Journal of Ayurvedic Science, Yoga and Naturopathy vol 3 issue 3

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ISSN 2395-6682 (Online)
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Research & Reviews : A Journal of Ayurvedic Science, Yoga & Naturopathy
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1. Prevalence Survey of Medicinal Plants Found in Ashi Village of Gujarat State
Bipin Vithal Sawant, Somaraj Madhukar Kharche, Dilip Khemji Jani 1
2. Scope of Clinical Practice of ENT Disorders in Ayurveda
Shamsa Fiaz 9
3. Treatment of Menopausal Symptoms by Chandrashoor
Vinay Bhardwaj, Niharika Sharma 18
4. Physicochemical Analysis of Shauktika Bhasmas Prepared by Different Methods of Marana
Sneha Kubde 21
5. Irony—The Biggest Solution to Obesity is the Most Sedentary of All Human Activities
Benoy Bhaskaran 25
ContentsResearch & Reviews : A Journal of Ayurvedic Science, Yoga & Naturopathy

RRJoASYN (2016) 1-8 © STM Journals 2016. All Rights Reserved Page 1
Research and Reviews: A Journal of Ayurvedic Science, Yoga and Naturopathy
ISSN: 2395-6682 (online)
Volume 3, Issue 3
www.stmjournals.com
Prevalence Survey of Medicinal Plants Found in Ashi
Village of Gujarat State
Bipin Vithal Sawant1,
*, Somaraj Madhukar Kharche2
, Dilip Khemji Jani1
1
Department of Dravyaguna, G.J. Patel Institute of Ayurvedic Studies & Research, Gujarat, India
2
Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies & Research, Gujarat, India
Abstract
Medicinal plants’ survey is essential to plot the distribution of medicinally useful plants in a
given area. Due to higher human activity and lack of awareness about medicinal plants, many
medicinal species are left to survive on their own on hedges, road sides and waste places.
Public awareness about the medicinal use of commonly available plants found in the vicinity
will aid in conservation of native medicinal plants. So, survey was conducted under the
promotion of national service scheme (NSS) to identify and trace out the distribution of
medicinally useful plants which grow in Ashi village as weeds, along the road side including
the hedges and waste places. Ashi village is located in Petlad taluka of Anand district in
Gujarat, India. The village has an elevation/altitude 32 m above sea level with presence of
medium and deep clay black soil and loamy sand (Goradu) soil. The survey was designed to
document plant species along with their habit, occurrence and incidence for understanding
their distribution. In this survey, 76 plant species from 37 families were identified, out of
which medicinal documentation of 75 plants species (98.68%) could be traced directly in
Nighantu (lexicons of Ayurveda). Looking at the climatic condition and soil type of Ashi
village one can conclude that these medicinal plants are indigenous to this area and hence
can be easily cultivated in cost effective manner. Hence, cultivation of these medicinal plants
which are in demand can be encouraged to meet the raw material needs of nearby pharmacies
and to serve as a household medicine for minor ailments.
Keywords: Ashi village, Anand district, medicinal plants surveys
INTRODUCTION
Medicinal plants’ survey is an effective tool to
study the distribution of medicinally useful
plants in a given area. Due to higher human
activity and lack of awareness about medicinal
plants, many medicinal species are left to
survive on their own on hedges, road sides and
waste places. Public awareness about the
medicinal use of commonly available plants
found in the vicinity will aid in conservation
of native medicinal plants. Also, it will help in
controlling the extensive overuse of few
classical drugs, thus preventing them from
verge of extinction. Hence survey was planned
under the promotion of National Service
Scheme (NSS) to document the plants which
are not cultivated and thrive on their own
along the road side, waste places and hedges in
the locality of Ashi village. The plants were
identified botanically and their references were
traced using Sanskrit names in Ayurvedic texts
to know the medicinal uses. Plant data
comprising of botanical name, family, Sanskrit
name, local name, habit, occurrence and
incidence were noted in the given format
(Table 1).
AIM
The aim of the study was:
 To understand the distribution of
medicinal herbs in the vicinity of Ashi
village, Anand, Gujarat.
 To make aware the locals and students
about the distribution of herbs and fulfill
the activity under NSS as directed from
Gujarat Ayurveda University, Jamnagar,
Gujarat.
 To create the database on medicinal plants
of Ashi village.
OBJECTIVE
To fulfill this objective, field survey of
medicinal herbs found along the road side, on
hedges and waste places was done (Table 1).

Volume 3, Issue 3
www.stmjournals.com
Scope of Clinical Practice of ENT Disorders in Ayurveda
Shamsa Fiaz*
Department of Shalakya Tantra (ENT), National Institute of Ayurveda, Jaipur, Rajasthan, India
Abstract
Shalakya tantra is one among ashtanga ayurveda, dealing with the study of diseases occurring
above the jatru, which includes shiras, karna, nasa, netra and mukha and their management.
Shalakya tantra mainly deals with the preservation and restoration of the health of indriyas.
In modern science; ear, nose and throat are studied collectively in the specialized field called
otolaryngology or upper respiratory tract diseases which is colloquially known as ENT. The
monotonous mechanical life style, faulty food habits, restless schedule, stress, overpopulation,
overcrowding of vehicles leading to sound and air pollution, junk food habits, etc. are causing
hazardous effect on sense organs. Our ayurvedic system of medicine enunciates more of
preventive measures, which are lacking in contemporary science. Identifying the nidana and
avoiding it, forms the key role in preventing most of the ENT disorders. Hence, it is highly
essential to identity and treat the common ENT disorders seen in clinical practice with
ayurvedic measures.
Keywords: Shalakya tantra, indriyas, otolaryngology, sense organs, ayurveda, ENT disorders
INTRODUCTION
Shalakya tantra is one among ashtanga
ayurveda, dealing with the study of diseases
occurring above the jatru, which includes
shiras, karna, nasa, netra and mukha and their
management [1]. Shalakya tantra mainly deals
with the preservation and restoration of the
health of indriyas. It is amazing to see the
wisdom of ancient Indians to have noticed the
necessity of a separate branch for the study of
ear, nose and throat and described under
shalakya tantra [1].
In fact, this branch involves head, eye and
dental diseases also. By definition, it deals
with disorders of organs above the clavicle or
collar bone (Urdhwa jatrugata roga). As these
are vital organs (uttamaanga), the branch is
also called uttamanga chikitsa. Nimi has been
pioneer in popularizing this branch; hence, it is
also called nimitantra. In modern science; ear,
nose and throat are studied collectively in the
specialized field called otolaryngology or
upper respiratory tract diseases which is
colloquially known as ENT. Indriyas are the
media through which the objects of the
external environment are perceived, and they
also reflect the ill health of the body by
features like aprasannatwa, etc. Indriyas take
part in awareness and reaction with the
external environment. Hence, these are
important faculties of our body which are
prone to get afflicted by various factors.
Present lifestyle and environmental pollution
is causing hazardous effect on the health of the
indriyas. The common etiological factors for
the ENT disorders are; rajosevana,
dhoomasevana, sheetavayusevana and
atapasevana, which have become inevitable
due to overpopulation, industrialization and
pollution [2]. Hence the incidences of allergic
and immune compromised manifestations
have become common now-a-days. The
monotonous mechanical life style, faulty food
habits, restless schedule, stress and strain, etc.
have made every person to be away from the
principles of swasthavrutta and yoga.
Hence, most of the people are becoming
victims of nutritional and auto-immune
disorders. Overpopulation, overcrowding of
vehicles leading to sound and air pollution,
junk food habits, etc. have brought many
hazards to human life, affecting the sense
organs as well as whole body, causing various
diseases like nasashosha, badhirya,
gandhahani, deafness, otalgia, epistaxis,
headache, hoarseness, otorrhoea, ozaena,
sinusitis, tonsillitis, dental caries, gingivitis,
bleeding gums, etc. Our ayurvedic system of
medicine enunciates more of preventive

Volume 3, Issue 3
www.stmjournals.com
Treatment of Menopausal Symptoms by Chandrashoor
Vinay Bhardwaj1,
*, Niharika Sharma2
1
Department of Kriya-sharir, Shri Narayan Prasad Awasthi Government Ayurved College, Raipur,
Chhattisgarh, India
2
Department of Kriya-sharir, Mahaveer Ayurvedic College, Meerut, Uttar Pradesh, India
Abstract
Menopause is the cessation of menstruation at the age of 40–45 years in females. This
condition is due to decrease in the levels of sex hormones (Estrogen and progesterone). This
condition is characterized by mild or severe symptoms like: hot flashes, vaginal dryness, mood
swings and menstrual irregularities etc. Ayurveda links menopause with aging, which is a
'vata' predominant stage of life. Thus, the symptoms of menopause experienced by some
women are similar to the symptoms seen when the vatadosha rises. Chandrashoor, commonly
known as Lepidium sativum, belongs to family Brassicaceae. In English it is known as
"Garden cress" in India. Phytoestrogens are plant-derived substances whose chemical
structure is similar to endogenous human estrogens (weak estrogen-like effects). Seeds of
chandrashoor contain some phytoestrogens. These phytoestrogens compensate the deficit of
normal serum estrogen level. Thus, it relieves the menopausal symptoms by normalizing
estrogen level.
Keywords: Menopause, vatadosha, chandrashoor, phytoestrogens
INTRODUCTION
Menopause is a natural hormone (estrogen and
progesterone) deficient state that occurs at the
age of 45–55 years in females. After the age of
40 years, ovaries reduce their production of
sex hormones. As a result, the menses as well
as other body functions are disturbed. Finally
the menses cease permanently. This ultimate
pause is described as menopause. Menopause
is usually a natural change. It can occur earlier
in those who smoke tobacco [1].
Ayurveda links menopause with aging. Aging
is a ‘vata’ predominant stage of life. Thus, the
symptoms of menopause experienced by some
women are similar to the symptoms seen when
the vatadosha rises and upsets the normal
balance of the body.
The symptoms of declining hormone levels
can occur before menstrual periods have
ended. This 2 to 5 year period of declining
hormones is called the climacteric or
perimenopause. Perimenopause can last
several years and often includes irregular
menstrual periods and other symptoms, such
as hot flashes, vaginal dryness, and mood
swings [2].
CAUSE OF MENOPAUSE
Decrease in the blood level of estrogen is the
main cause of menopause. Other causes
include surgery that removes either both the
ovaries or some types of chemotherapy.
SYMPTOMS [3]
Sudden withdrawal of sex hormones leads to
development of some symptoms in body.
Although some women have very few
noticeable symptoms of menopause besides
the cessation of her menstrual periods, most
women will have some degree of other
symptoms. Symptoms may come and go, and
more may develop, over the course of the
menopausal years. They include:
 Vaginal dryness and itching,
 Hot flashes,
 Night sweat,
 Menstrual abnormalities (shorter or longer
periods, bleeding between periods),
 Anemia and weakness,
 Oedema,
 Breast enlargement and pain,
 Backache and headache,
 Dry, thin, itchy, tingling skin,
 Joint pain and stiffness,
 Excessive hair fall,

Volume 3, Issue 3
www.stmjournals.com
Physicochemical Analysis of Shauktika Bhasmas Prepared
by Different Methods of Marana
Sneha Kubde*
Department of Rasshastra and Bhaishajya Kalpana, Bhausaheb Mulak Ayurved Mahavidyalaya,
Nagpur, Maharashtra, India
Abstract
Shauktika is the choice of drug having various therapeutic uses in Ayurvedic practice. The
present study was conducted to prepare processed Shauktika bhasmas using techniques
(Dhamana, 1 Gajaputa and 7 Kumari Swaras Bhavana and Gajputa). Shauktika was
subjected to Shodhana in Dolayantra with Nimbuswaras. Bhasma of this suddha Shauktika
was obtained by three methods a. Dhamana, b. 1 Gajaputa and c. triturating it with
Kumariswaras (Aloe vera Juice) and then subjected to Gajaputa for seven times for Marana
(Incineration) process. To assure the quality of bhasma, Rasa Shastra quality control tests like
Nischandratva, varitara, etc. were used. The bhasmas were analyzed for calcium estimation
studies. The studies showed that the Shauktika bhasma prepared by Dhamana contained
43.02% calcium whereas Shauktika bhasma (Gajaputa) contain 44.31% calcium. It may be
concluded that in pharmaceutical processing Shauktika bhasmas prepared by Gajaputa
method is better than Dhamana.
Keywords: Shodhana, Shauktika, Maranaa (incineration) procedures, Kumariswaras
INTRODUCTION
Ayurveda is a well-documented traditional
system of Indian Medicine. Rasa Shastra is the
unique knowledge system, which provides
unmatchable database of economical, effective
and wide range of medicine. It utilizes almost
all forms of matter available on earth. There is
a segment which deals with products of marine
origin under the heading Sudha Varga. Among
those, Shauktika (Saadharna rasa varga), is
identified as the external shell of sea animal
Ostrea edulis Linn. [1, 2]. This is used widely
in the form of Bhasma, which is the
exclusively unique dosage form of Ayurveda,
these acts in small doses and can cure chronic
ailments. In traditional system of medicine the
Shauktika, have been used as medicine to cure
various ailments mainly related with stomach
and in the treatment of dyspepsia, jaundice,
enlarged spleen, liver, asthma, cough and also
reported to be externally used as caustic in
various forms of ointments [3, 4]. Shauktika is
also included in Sadharan Rasa [5, 6]. Oyster
shells were used in many areas of medicines,
i.e., dyspepsia, jaundice, enlarged spleens and
liver, asthma and cough [7, 8]. The metal and
minerals are generally used in unique dosages
form, i.e., Bhasma without which these could
not be absorbed and assimilated in the body.
Dhamana and Gajaputa have been described
for the purpose of application of heat in the
Marana (incineration) of Shauktika [9, 10].
Thus, in this study, an attempt had been made
to prepare Shauktika bhasmas using different
Maranaa (incineration) procedures. A
comparative study was carried out to evaluate
the different Marana (incineration) procedures
of Shauktika Bhasma.
OBJECTIVES
1. To prepare Kalpa (a) Crude Shauktika
Churna; (b) Shodhana of crude Shauktika
by simple method using Nimbuswaras.
Shodhana of crude Shauktika by simple
method using Nimbuswaras then Maranaa
by three different methods.
 Maranaa method 1 by Dhamanavidhi
 Maranaa method 2 by One Gajaputa
Maranaa method 3 by Kumari Swaras
Bhawana and Gajaputa seven times
2. To study and compare physicochemical
analysis of all above Dravyas.
MATERIALS AND METHODS
Shauktika (Oyster shells) were procured from
authenticate source of market. Nimbuswaras is

Volume 3, Issue 3
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Irony—The Biggest Solution to Obesity is the
Most Sedentary of All Human Activities
Benoy Bhaskaran*
Department of Ayurveda, Sree Sankaracharya University of Sanskrit, Kalady, Kerala, India
Abstract
Nowadays lifestyle disorders accounts for a major share of mortality and morbidity. Obesity
or Atisthoulya—the prime culprit behind the scene—is contributed by so many adverse
lifestyle changes including improper sleep. The aim of the present study was to review aspects
regarding sleep and obesity in all the classical Ayurvedic texts as well as modern medical text
books, also to enquire the relationship between obesity and cycle of sleep and to propose
suggestions regarding lifestyle management of obesity in people by giving special importance
to sleep patterns. Information regarding sleep deprivation symptoms and body mass index
(BMI) were collected from randomly selected 300 subjects using a questionnaire. After
statistical analysis an inverse relation between sleep and sthoulya (obesity) was observed.
Since the prevalence of circadian rhythm sleep disorders in the general population is
unknown.
Keywords: Nidra, sleep, nidrarodha, divaswapna (daytime sleep), atisthoulya
INTRODUCTION
Ayurveda, the science of life considers nidra
as one among the three pillars that forms a
tripod—the life, food and proper sexual life
being the other two. All systems of medicine
accept sleep as one among the prime
determinant of health and ill health. This
should be read in connection with the
single cause of health and ill health explained
in Ayurvedic classics, i.e., samyak yoga of
kaala, artha and karma [1].
Decreased or increased duration of sleep as
well as improper sleep will cause health
issues. In order to avoid such difficulties,
Ayurveda explains ratri-charya in detail. In
modern medicine also the importance of sleep
in health is explained. Improper or inadequate
sleep may lead to various complications,
including life threatening conditions.
Ācharya Suśruta explains tamas as the reason
for nidra. When tamas covers the seat of
chetana, the heart, sleep occurs. During sleep
there is deprivation of indriyartha
sannikarsha—the cause of pratyaksha njana.
Such state of temporary unconsciousness that
occurs periodically in rhythmic fashions is
termed as sleep or nidra [2, 3]
Sleep is defined as a natural, periodic state of
rest of the body and mind with closed eyes.
During sleep all physiological activities
including cardiac, respiratory and neurological
decreases to the lowest possible level. In
Ayurvedic classics so many entities such as
Sukham, Dukham, Pusthi, Karshya, Bala,
Dourbalya, Vrishata, Kleebada, knowledge,
ignorance, life and death, etc. has been
explained as the effects of samyak and
asamyak mode of practicing nidra which
brings dual results. These are the effects of
samyak & asamyak mode of practicing nidra
which brings dual results. Sukham, Pusthi,
Bala, Vrishata, knowledge and a better life are
in one side. It should be applied timely with
restrictions; otherwise it can also act
reversibly. Nidra is indicated for debilitated
conditions of athisara, pravahika, etc.
[1, 4, 5, 6].
RELATION OF NIDRA WITH DŌṢA
Ashtanga hrudayakaara and other samhithas
have already explained the relationship
between the tridōṣas and nidra in the basic
principles itself. In the chapter one of
Ashtangahrudaya, it is mentioned that they
respectively exhibit their marked presence in
the end, middle, and beginning of life (vayah),

Journal of Ayurvedic Science, Yoga and Naturopathy vol 3 issue 3

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Journal of Ayurvedic Science, Yoga and Naturopathy vol 3 issue 3