Journal of AYUSH (JoAYUSH) is a print and online Journal focused towards the publication of current research work carried out under Ayurveda, Yoga, Unani, Siddha and Homeopathy. This journal covers all major fields of applications in AYUSH. Focus and Scope Covers Ayurveda Yoga Unani Siddha Homeopathy new methodology and techniques Treatment with traditional medicines New practice of adding metals, minerals or gems to herbs Efficacy of Treatment Naturopathy

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Journal of AYUSH : Ayurveda, Yoga, Unani, Siddha and Homeopathy
ISSN: 2278-2214(online), ISSN: 2321-6484(print)
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 Ayurveda
 Yoga
 Unani
 Siddha
 Homeopathynew methodologyandtechniques
 Treatmentwithtraditionalmedicines
 New practiceof addingmetals,mineralsor gemstoherbs
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8. It is my privilege to present the print version of the [Volume 5 Issue 3] of our Journal of AYUSH:
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9. 1. Efficacy of Vamana Karma in the Management of Yuvanapidaka w.s.r. to Acne Vulgaris: A Pilot Study
Vipin Kumar, Santosh K. Bhatted, Sonu, Meera 1
2. Role of Ardhanarishwara Rasa Nasya and Nimbadi Guggulu in the Management of Kaphaja Shiroroga
(Sinusitis): A Pilot Study
Mansi, Aparna Sharma, Vipin, Sonu 6
3. Role of Krishnadi Churna and Panchavalkaladi Taila Pichu in the Management of
Paripluta Yonivyapad (Pelvic Inflammatory Disease): A Pilot Study
Sonu, Vipin Kumar, Hetal H. Dave, B. Pushpalatha 10
4. Formulation and Evaluation of Unani Anti-acne Cream
Shahid Shah Chaudhary, Roohi Zaman, Shariq Shamsi 17
5. A Scientific Study: Regulation of Autonomic Nervous System through Slow Breath Pranayama
Pradeep Kumar Pal, V.N. Mishra, H.H. Awasthi 23
6. Practical Utility and Scope of Dhoomapana in Nasal Disorders
Shamsa Fiaz 29
7. Research Works carried out on Ardhavabhedaka (Migraine) in the Department of
Shalakyatantra, Post Graduate Teaching and Research in Ayurveda, Jamnagar
D.B. Vaghela, Manjusha R., Shweta Mata, Hemal Parekh 36
8. A Clinical Study on Effect of Patrapinda Sveda with Ashtakatwara Taila in Gridhrasi w.s.r. to Sciatica
Kanika Wadhwa, Santosh Kumar Bhatted 41
9. Nadi Pariksha: An Ancient Ayurvedic Method of Diagnosis
Kalpana B. Kachare, Santosh G. Girbide, Snehal A. Bankar 48
10.Medical Tourism in India: Perspective of Unani Medicine
Farah Naaz, Noman Khan 52
11.Effect of Virechana Karma, Ketaki-Rasonadi Brimhana-Sneha and Amritadi Ghanavati in
Asthikshaya w.s.r. Osteoporosis
Sajjan Satish Kalwania, Santosh Kumar Bhatted, Meera K. Bhojani 61
ContentsJournal of AYUSH : Ayurveda, Yoga, Unani, Siddha and Homeopathy

10. JoAYUSH (2016) 1-5 © STM Journals 2016. All Rights Reserved Page 1
Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy
ISSN: 2278-2214 (online), ISSN: 2321-6484 (print)
Volume 5, Issue 3
www.stmjournals.com
Efficacy of Vamana Karma in the Management of
Yuvanapidaka w.s.r. to Acne Vulgaris: A Pilot Study
Vipin Kumar1,
*, Santosh K. Bhatted1
, Sonu2
, Meera3
1
Department of Panchakarma, National Institute of Ayurveda, Jaipur, Rajasthan, India
2
Department of Prasuti and Stri Roga, National Institute of Ayurveda, Jaipur, Rajasthan, India
3
Department of Basic Principles, All India Institute of Ayurveda, New Delhi, India
Abstract
According to Ayurveda, among the 56 upangas, face is at the top, so everyone and mostly
youngsters are most cautious about the beauty of face. Acne vulgaris is a chronic
inflammatory disease of the pilosebaceous follicles characterized by comedones, papules,
pustules and often scars; chiefly on cheeks, forehead, chin, nose and upper trunk. As per
Ayurveda classics, this condition can be correlated with yuvanapidaka (mukhadushika) which
is the result of vitiated kapha, maruta (vāta) and shonita and the vishesha treatment as
mentioned in classics is chardana (vamana karma). Hence the present study was conducted to
observe the efficacy of vamana karma in the management of yuvanapidaka (mukhadushika).
The results were assessed on the basis of signs and symptoms described in both, Ayurveda as
well as modern medicine like pidaka, papules and pustules on face including medogarbhatva,
ruja, daha, srava, etc. Marked improvement was observed in the chief complaints of the
patients.
Keywords: Yuvanapidaka, acne vulgaris, vamana karma, madanphala
INTRODUCTION
Beauty is a matter for joy forever. Everybody
wants to remain not only healthy but beautiful
too. Face is index of mind and mirror of the
body. According to Ayurveda, among the 56
upangas, face is at the top, so everyone and
mostly youngsters are most cautious and
careful about the beauty of face.
Unfortunately, skin of the face is affected by
certain anomalies in adolescence age, which is
the golden period of life. Acne is the scourge
of mankind and the travesty of youth. Acne
vulgaris is a disorder of pilosebaceous unit
which predominantly affects the peripubertal
population and clinically manifests as
comedones (open/closed), papules, nodules,
pustules and cysts and heals with scars [1].
Moderate to severe acne affects around 20% of
young people and severity correlates with
pubertal maturity. Acne persists into the 20s
and 30s in around 64 and 43% of individuals,
respectively. The heritability of acne is almost
80% in first degree relatives [2].
Yuvanapidaka (mukhadushika) is described as
kshudraroga in our classics [3]. Due to
aggravation of kapha, vata and shonita (rakta),
pidaka (papules) resembling the sprouts on the
bark of shalmali tree (Salmalia malabarica)
appear on the face of adolescents is known as
yuvanapidaka, which make the face ugly [4].
Modern medications for acne include topical
therapies, antimicrobials, hormones, surgery,
UV irradiations; intralesions injections, etc.
But those have their own limitations. All these
treatment modalities burn a hole in the pocket
alone with adverse effects without curing the
disease and are only effective until used, with
a very high rate of relapse on leaving
medicine. Looking into the above mentioned
facts, there is a need for a treatment which can
treat effectively as well as reduces the
recurrence of acne vulgaris.
In Ayurveda texts, vamana karma and
raktamokshana are chief treatments mentioned
for yuvanapidaka along with certain topical
applications and oral medications [5].
MATERIALS AND METHODS
In this study total 17 patients were registered
and 15 patients completed the whole trial.

11. JoAYUSH (2016) 6-9 © STM Journals 2016. All Rights Reserved Page 6
Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy
ISSN: 2278-2214(online), ISSN: 2321-6484(print)
Volume 5, Issue 3
www.stmjournals.com
Role of Ardhanarishwara Rasa Nasya and Nimbadi
Guggulu in the Management of Kaphaja Shiroroga
(Sinusitis): A Pilot Study
Mansi1,
*, Aparna Sharma1
, Vipin2
, Sonu3
1
Department of Shalakya Tantra, National Institute of Ayurveda, Jaipur, Rajasthan, India
2
Department of Panchakarma, National Institute of Ayurveda, Jaipur, Rajasthan, India
3
Department of Prasuti and Stri Roga, National Institute of Ayurveda, Jaipur, Rajasthan, India
Abstract
Kaphaja shiroroga is one among the 11 types of shirorogas mentioned by Aacharya Sushruta
and can be correlated to sinusitis in modern science. Sinusitis is a major problem in the
society due to its recurrent exacerbation and treatment with antibiotics, decongestants,
antihistamine etc. and is not successfully combated due to their side effects. The drugs
selected for present study ardhanarishvara rasa and nimbadi guggulu, are having
kaphavatahara, lekhaniya, srotoshodhana and shothahara properties which help in the
breakdown the pathogenesis of sinusitis. In present trial, 15 patients of kaphaja shiroroga
(sinusitis) were treated with ardhanarishvara rasa nasya and nimbadi guggulu orally.
Statistically extremely significant results were found in headache, heaviness in head, nasal
obstruction and haziness in sinuses and very significant results were found in nasal discharge
and tenderness over sinuses. Average percentage of relief was 63.27% in all the parameters of
kaphaja shiroroga (sinusitis).
Keywords: Kaphaja shiroroga, sinusitis, nasya, nimbadi guggulu
INTRODUCTION
Various types of shiro rogas are mentioned in
ayurveda classics and kaphaja shiroroga is
one among them. The clinical features of
kaphaja shiroroga described by Aacharya
Sushruta are guru pratistabdham (heaviness
and fullness of head), himam (coldness in
head), shuna akshikoota vadanam (swelling of
face especially around the eyes), shirobhitapa
(headache), shirogalam kaphopdigdham
(feeling of having a coating of phlegm inside
the head and throat) [1]. It can be correlated to
sinusitis in modern science. Sinusitis refers to
inflammation of the mucosa of paranasal
sinuses. Major and minor symptoms of
sinusitis are headache, facial pain/pressure,
facial congestion/fullness, nasal discharge,
nasal obstruction, post-nasal drip, periorbital
swelling, fever, halitosis, fatigue, etc. [2].
Sinusitis an extremely prevalent disorder that
has a significant impact on the quality of life
of affected individuals. The reason behind this
may be increasing pollution, changing
lifestyle, urban sprawl and increasing
resistance to the antibiotics. Being a
developing country, the incidence of the
disease is high among Indian population. It
affects one out of every seven adults in the
United States, with more than 30 million
individuals diagnosed each year. It is the fifth
most common diagnosis for which antibiotics
are prescribed [3]. It is often preceded by
rhinitis and rarely occurs without concurrent
rhinitis, as mucosa of sinuses is a continuation
of nasal mucosa. So, infection of nose can
easily reach to the sinuses. Repeated attack
and improper management of the acute stage
leads the disease to a chronic phase.
The treatment of sinusitis includes antibiotics,
decongestants, antihistamines, analgesics and
surgical procedures. Although these treatments
provide their best contributions towards the
healing process, but sinusitis is not
successfully combated due to its recurrence.
The side effects of the analgesics and
antibiotics are well known. Antihistamines
may complicate drainage by thickening and
pooling sinonasal secretions. Topical
vasoconstrictors (e.g., oxymetazoline

12. JoAYUSH (2016) 10-16 © STM Journals 2016. All Rights Reserved Page 10
Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy
ISSN: 2278-2214(online), ISSN: 2321-6484(print)
Volume 5, Issue 3
www.stmjournals.com
Role of Krishnadi Churna and Panchavalkaladi Taila
Pichu in the Management of Paripluta Yonivyapad (Pelvic
Inflammatory Disease): A Pilot Study
Sonu1,
*, Vipin Kumar2
, Hetal H. Dave1
, B. Pushpalatha1
1
Department of Prasuti and Stri Roga, National Institute of Ayurveda, Jaipur, Rajasthan, India
2
Department of Panchakarma, National Institute of Ayurveda, Jaipur, Rajasthan, India
Abstract
Yoni shuddhata is one among the major fundamentals for a healthy offspring. Twenty types of
yonivyapad mentioned in the classics are a major cause in hampering the normalcy of the
female reproductive tract. In the present period, pelvic inflammatory disease is a burning
problem whose incidences are increasing rapidly. Pelvic inflammatory disease (PID) is a
disease of the upper genital tract. It implies infection and inflammation of the upper genital
tract organs typically involving the uterus (endometrium), fallopian tubes, ovaries, pelvic
peritoneum and surrounding structures. As per ayurvedic classics, this disease can be
correlated with paripluta yonivyapad which is the result of vitiated vata and pitta dosha.
Hence the present study was conducted to observe the efficacy of krishnadi churna and
panchavalkaladi taila pichu in the management of paripluta yonivyapad. The results were
assessed on the basis of signs and symptoms described in both, ayurveda as well as modern
medicine like shroni vedana, prishthashula, sparshakshama, abnormal vaginal discharge,
cervical motion tenderness, vaginal pH and ultrasonography etc. A special proforma was
prepared and the patients were examined on the basis of available signs and symptoms.
Patients were treated with krishnadi churna and panchavalkaladi pichu and marked result
was observed in the form of improvement in chief complaints of the patients.
Keywords: Paripluta, krishnadi churna, panchavalkaladi taila, pelvic inflammatory disease
INTRODUCTION
Health is an important factor that contributes
to human well-being and economic growth.
Wisdom, art, strength and wealth, are of no
use if health is lacking. Currently, Indian
women are facing multiple health problems,
which ultimately affect aggregate socio-
economy’s output. Nidation of seed will grow
only in favourable environment; likewise
production of good offspring highly depends
on the woman's reproductive health. Yoni
shuddhata is one among the major
fundamentals for a healthy offspring [1].
Twenty types of yonivyapads mentioned in the
classics are a major cause in hampering the
normalcy of the female reproductive tract [2].
Charaka says that yoni of woman afflicted
with doshas or diseases, does not retain shukra
or the female becomes infertile [3]. In the
present period, pelvic inflammatory disease is
a burning problem whose incidences are
increasing rapidly. Pelvic inflammatory
disease (PID) is a disease of the upper genital
tract. It implies infection and inflammation of
the upper genital tract organs typically
involving the uterus (endometrium), fallopian
tubes, ovaries, pelvic peritoneum and
surrounding structures. It is attributed to the
ascending spread of microorganisms from the
vagina or cervix to the contiguous pelvic
structures [4]. If PID goes untreated, it causes
scarring around the inflamed organs, which
leads to infertility, chronic pelvic pain and
blocked fallopian tubes-which make an ectopic
pregnancy more likely. As per ayurveda
classics, this disease can be correlated with
paripluta yonivyapad which is the result of
vitiated vata and pitta. According to CDC, in
United States, more than 1 million women are
estimated to experience an episode of PID
every year. In modern system of medicine,
antimicrobials, analgesics, NSAIDs are often
prescribed in the treatment of pelvic
inflammatory disease. Gastrointestinal upsets

13. JoAYUSH (2016) 17-22 © STM Journals 2016. All Rights Reserved Page 17
Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy
ISSN: 2278-2214(online), ISSN: 2321-6484(print)
Volume 5, Issue 3
www.stmjournals.com
Formulation and Evaluation of Unani Anti-acne Cream
Shahid Shah Chaudhary1,
*, Roohi Zaman2
, Shariq Shamsi2
1
Department of Ilmul Saidla (Unani Pharmacy), Jamia Hamdard, New Delhi, India
2
Department of Ilmul Saidla (Unani Pharmacy) National Institute of Unani Medicine, Bangalore,
Karnataka, India
Abstract
In unani system of medicine (USM) many herbal drugs have been mentioned to be useful in
the treatment of various skin diseases, which are considered safe and free from major side
effects. Most of the formulations for topical application are in powder form and patients feel
inconvenience in using traditional dosage forms in comparison to modern dosage forms.
Therefore in the present study a formula (in powder form) for acne was selected to convert it
into cream form. Cream was prepared using the extracts of Darchini, Husune Yusuf and
Tukhm Khashkhash and then evaluated for their physicochemical parameters like
organoleptic characters, pH, water content, total fatty substance, determination of residue,
thermal stability, spreadability and specific gravity. Stability study of three months was also
carried out at three different temperatures (4, 25 and 40°C). The data evolved from this study
reveals that cream made from the classical nuskha of acne was found to be stable for the
storage period of 3 months except the sample at 40°C. Further clinical study is required to
establish its safety and efficacy.
Keywords: Cream, unani, dosage form
INTRODUCTION
The skin is the largest organ of the body; it
also forms a living biological barrier and it
reflects an individual’s personality. It is
therefore not surprising that there is great
interest in “skin care”. The impairment of the
normal functions of the skin can lead to acute
and chronic illness with considerable disability
and sometimes a need for hospital treatment [1].
In unani system of medicine (USM) many
herbal drugs have been mentioned to be useful
in the treatment of various skin diseases. The
drugs are used since centuries and are
considered safe. They do not seem to have any
major side effects. CCRUM had already
conducted the clinical trials on some chronic
skin diseases like Bars (vitiligo), Nar-e-Farsi
(Eczema) and Daussadaf (Psoriasis). In case
of vitiligo, CRIUM Hyderabad has attained
international fame for the successful treatment
of this disorder. The council formulated some
new combination of drugs for oral and local
use and subjected to therapeutic trials in cases
of eczema. The drugs have significant effect in
chronic eczema, fissural eczema, contact
dermatitis, chronic dermatitis and also in
lichen simplex chronicus. Urticaria, scabies
and other skin diseases are also under clinical
trial in CCRUM [2].
In most of the dermatological ailments, drugs
applied topically, is the first line of treatment.
Most of the formulae for the treatment of skin
diseases mentioned in classical literature are in
powder form, which are indicated to be
applied topically on skin as it is or in the form
of paste by mixing the powder with suitable
vehicle like water, arq, milk, oil, etc. For
example, safoof burg hina, safoof bars and
safoofkharish are in powder form applied
topically after mixing with water and jasmine
oil respectively.
Though the unani treatment in skin disorders is
amazing but patients feel inconvenience in
using traditional dosage forms in comparison
to modern dosage forms, because the modern
pharmaceutical industry is very advanced, they
have various dosage forms which are
standardized, attractive and convenient. A
study showed that number of dropouts was
more among the patients seeking unani
treatment due to inconvenient dosage form [3].

14. JoAYUSH (2016) 23-28 © STM Journals 2016. All Rights Reserved Page 23
Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy
ISSN: 2278-2214(online), ISSN: 2321-6484(print)
Volume 5, Issue 3
www.stmjournals.com
A Scientific Study: Regulation of Autonomic Nervous
System through Slow Breath Pranayama
Pradeep Kumar Pal1,
*, V.N. Mishra2
, H.H. Awasthi1
1
Department of Rachana Sharir, Faculty of Ayurveda, Institute of Medical Sciences, Banaras Hindu
University, Varanasi, Uttar Pradesh, India
2
Department of Neurology, Institute of Medical Sciences, Banaras Hindu University, Varanasi, Uttar
Pradesh, India
Abstract
Voluntary slow deep breathing functionally resets autonomic nervous system through stretch
induced inhibitory signals and hyper-polarization currents that propagate through both,
neural and non-neural tissue. The scientific basis of benefits of practicing slow Pranayama,
especially alternate nostril breathing (Nadi Shodhana Pranayama as NSP) and Dhyana is
regulation of cerebral dominance and shifting of autonomic nervous system. This regulation
occurs via Nadis under control of Agya Chakra. The aim of the present study was to assess the
effect of Yoga practices (Nadi Shodhana Pranayama and Dhyana) Yoga practices (Nadi
Shodhana Pranayama and Dhyana on Agya Chakra) on Agya Chakra by symptomatic scale of
migraine and essential hypertension through GSR measuring scale. For this, total 150 cases
were selected and divided in three groups: (1) Healthy individuals, (2) Migraine and (3)
Essential hypertension, 50 cases in each. Further, each group was divided in two sub groups:
(i) Control and (ii) Intervention. Yogic practices were advised in all subgroups; beside this, in
very low dose, medication also given to intervention subgroups of 2nd and 3rd groups. GSR of
all three groups were analysed before and after each follow up (three follows up done). In all
three groups, excellent improvement was recorded. Better progress was recorded in
intervention subgroups than control in symptoms of psychological exertional due to over
stress and anxiety. Observations were found statistically significant (p<0.001). So, it could be
concluded that Yoga practices affecting the psycho physiological activities via the Agya
Chakra (hypothalamo-cerebral system), improve quality of life either in healthy individual
and diseased.
Keywords: Pranayama, Dhyana, Autonomic Nervous System, Agya Chakra, Nadi
INTRODUCTION
Hypertension is one of the leading causes of
the global burden of disease. Approximately
7.6 million deaths (13–15% of the total) and
92 million disability-adjusted life years
worldwide were attributable to high blood
pressure in 2001. Hypertension doubles the
risk of cardiovascular diseases, including
coronary heart disease (CHD), congestive
heart failure (CHF), ischemic and hemorrhagic
stroke, renal failure, and peripheral arterial
disease. Depending on methods of patient
ascertainment, ~80–95% of hypertensive
patients are diagnosed as having "essential"
hypertension (also referred to as primary or
idiopathic hypertension). Essential
hypertension tends to be familial and is likely
to be the consequence of an interaction
between environmental and genetic factors.
The prevalence of essential hypertension
increases with age and individuals with
relatively high blood pressures at younger ages
are at increased risk for the subsequent
development of hypertension. In the majority
of patients with established hypertension,
peripheral resistance is increased and cardiac
output is normal or decreased [1].
Migraine, the second most common cause of
headache, afflicts approximately 15% of
women and 6% of men over a one year period.
It is frequently an episodic headache
connected with certain features such as
sensitivity to light, noise, or movement; nausea
and vomiting often go with the headache. A
useful description of migraine is a benign and

15. JoAYUSH (2016) 29-35 © STM Journals 2016. All Rights Reserved Page 29
Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy
ISSN: 2278-2214(online), ISSN: 2321-6484(print)
Volume 5, Issue 3
www.stmjournals.com
Practical Utility and Scope of Dhoomapana in
Nasal Disorders
Shamsa Fiaz*
Department of Shalakya Tantra (ENT), National Institute of Ayurveda, Jaipur, Rajasthan, India
Abstract
Dhoomapana is an important therapy advocated for the prevention and cure of diseases of the
head caused by kapha and vāta and also for the treatment of the diseases related to ENT.
Dhūmapāna may be defined as the process by which the medicated smoke is taken either
through the mouth or nose and releasing it only through the mouth. In Ayurvedic texts this
procedure is advocated as a part of dinacaryā (daily regimen), or pradhānakarma (main
therapeutic procedure) and often as a paścātkarma (post procedure) in Nasya therapy.
Dhūmapāna is the most practical and the best procedure to remove kapha from nasal
passages and sinuses. Thus, the medicines administered through Dhūmapāna are plant based
volatile compounds which are absorbed readily through mucous membrane as they are
volatile in nature and in micro ionized form for treating nasal disorders particularly and also
play an important role in maintaining the health and cure of the diseases related to ENT.
Keywords: ENT, smoking, Dhūmapāna, dhoomapana
INTRODUCTION
Dhūmapāna is a Sanskrit compound word
consisting of two words dhūma meaning
smoke and pāna meaning drinking, or
figuratively, intake. It is formed by șașțhī
tatpuruṣa samāsa. Therefore, the compound
word means intake of medicated smoke by
mouth or nose, for the prevention of diseases
of the head caused by kapha and vāta and also
for the treatment of the diseases related to
nose, ear, oral cavity, etc.
Śabdakośa gives the definition of
Dhoomapana as follows: Dhūmasvarūpasya
bheṣajayuktasya dravyasya jatrūrdhvakaphav-
ātotthavikārāṃ ajanmane jātānāṃ ucchedāya
ca mukhena ghrāṇena vā sevanam [1].
HISTORICAL BACKGROUND
Smoking in India has been known since at
least 2000 BC when cannabis was smoked and
is first mentioned in the Atharvaveda, which
dates back a few hundred years BC.
Fumigation (dhūpa) and fire offerings (homa)
are prescribed in Ayurveda for medical
purposes and have been practiced for at least
3,000 years while smoking, dhūmapāna
(literally "drinking smoke"), has been
practiced for at least 2,000 years. Tobacco was
introduced to India in the 17th century. It later
merged with existing practices of smoking
(mostly of cannabis) [2]. In Ayurvedic text the
procedure called dhūmapāna is mentioned in
the following contexts.
1. As a part of dinacaryā (daily regimen)
2. As a pradhānakarma (main therapeutic
procedure) and
3. As a paścātkarma (post procedure)
The detailed reference of the procedure is
available in these textual records:
 Caraka Saṃhitā Sūtra Sthāna ch. 5
 Suśruta Saṃhitā Cikitsā Sthāna ch. 4
 Așțāņga Saṃgraha Sūtra Sthāna ch. 30
 Așțāņga Hŗdaya Sūtra Sthāna ch. 21
 Śārņgadhara Saṃhitā Uttarakhaņḍa ch. 9
 Vaņgasena Saṃhitā ch. 16. etc.
IMPORTANCE OF DHŪMAPĀNA
It is mentioned as part of dinacaryā not only to
prevent the disease but also to cure different
types of diseases, especially in
ūrdhvajatrugatarogas. Dhūmapāna is
effective in case of kapha-vatapradhana
disorders and Prāņavahasrota diseases like
śvāsa, kāsa, Pratishyaya, etc.

16. JoAYUSH (2016) 36-40 © STM Journals 2016. All Rights Reserved Page 36
Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy
ISSN: 2278-2214(online), ISSN: 2321-6484(print)
Volume 5, Issue 3
www.stmjournals.com
Research Works carried out on Ardhavabhedaka
(Migraine) in the Department of Shalakyatantra, Post
Graduate Teaching and Research in Ayurveda, Jamnagar
D.B. Vaghela, Manjusha R., Shweta Mata*, Hemal Parekh
Department of Shalakya Tantra, Institute for Post Graduate Teaching and Research in Ayurveda,
Gujarat Ayurved University, Jamnagar, Gujarat, India
Abstract
Ardhavabhedaka is a Tridoshaja disease; clinically, it is a Rakta/Pitta dominant disease.
Ardhavabhedaka- hemicranial headache is a psychosomatic disorder: later replaced by
migraine a Greek word "half of the head". Present study is aimed to highlight the effective
role of Ayurvedic medicines, i.e. Laghu Sutashekhara Rasa, Sutashekhara Rasa, Brihat
Dashmoola Taila, Brihat Jeevakadya Taila and Go-ghrita Nasya. Till date, total three clinical
researches have been carried out in the subject of Ardhavabhedaka at Department of
Shalakyatantra, IPGT & RA, Jamnagar. From the data obtained in clinical studies, trial drugs
were found to be effective both on general and local symptoms as well as on associated
symptoms.
Keywords: Ardhavabhedaka, Brihat Dashmoola Taila, Laghu Sutashekhara Rasa, Migraine
INTRODUCTION
Ardhavabhedaka is a Tridoshaja disease [1];
clinically, it is a Rakta/Pitta dominant disease;
and Acharya Charaka opined that the vitiated
Doshas after reaching Shirah vitiates Rakta
(Rasavaha and Raktavaha Srotasa) there to
produce Shiro Roga (headache) [2].
Ardhavabhedaka, hemicranial headache is a
psychosomatic disorder: later replaced by
migraine, a Greek word "half of the head",
because the pain of migraine often occurs on
one side (Classical Migraine) but may also
affect the entire head.
The survey results suggested that both,
patients and physicians believe migraine
treatment is elusive and that patients are
becoming increasingly frustrated and
dissatisfied with treatment outcomes. Present
study is aimed to highlight the effective role of
ayurvedic medicines, i.e. Laghu Sutashekhara
Rasa, Sutashekhara Rasa, Brihat Dashmoola
Taila, Brihat Jeevakadya Taila and Go-ghrita
Nasya. Till date, total three clinical researches
have been carried out in the subject of
Ardhavabhedaka at Department of
Shalakyatantra, Institute for Post Graduate
Teaching and Research in Ayurveda (IPGT &
RA), Jamnagar.
Details of Research Works on
Ardhavabhedaka
Till date a total of three research works have
been carried out on Ardhavabhedaka in
Shalakyatantra Department, IPGT & RA,
Gujarat Ayurved University, Jamnagar.
Details are given in Table 1.
Table 1: Details of Clinical Research Works
on Ardhavabhedaka at Department of
Shalakyatantra, IPGT & RA, Jamnagar.
Study
No.
Name of
Researcher
Year
No. of Patients
Registered
1 Hemal et al. 2008 44
2 Mata et al. 2015 30
3 Vaghela et al. 2015 150
MATERIALS AND METHODS
For clinical study, patients attending OPD and
IPD of Department of Shalakya, IPGT & RA,
hospital fulfilling the criteria for diagnosis
were selected randomly, irrespective of their

17. JoAYUSH (2016) 41-47 © STM Journals 2016. All Rights Reserved Page 41
Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy
ISSN: 2278-2214(online), ISSN: 2321-6484(print)
Volume 5, Issue 3
www.stmjournals.com
A Clinical Study on Effect of Patrapinda Sveda with
Ashtakatwara Taila in Gridhrasi w.s.r. to Sciatica
Kanika Wadhwa*, Santosh Kumar Bhatted
Department of Panchakarma, National Institute of Ayurveda, Jaipur, Rajasthan, India
Abstract
Today is the era of modernization and fast life. Changing of life style of modern human being
has created several disharmonies in his biological system. Advancement of busy professional
and social life, improper sitting posture in office or continuous work in one posture and
overexertion, lifting heavy weight, jerking movements during travelling; all these factors
create undue pressure and stress injury to the spine and play an important role in producing
disease like sciatica. In this way, this disease is now becoming a significant threat to the
working population. The lifetime incidence of sciatica is estimated to be between 13 and 40%.
The prevalence of sciatic symptoms reported in the literature varies considerably ranging
from 1.6% in the general population to 43% in a selected working population. In modern
medicine, the management of sciatica includes analgesics, epidural steroid injections, peri-
radicular infiltration and surgical treatment at the cost of their own limitations and
complications. In Ayurveda, sciatica can be correlated with Gridhrasi. Ayurveda through its
holistic approach and radical treatment like Panchakarma, corrects the basic pathology by
eliminating the chief causative factors. Svedana Karma is very important treatment modality
in Panchakarma. Thus present study has been conducted on 20 patients to assess the efficacy
of Patrapinda Sveda with Ashtakatwara Taila in Gridhrasi w.s.r. to sciatica. The result has
been analyzed statistically. It was very effective in relieving pain, stiffness (more than 45%)
and numbness (more than 70%) in patients of Gridhrasi.
Keywords: Gridhrasi, sciatica, Patrapinda Sveda, Ashtakatwara Taila
INTRODUCTION
Sciatica (or sciatic neuritis) is a set of
symptoms including pain that may be caused
by general compression and/or irritation of one
of five spinal nerve roots and sciatic nerve.
Sciatica is a syndrome characterized by pain
radiating from the back into the buttock and
into the lower extremities along its posterior or
lateral aspect and most commonly caused by
prolapse of the intervertebral disc, the term is
also used to refer the pain anywhere along the
course of sciatic nerve. The symptoms of
sciatica can be correlated to the disease called
Gridhrasi, mentioned in Ayurvedic text under
Vata Vyadhi, having symptoms like Ruka
(pain), Toda (piercing pain), Stambha
(stiffness), Spandana (twitching), Suptata
(numbness) and Ruka (pain) radiating from
Kati-Pradesha (lumbosacral region) to
Padanguli (foot) [1]. The lifetime incidence of
sciatica is estimated to be between 13 and 40%
[2]. The prevalence of sciatic symptoms
reported in the literature varies considerably
ranging from 1.6% in the general population to
43% in a selected working population [3].
In sciatica, modern medicine provides various
types of medical therapies like analgesics,
muscle relaxants, epidural steroids initially
and also goes for surgical treatment, which are
generally associated with adverse effects.
Ayurveda through its holistic approach and
radical treatment like Panchakarma, corrects
the basic pathology by eliminating the chief
causative factors. Acharya Charaka very
clearly states that the Svedana Karma is the
procedure which relieves the Stambha
(stiffness), Gourava (heaviness), Sheetata
(cold) and also induces sweating [4].
Patrapinda Sveda is a very practical approach
of Svedana procedure. Patrapinda Sveda is
being practiced widely by majority of
Panchakarma physicians owing to its easy
procedure and excellent fast action. As
Gridhrasi is a Vata predominant disorder,
therefore it is indicated in Gridhrasi.

18. JoAYUSH (2016) 48-51 © STM Journals 2016. All Rights Reserved Page 48
Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy
ISSN: 2278-2214(online), ISSN: 2321-6484(print)
Volume 5, Issue 3
www.stmjournals.com
Nadi Pariksha: An Ancient Ayurvedic Method
of Diagnosis
Kalpana B. Kachare*, Santosh G. Girbide, Snehal A. Bankar
Department of Rognidan, R.A. Podar Ayurved Medical College, Worli, Mumbai, Maharashtra, India
Abstract
In Ayurveda we have studied two hypotheses namely, Pinda Brhmanda Nyaya and Anshansha
Kalpana. As per the Pinda Brahmanda Nyaya, whatever elements we see in the nature, we
find same elements in the smallest part of the human body as well and vice versa. According
to Anshanshakalpana, all the elements found in any organism, are found in the seed of that
organism in the same proportion but in minute quantities. The presence of pulse at the
Angushthamula is evidence of life. “Hastagatenadisarvanroganprabhashyate.” Nadi
Pariksha is done to analyse and estimate the quantity of Tridosha in the body. Tridosha, i.e.
Vata, Pitta and Kapha are considered as the fundamental. Concept of Nadi Pariksha found in
various ancient Ayurved Samhitas like, Bhavprakash, Nadi Pariksha by Ravansamhita,
Nadivigyan by Kanad. Theacharya Sharangdhara flourished it in his work as a means of
diagnosis and prognosis. The concept of Nadi Pariksha is described in third chapter first part.
Yogratnakara also describes Nadi Pariksha as diagnosis, in first chapter under heading Rog
Pariksha. The examinations of Nadi Pariksha (Pulse examination) are evidence of many
diseases as per Yogratnakara. These parameters are indicative of diagnosis of diseases. They
were popular diagnostic tools in the past but nowadays they are not specifically used, so there
is need to re-establish their results so that they can be used in future.
Keywords: Ayurveda, Nadi Pariksha, pulse examination
INTRODUCTION
In Ayurveda we have studied two hypotheses
namely, Pinda Brhmanda Nyaya and
Anshansha Kalpana. As per the Pinda
Brahmanda Nyaya, whatever elements we see
in the nature, we find same elements in the
smallest part of the human body as well and
vice versa. According to Anshanshakalpana,
all the elements found in any organism, are
found in the seed of that organism in the same
proportion but in minute quantities. The
presence of pulse at the Angushthamula is
evidence of life.
Hastagatenadisarvanroganprabhashyate
Nadi Pariksha is done to analyse and estimate
the quantity of Tridosha in the body. Tridosha,
i.e. Vata, Pitta and Kapha are considered as
the fundamental elements of health. A balance
between these three is considered as Prakriti
or healthy status and any imbalance in these
three is considered as Vikriti or ill health. As
per ancient Ayurvedic text, Nadi can be
examined at various places but commonly it is
examined at the wrist of the person.
Conventionally it is examined at right wrist of
the males and left wrist of the females. Ideally
it should be examined in the early morning
and on empty stomach. Dosha usually stay at
their own place, i.e. Ashrayasthana and come
in the body hollows to do their function. Some
of the Dosha are utilized during this process.
After the process is over, the remaining Dosha
goes back to their original place.
Nadi Pariksha is an Ayurvedic tool of
diagnosis practiced from long back. Nadi
Pariksha is the science of observing the pulse
from a perspective of diagnosis of the human
body, mind and the sub-conscious. It is
commonly known as pulse diagnosis. The
pulse communicates more than what we can
feel. Energy flowing through the various
channels (Nadis) carries information about
health of all that connects to them as organ
channels (Srotas), tissues (Dhatus), organs and
their health and regeneration into the blood.
Body metabolism and even information about

19. JoAYUSH (2016) 52-60 © STM Journals 2016. All Rights Reserved Page 52
Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy
ISSN: 2278-2214(online), ISSN: 2321-6484(print)
Volume 5, Issue 3
www.stmjournals.com
Medical Tourism in India: Perspective of Unani Medicine
Farah Naaz*, Noman Khan
Central Council for Research in Unani Medicine, Ministry of AYUSH, Government of India,
Janakpuri, New Delhi, India
Abstract
Medical tourism has emerged as a one of the trending markets across the globe. It
encompasses primarily and predominantly biomedical procedures, combined with travel and
tourism such as when consumers elect to travel across international borders to receive some
form of medical treatment, which may span the full range of medical services. Though
travelling abroad for health benefits is not a recent concept, it has gained more momentum
and media interest in the last decades. India is one of the major contributors in this industry.
Towering medical costs, high insurance premiums, increasing number of uninsured and under
insured people in developed nations, long waiting period in the home country, availability of
high quality health care services at affordable rate, and internet/communication channels in
developing countries, cheaper air fares, and the diversity of tourist destinations available in
the country are the driving forces of the outbound medical tourism. Currently, India hosts
about 1.27 million medical tourists from industrialized countries like UK and USA and from
its neighboring countries such as Bangladesh, Sri Lanka, and China. Its foreign exchange
earnings from medical tourism are around US $1.8 billion. The Indian systems of medicine
(ISM), i.e. Ayurveda, Unani, Yoga and Naturopathy, Siddha, etc., are among the most ancient
systems of medical treatment, of the world. Medical tourism holds immense hope for
development and promotion of Indian systems of medicine (ISM) worldwide, besides
contributing to foreign exchange earnings. In fact, ISM systems are one of the elements of
basic structure of medical tourism in India. India can provide medical and health care at
international standard at comparatively low cost. This paper recognizes the perspectives of
Unani system of medicine for medical tourism sector of India and explores the possible role of
central council for research in Unani medicine (CCRUM) in hosting medical tourism centres
in India. Finally, this paper analyses and concludes the scope of Unani medicine in medical
tourism by which India can attracts more number of foreign tourists for the medical treatment.
Keywords: Medical tourism, Unani, Siddha, Ayurveda, Yoga, Naturopathy
INTRODUCTION
A journey that patients take from one country
to another country to get cost effective and
efficient medical treatment, followed by a
great vacation at some of the most beautiful
locations is called medical tourism. In simple
terms, the medical tourism refers to “visit by
overseas patients for medical treatment and
relaxation” [1]. Law has defined medical
tourism as a travel from home to other
destination to improve one’s health condition
as one type of leisure [2]. This includes getting
indigenous and alternative medical services,
and any other form of tourism undertaken with
the purpose of addressing a health concern.
Monica has defined that medical tourism
occurs when international patients travel
across boundaries for their healthcare and
medical needs [3]. It can be defined as
provision of cost effective private medical care
in collaboration with the tourism industry for
patients needing surgical and other forms of
specialized treatment. However, no agreed
definition of medical tourism exists; the term
has been coined by travel agencies and the
mass media to describe the rapidly growing
practice of travelling across international
borders to obtain hi-tech medical care.
Medical tourism is actually amalgamation of
healthcare with tourism. It has become 60
billion US dollar a year business with growing
rate about 20% by a year which could increase
to 100 billion US dollar by 2012 [4]. India is
considered to be one of the best terminals for
medical tourism due to the availability of

20. JoAYUSH (2016) 61-69 © STM Journals 2016. All Rights Reserved Page 61
Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy
ISSN: 2278-2214(online), ISSN: 2321-6484(print)
Volume 5, Issue 3
www.stmjournals.com
Effect of Virechana Karma, Ketaki-Rasonadi
Brimhana-Sneha and Amritadi Ghanavati in
Asthikshaya w.s.r. Osteoporosis
Sajjan Kalwania1,
*, Santosh Kumar Bhatted2
, Meera K. Bhojani2
1
Department of Panchakarma, All India Institute of Ayurveda, New Delhi, India
2
Department of Panchakarma, National Institute of Ayurveda, Jaipur, Rajasthan, India
Abstract
It is estimated that worldwide, osteoporosis causes more than 8.9 million fractures annually.
Long-term use of modern medication of osteoporosis are generally associated with adverse
effects like deep vein thrombosis, pulmonary embolism, endometrial cancer, ulcers of
esophagus, upper GI irritation, irregular heartbeat and thromboembolic disease. As such, no
direct reference of osteoporosis is available in Ayurveda but similar condition is described
under different diseases like Asthikshaya, Asthimajjagata Vata. The proper nourishment of
any Dhatu depends upon proper functioning of Agni, Srotas and Vata. Ayurveda advises for
the correction of basic causative factor. Panchakarma treatment due to its Shodhana effect
improves Agni. Virechana Karma, one among the Panchakarma is specific to eliminate the
vitiated Pitta, which in turn improves the Agni. Asthikshaya is due to increased Vata; hence
Snehana with Taila (oleation) is one of the best treatments for the correction of increased
Vata; hence in this study Brimhana-Snehapana with Ketaki-Rasonadi Taila was done. And
further, for the nourishment of Dhatu in general and Asthi Dhatun, in particular Rasayana
drugs like Amrita, Shatavari, etc. were used as Amritadi Ghanavati. Thus present study has
been conducted on 15 patients to evaluate the therapeutic effect of Virechana Karma, Ketaki-
Rasonadi Taila-Brimhana-Sneha and Amritadi Ghanavatiin Asthikshaya w.s.r. osteoporosis.
The results have been analyzed statistically. Virechana Karma with Brimhana-Sneha and
Amritadi Ghanavati are highly effective in osteoporosis (on BMD) which was statistically
extremely significant (P .0001).
Keywords: Osteoporosis, Asthikshaya, Virechana Karma, Brimhana-Sneha, Ketaki-Rasonadi
Taila and Amritadi Ghanavati
INTRODUCTION
Osteoporosis is a disease of the bones. It
happens when you lose too much bone; make
too little bone or both. As a result, your bones
become weak and may break from a minor fall
or, in serious cases, even from simple actions,
like sneezing or bumping into furniture.
Osteoporosis is a pathological condition of the
entire skeleton and is characterized by a low
bone mass in combination with micro
architectural changes, particularly of the
cancellous bone; both add to the fragility of
bone at distinct sites of the axial as well as the
perpendicular skeleton.
Osteoporosis is a disease of major public
health importance, which affects over one
third of all post-menopausal women with
increasing morbidity and mortality [1, 2].
It is estimated that worldwide; osteoporosis
causes more than 8.9 million fractures
annually, resulting in an osteoporotic fracture
every 3 sec [3].
As such, no direct reference of osteoporosis is
available in Ayurveda but similar conditions
are described under different diseases like
Asthikshaya, Asthimajjagata Vata.
Asthikshaya is characterized with, fatigue,
cracking of teeth and nails, and laxity of joints
[4]. Asthimajjagata Vata is a pathological
condition characterized by pain in bones,
joints, reduced muscle mass, lack of strength,
loss of sleep and continuous pain [5].

21. conducted
Ch Instrumentation/ /
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Energy Science/ /
22
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