, no. 3 (June 25, 2016): 86–88. http://dx.doi.org/10.31254/jahm.2016.2307.
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In Ayurvedic Gynecology Sthanik Chikitsa (Local therapies) are the specialized treatment procedures. These procedures basically deal with the disorders of Tryavarta Yoni (Three coverings of Vagina). Vitiation of Vata is mainly responsible for Yoniroga and Artava Vikara. "Basti" is best Vata Shamana Chikitsa. Out of this Uttar Basti is most widely used and unique treatment concept of Stree Roga. In this Study Uttar Basti is reviewed through ancient texts and an effort is made to understand the concept of Uttar Basti.
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N, Meghana, and Santosh V R. "A REVIEW ON UNDERSTANDING KASHTARTAVA THROUGH DYSMENORRHOEA: AN INTEGRATED CONCEPTUAL APPROACH." International Journal of Research in Ayurveda and Pharmacy 11, no. 6 (December 30, 2020): 86–90. http://dx.doi.org/10.7897/2277-4343.1106191.
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Menstruation, a complex cyclic phenomenon, is an inevitable natural occurrence in women’s life and is considered as landmark of homeostatic condition of reproductive system. In Ayurvedic classics all gynecological problems are described under the broad term Yoni Vyapat. Painful menstruation is called Kashtartava. The present article explores the cause – mechanism effect of Symptom Kashtartava and it is critically reviewed under the light of modern disease Dysmenorrhea. Primary Dysmenorrhoea is considered as Kashtartava and is a common complaint seen in all gynecological OPD’s.
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Riyanti, Menul Teguh. "SUKUH TEMPLE IN KARANG ANYAR CENTRAL JAVA." International Journal of Engineering Technologies and Management Research 5, no. 10 (March 23, 2020): 75–93. http://dx.doi.org/10.29121/ijetmr.v5.i10.2018.304.
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In the Majapahit royal government all elements including culture in the lives of the people, such as sculpture, literary arts, and stage art must all be religious. One of the very unique and specific relics of the Majapahit Kingdom is the Sukuh temple in Central Java, the uniqueness of the temple relief depicting the symbol of human reproduction. Sukuh Temple is a Hindu temple in Majapahit era located in Central Java, located in Sukuh Hamlet, Berjo Village, Ngargoyoso District, Karanganyar Regency, Central Java Province. The reason for choosing the title of Sukuh Temple has a feature that is not found in other temples, especially temples in Java especially. The aim is that the specialty and uniqueness of the Sukuh temple as one of the relief of the heyday of the Majapahit Kingdom This research aims to examine the functions and meanings of the depicting reliefs as a symbol of Hinduism found in Sukuh Temple. Relief findings contained in the Sukuh temple are manifestations of the gods glorified by Hindus so that they are highly sacred. The reliefs included lingga and yoni, garuda reliefs (garudeya stories), head reliefs, and turtle statues. The functions and meanings that are very prominent in the Sukuh Temple are symbols of lingga and yoni, believed to be a symbol of fertility, because it is believed that the origin of life originated from the meeting of two genitals, male and female.
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이영석. "Application and Origin of Sāṃkhya Philosophy on the Concept of Karma-yoni." Journal of Indian Philosophy ll, no. 34 (April 2012): 121–43. http://dx.doi.org/10.32761/kjip.2012..34.005.
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Rupapara, AmitV, ShilpaB Donga, CR Harisha, and VinayJ Shukla. "A preliminary physicochemical evaluation of Darvyadi Yoni Varti: A compound Ayurvedic formulation." AYU (An International Quarterly Journal of Research in Ayurveda) 35, no. 4 (2014): 467. http://dx.doi.org/10.4103/0974-8520.159048.
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P.K, Jyothi. "Endometriosis an Ayurvedic View." International Research Journal of Ayurveda & Yoga 05, no. 09 (2022): 117–23. http://dx.doi.org/10.47223/irjay.2022.5921.
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Endometriosis is a chronic estrogen dependent condition characterized by the ectopic implantation of functional tissue lining of uterus. The exact cause of endometriosis is not detected yet even though there are some theories which explain the pathogenesisof endometriosis. Retrograde menstruation and Coelomic metaplasia theories are included under this. Based on the site of appearance classification of endometriosis can be done as pelvic, extra pelvic and remote. Appearance of endometrial tissue in myometrium is termed as adenomyosis and endometriotic deep lesions in ovary is Endometrioma. The risk factor for aggravating endometriosis is cyclical hormonal changes especially estrogen. Ayurveda does not name endometriosis as a separate disease title. In Ayurveda the diseases related with genital tract is discussed under yoniroga. Brihatrayee and laghutrayee describe 20 yoni rogaunder various dosha vitiation. Due to the peculiar characteristic of pain, generally endometriosis is taken under vatika yoni vyapath. Even though vatais predominant, pithaand kaphadoshaare also involved in various stages. Retrograde flow of menstrual blood, genetic factors, lymphatic and vascular spread are considered as the causative factors. Nidanaof endometriosis include mithayahara,-vihara, arthava dusti, bija dushti,use of apadravyas (iatrogenic causes) and daiva(genetic or chromosomal factors). Various type pain and infertility are the main clinical features of endometriosis. Pain is due to increased vata in kadee desa. Through the study the Nidana of endometriosis is analyzed and compared with latest theories. Endometriosis is not considered as a life threatening disease it is a life altering disease that require timely diagnosis and treatment. Currently there is no universally acceptable treatment protocol for endometriosis is available