Bibliographies thématiques / Upanayas

Littérature scientifique sur le sujet « Upanayas »

Auteur : Grafiati
Publié le 18 mai 2024

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Articles de revues sur le sujet "Upanayas"

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Krishnaswamy, Jaya. « The UPANAYAN’ early intervention programme ». Indian Journal of Pediatrics 59, no 6 (novembre 1992) : 701–5. http://dx.doi.org/10.1007/bf02859404.

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O, Dharshana Krishnan, et 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, no 5 (15 octobre 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 et 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, no 8 (15 août 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, no 1 (2003) : 473–71. http://dx.doi.org/10.4259/ibk.52.473.

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Raza, Wasim, et 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 décembre 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. et 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, no 12 (1 février 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 et 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, no 04 (25 août 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, no 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 et Johar B. « Role of Sheeta Upanaha in the Management of Vipadika – A Case Study ». International Journal of Ayurvedic Medicine 15, no 1 (1 avril 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, et Shaiju Krishnan. « NIRAGNI UPANAHA IN THE MANAGEMENT OF VATAKANTAKA : A CASE STUDY ». International Journal of Research in Ayurveda and Pharmacy 12, no 5 (15 octobre 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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Thèses sur le sujet "Upanayas"

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Das, Keshab Chandra. « Debesh Rayer Tista kendrik upanayas : ekti samiksha দেবেশ রায়ের তিস্তা কেন্দ্রিক উপন্যাস : একটি সমীক্ষা ». Thesis, University of North Bengal, 2008. http://hdl.handle.net/123456789/1655.

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Hafizul, Islam. « Buddhadeb Basur upanas : bisay o shilparup বুদ্ধদেব বসুর উপন্যাস ; বিষয় ও শিল্পরূপ ». Thesis, University of North Bengal, 2007. http://hdl.handle.net/123456789/1622.

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Dahal, Rajkumari. « Nepali Anchalik Upanasko Bishlesanatak Adhayan Ra Mulyankan नेपाली अन्चालिक उपन्यासको बिश्लेषणात्मक ओध्यान र मुल्यांकन ». Thesis, University of North Bengal, 2002. http://hdl.handle.net/123456789/1692.

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Bansal, Naresh. « Hindi upanayason mein Punjabi jeevan kee chhavi ». Thesis, 1993. http://hdl.handle.net/2009/920.

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Livres sur le sujet "Upanayas"

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Upanayana saṃskāra mīṃāmsā. Jodhapura : Rājasthānī Granthāgāra, 2003.

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1934-, Prasad Ram Chandra, dir. The Upanayana : The Hindu ceremonies of the sacred thread. Delhi : Motilal Banarsidass Publishers, 1997.

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Barua, Bharati. A Study of the Socio-Religious Ceremony of Upanayana Investiture with Sacred Thread in the Sutras and the Dharmasastra. Punthi Pustak, 1994.

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Chapitres de livres sur le sujet "Upanayas"

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Keshavadas, Sant. « Upanayana-Saṁskāra ». Dans GĀYATRĪ, 53–55. London : Routledge, 2022. http://dx.doi.org/10.4324/9781003209607-12.

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« Upanayana, n. » Dans Oxford English Dictionary. 3e éd. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/8122441842.

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Shome, Parthasarathi, et Parthasarathi Shome. « Untouchability : Ambedkar and Early Reformers ». Dans The Creation of Poverty and Inequality in India, 177–92. Policy Press, 2023. http://dx.doi.org/10.1332/policypress/9781529230383.003.0007.

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This chapter deals with untouchability in India, a condition progressively enunciated under Brahmanic law. It is dedicated to the work of B. R. Ambedkar who was an untouchable despite which became the father of India’s constitution. His incisive work on caste in the 1930s–40s had only a limited impact on the caste system. There are assertions that sudhras, the lowest caste, had not been primitive, aboriginal or native to the region since they had been allowed upanayana or initiation rituals, but had lost those rights in war with the Aryans. This resulted in their post-war condition of untouchability. The ascendancy of the brahmins saw 17 categories at its highest point as their control over kshatriyas grew through war and cast-iron rules. As Brahminic dominance became total, even royal ceremonies including coronations remained unaccomplished without Brahmins performing the rites. Early social reformers of the 19th and 20th centuries essentially failed to eradicate attitudes towards untouchability from the mind of the average Indian. The clamour to be included in a higher caste continued through the judiciary, for example, by kayasths, a sub-caste from the states of Bengal and Bihar, to be included among kshatriyas. Even contemporary writers invoke caste.
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