International Research Journal of Ayurveda & Yoga
International Research Journal of Ayurveda & Yoga (IRJAY) is a monthly (12 issues per year ) online peer reviewed international Journal. It is an open access online journal. This journal provide platform for PG scholars teachers and researchers to publish their good & quality work in the field of Ayurveda, Yoga and Integrative medicine. IRJAY is developed for the researchers, scholars, scientists, post-docs and students who are seeking a platform for publishing their research work. This is the journal advised and developed by eminent and internationally renowned Ayurvedic professors, scientists and scholars. The journal aimed to publish high quality review articles, authentic research work,clinical trials and new innovative ideas. IRJAY confirms its adherence with guidelines and best practices published by professional organizations, including Recommendations for the Conduct, Reporting, Editing, and Publication of Scholarly Work in Medical Journals (http://www.icmje.org/icmje-recommendations.pdf) from ICMJE and Principles of Transparency and Best Practice in Scholarly Publishing (joint statement by COPE, DOAJ, WAME, and OASPA; (http://doaj.org/bestpractice).
In the modern quest for holistic well-being, there remains a significant gap in the comprehensive understanding of the synergistic relationship between Yoga and Music. Most existing literature and contemporary practices treat these disciplines in strict isolation, overlooking their philosophical underpinnings and shared methodologies as interconnected paths to mental tranquility and spiritual realization. This white paper seeks to bridge that gap by utilizing a comparative qualitative methodology to systematically explore the profound intersections between Yogic science and ancient Indian musicology. Historically, Yoga and music were completely integrated during the Vaidika period, viewed collectively as a holistic art of living designed to elevate social, artistic, and spiritual life simultaneously. However, a historical divergence over centuries fractured this union, rendering Yoga an ascetic spiritual pursuit and relegating music primarily to public entertainment. This paper argues that despite this historical separation, the two disciplines are fundamentally unified. They share a divine origin rooted in the mythology of Lord Śiva, who serves as both the first Yogī (Ādiyogī) and the Lord of Dance and Music (Naṭarāja). They also share core operational concepts, relying entirely on Prāṇa (vital life energy) and Nāda (vibrations). Ultimately, both Yoga and Music converge on the exact same end goal: Samādhi, achieved through the cessation of mental modifications (Citta Vṛtti Nirodha). By illustrating how the eight limbs of Aṣṭāṅga Yoga are actively utilized by music practitioners, and how music acts as an active instrument for entering and sustaining meditative states, this paper demonstrates that music is not an accessory to meditation, but a Haṭha Yoga Sādhana in its own right.
The Journey from Vyutthana to Ekagra: A Psychological Conceptual Study from the Lens of Patanjali Yogasutra and Bhagwatgeeta
Modern cognitive landscapes are structurally defined by hyper-stimulation and unprecedented attentional fragmentation, rendering the human psyche perpetually vulnerable to chronic cognitive distraction. This white paper establishes an integrative psychological paradigm by synthesizing classical Indian Knowledge Systems (IKS) Specifically, Maharshi Patanjali’s Yoga Sutras and the existential framework of the Bhagavad Gita with contemporary Western psychological frameworks, primarily the Five-Factor Model (OCEAN) and the Cognitive-Affective Processing Systems (CAPS) approach. The The conceptual baseline investigates the systematic behavioral and cognitive transformation from Vyutthana (the emergent, un-restrained, and scattered mode of consciousness) to Ekagra (the integrated, one-pointed state of sustained mental focus). By utilizing structural models like the Body-Mind-Intellect (BMI) matrix and mapping the eight limbs of Ashtanga Yoga in Bloom’s educational domains, this paper delineates the neuro-psychological underpinnings of mental mastery. Additionally, empirical survey data from 57 respondents provides a statistical foundation for cross-framework mapping, confirming that high Conscientiousness acts as the functional engine for sustained yogic effort (Abhyasa), while High neuroticism serves as the primary modern manifestation of Vyutthana. This synthesis delivers an actionable, evidence-supported framework for therapeutic interventions targeting modern attentional impairments, anxiety, and self-regulatory deficits, demonstrating that Ancient meditative technologies are highly relevant, systematic methodologies for cognitive optimization and emotional resilience.
A Critical Literary Review of Brihatrayi with Special Reference to the Role of RāJasika and TāMasikaāHāRa in the Etiopathogenesis of MāNasikavikāRa
Background: Āhāra (diet) is recognized in Ayurveda as one of the three cardinal pillars sustaining life (Trayopastambha) The Brihatrayi comprising Charaka Saṃhitā, Suśruta Saṃhitā, and Aṣṭāṅga Hṛdaya systematically classifies food according to its Guṇātmaka (qualitative) properties. Rājasika and Tāmasika Āhāra are specifically implicated in the aggravation of Mānasika Doṣas (Rajas and Tamas) and the consequent development of psychological disorders. Despite the classical emphasis on the diet–mind continuum, a systematic scholarly synthesis from Brihatrayi remains limited. Objective: To critically review descriptions of Rājasika and Tāmasika Āhāra in Brihatrayi and evaluate their role in the etiopathogenesis of Mānasika Vikāra through textual, conceptual, and comparative analysis. Materials and Methods: A classical literary review was conducted using primary references from Charaka Saṃhitā (Chakrapāṇi datta's Āyurveda Dīpikā commentary), Suśruta Saṃhitā (Dalhaṇa's Nibandha Saṅgraha commentary), and Aṣṭāṅga Hṛdaya (Aruṇa datta's Sarvāṅga sundari commentary). Secondary sources included peer-reviewed Āyurveda journals, AYUSH publications, and contemporary nutritional psychiatry literature retrieved from PubMed/MEDLINE. Results: Rājasika Āhāra characterized by Kaṭu, Amla, Lavaṇa, Uṣṇa, and Tīkṣṇa properties, provokes Rajo guna dominance, leading to emotional hyperactivation, anger, and anxiety-spectrum disorders. Tāmasika Āhāra-comprising stale, putrefied, heavy, and impure food amplifies Tamo guna, resulting in cognitive dullness, lethargy, and affective flattening. Both dietary patterns impair the Dhi-Dhṛti-Smṛti triad, predisposing to disorders such as Unmāda, Apasmāra, Viṣāda, and Chittodvega. Conclusion: Brihatrayi establishes a coherent theoretical framework linking Rājasika and Tāmasika dietary practices to mental disorder pathogenesis, which aligns with contemporary nutritional psychiatry and gut–brain axis research, under scoring the relevance of Sāttvika Āhāra as a preventive and therapeutic dietary protocol in mental health management.
Yogic Perspectives on Tribandha- a Review
The term "Tri Bandha" refers to the three locks or Bandha; Moola bandha, Uddiyana Bandha, and Jalandhara Bandha, that direct and regulate the flow of prana, or life energy. These locks are described in a number of Hatha Yoga texts, including Hatha Pradipika, Gherand Samhita, Siddha-Siddhant Paddati, and many more. The pelvic floor muscles are contracted in the Moola Bandha, the abdominal muscles are contracted in the Uddiyana Bandha, and the chin lock is performed by pulling the chin to the chest in the Jalandhara Bandha. Bandhas are generally performed after a complete exhalation. Bandhas have a significant impact on both the body's subtle energy systems and the physical body. Bandha increases organ function and support mental stability. The bandhas are considered to be extremely important in yoga practice. By practicing bandhas, practitioners may block the passage of energy into and out of a certain area of their body. Bandhas support balance and inner harmony. Bandhas can also be combined with pranayama and mudra. Bandhas stimulate the body's essential organs and endocrine glands. Bandhas promote optimal health and well-being, when paired with other yoga techniques.
The Ashtanga Yoga Paradigm: Frameworks for Holistic Health and Well-Being
Health encompasses multiple dimensions, including physical, mental, social, spiritual, and emotional aspects, extending beyond the mere absence of disease. The term “Yoga” originates from the concept of union, connection, or completeness. It serves as a pathway to reconnect with our inner selves, particularly when our lives are consumed by external demands. Yoga facilitates the alignment of our body, mind, and soul, offering control over the Chitta Vrittis, the waves of thoughts that the mind craves. It fosters stability within our physical and mental being, bringing harmony to our thoughts. Yogic practices address the holistic well-being of the mind, body, and soul. Yoga should not be reduced to a set of postures used solely for weight loss; postures, or asanas, are just one component. The Ashtanga Yoga system outlined in texts comprises eight limbs: Yama (social discipline) and Niyama (individual discipline) dictate the principles governing one’s life and influence social well-being. Asana and Pranayama have direct impacts on physical and mental health, regulating and revitalizing the body. Pratyahara (withdrawal from senses) maintains control over the body and mind, preventing the senses from indulging in harmful desires that can lead to physical disorders. Dharana (concentration) enhances the balance between the mind and body, while Dhyana (meditation) reinforces our ability to cope with stress, safeguarding both mental and physical health. Collectively, Dharana, Dhyana, and Samadhi contribute positively to one’s spiritual and emotional health. It’s essential to practice all eight components of Yoga, not just the physical postures. In today’s world, where stress is prevalent, dietary habits are often flawed, and environmental pollution abounds, these factors collectively impact all facets of health. Yoga serves as a comprehensive approach to enhance and maintain overall well-being, offering strength to the body and joy to the senses. This paper will delve into these aspects in greater detail.
An Ayurvedic Approach to Vrikka Rog: Case Study of Chronic Kidney Disease Management in a Pediatric Patient
Chronic Kidney Disease (CKD), described in Ayurveda as Vrikk Rog and Mutravah Srotas Vyadhi, is attributed to the vitiation of Vata and Kapha doshas, along with the disturbance of Rakta and Medadhatus. This case study presents a 12-year-old male diagnosed with CKD, managed at the Jeena Sikho Lifecare Limited Clinic in Bhagalpur through a personalised Ayurvedic regimen. Treatment included specific Ayurvedic formulations, dietary modifications, and dosha–balancing interventions targeting Apana Vata and urinary obstructions. The patient demonstrated progressive clinical improvement, with notable relief in symptoms such as shoth (oedema), Mutravikara (urinary difficulty), Klama (fatigue), and respiratory discomfort. Laboratory findings corroborated clinical recovery, including a significant reduction in serum creatinine. Ayurvedic management, focusing on detoxification, metabolic correction, and rejuvenation, was found effective in improving both subjective well-being and objective health markers. This case supports the potential role of integrative Ayurvedic approaches in the supportive management of pediatric CKD.
Ayurvedic Therapeutic Management of a Chronic Liver Disease With Progressed Chronic Liver Failure: A Clinical Case Study
Chronic Liver Failure (CLF), evolving from long-standing Chronic Liver Disease (CLD), is a progressive condition marked by impaired liver function and systemic complications. In Ayurveda, it is understood as a manifestation of aggravated Pitta Dosha, particularly Ranjaka Pitta, resulting in Ama accumulation, Rakta Dushti, and Srotorodha, leading to conditions akin to Kamala, Yakritodar, or Kumbhak Kamala. This case report presents a 37-year-old male with CLF and associated features such as Mukha – Pada Shotha (facial and pedal oedema), Peeta Netra (jaundiced sclera), Daurbalya (weakness), and Vibandh (constipation). A 14-day integrative Ayurvedic protocol including Panchakarma therapies, classical formulations, and dietary modifications was administered. Marked clinical and biochemical improvements were observed post-treatment, including reduced bilirubin levels, improved haemoglobin, and relief in oedema and fatigue. The outcome highlights the efficacy of individualized Ayurvedic management in restoring Agni, correcting Pitta Dushti, and enhancing overall quality of life in CLF patients.
Ayurvedic Management of Chronic Kidney Disease (Vrikka Vikara): A Case Study
Chronic kidney disease (CKD) is a progressive disorder characterized by gradual loss of renal function, accumulation of metabolic waste products, and increased risk of cardiovascular and systemic complications. In Ayurveda, CKD can be correlated with Vrikka Vikara and disorders involving Mutravaha Srotodushti, where impairment of kidney function is associated with Tridosha imbalance, particularly Vata and Kapha, along with the accumulation of Ama (metabolic toxins) and vitiation of Rakta and Meda Dhatu. A 48-year-old male with a known case of chronic kidney disease (diagnosed in July 2022) presented to Jeena Sikho Lifecare Limited Hospital, Derabassi, Punjab, on 07/05/2024, with multiple systemic manifestations. At the time of presentation, the patient exhibited generalized weakness (Daurbalya), fatigue (Shrama/Klama), foot pain (Pāda Śhūla), dyspnea on exertion (Shrama Janya Shwāsa), bilateral pedal edema (Ubhaya Pāda Śotha), mild facial puffiness (Mukha Śotha), frothy urine (Phenila Mutra), and nocturia (Naktamutratā). The patient was hospitalized for clinical monitoring and managed with Ayurvedic dietary and lifestyle interventions for ten days from 07/05/2024 to 17/05/2024. Laboratory parameters demonstrated significant improvement following the intervention. Blood urea decreased from 40.50 mg/dl to 17.50 mg/dl, serum creatinine from 1.91 mg/dl to 1.70 mg/dl, and uric acid from 8.74 mg/dl to 6.95 mg/dl. Lipid profile showed reduction in triglycerides (321.20 mg/dl to 201.47 mg/dl) and VLDL cholesterol (64.24 mg/dl to 40.29 mg/dl). Total bilirubin reduced from 1.82 mg/dl to 1.52 mg/dl, with stabilization of direct and indirect bilirubin levels, suggesting improved hepatic and metabolic homeostasis. DTPA renal scan revealed persistently compromised left kidney function (GFR 1.4–1.9 ml/min) and compensatory improvement in the right kidney (GFR 27.9–32.8 ml/min), with global GFR increasing from 29.4 ml/min to 34.7 ml/ min. This case demonstrates that comprehensive Ayurvedic management, incorporating dietary regulation, lifestyle modification, and patient-centered care, can lead to significant clinical and biochemical improvement in patients with chronic kidney disease, even in the presence of longstanding comorbidities such as hypertension. While the structural damage in the left kidney remained irreversible, the compensatory improvement in right renal function, along with enhanced metabolic and lipid parameters, underscores the potential of integrative approaches in supporting renal function and overall systemic health.
Integrative approach to obesity management: Ayurvedic & Modern perspective
Modernization , affluence , and advancements in science and technology have led to increase in sedantary lifestyle which unintentionally invites a range of health issues one of which is Sthaulya (Obesity). Sthaulya affects physical ,mental, and social health. Sthaulya (Obesity) is considered a principal public health concern and ranked as the fifth foremost reason for death globally. Overweight and obesity are one of the main lifestyle disorder that leads to further health concerns and contributes to numerous chronic disease including cancers, diabetes , metabolic syndrome and osteoarthritis , cardiovascular disease. Ayurvedic management of obesity adopts a comprehensive and individualized approach aimed at restoring doshic balance, enhancing metabolic function, and reducing excess adiposity. Therapeutic strategies include dietary regulation (Ahara), lifestyle modifications (Vihara), pharmacological interventions using herbal formulations, and bio-purificatory therapies (Panchakarma). According to Ayurveda Sthaulya (obesity) is caused due to over-nourishment as a consequence of the intake of a heavy, Obesity is a complex, multifactorial condition influenced by genetics, environment, behavior and lifestyle .With the rapid pace of industrialization and economic progress, more occupations are becoming sedentary and dietary patterns are also changing with a decline in healthy diet intake and increase in intake of unhealthy food i.e sugar,fats, processed food . India is in 7th place in terms of obesity index. Lifestyle changes are considered the cornerstone in both prevention and management of Sthaulya (obesity). These changes target the root causes, such as poor diet, physical inactivity, poor sleep and chronic stress. Sthaulya (obesity) is not merely a matter of excess weight,it is associated with a wide range of metabolic and systemic complications including Type 2 Diabetes, Hypertension, cardiovascular diseases, and certain cancers. These comorbidities significantly contribute to increased morbidity and mortality worldwide.
कैवल्य और निर्वाण का पुनर्विचार: आत्मा और अनात्मा के सन्दर्भ में एक तुलनात्मक दार्शनिक अध्ययन
भारतीय दर्शन की विभिन्न परम्पराओं में ‘मुक्ति’ को मानव जीवन का सर्वोच्च लक्ष्य माना गया है। सांख्य-योग दर्शन में यह मुक्ति ‘कैवल्य’ के रूप में तथा बौद्ध दर्शन में ‘निर्वाण’ के रूप में प्रतिपादित होती है। प्रस्तुत शोधपत्र का उद्देश्य इन दोनों अवधारणाओं का तुलनात्मक एवं आलोचनात्मक अध्ययन करना है, विशेषतः आत्मा (आत्मन्/पुरुष) और अनात्मा (अनात्मन्) के दार्शनिक आधारों के सन्दर्भ में। सांख्य-योग परम्परा पुरुष की स्वतंत्र एवं शाश्वत सत्ता को स्वीकार करते हुए कैवल्य को पुरुष और प्रकृति के पूर्ण पृथक्करण की अवस्था मानती है, जबकि बौद्ध दर्शन स्थायी आत्मा का निषेध कर निर्वाण को तृष्णा, अविद्या और दुःख के निरोध की स्थिति के रूप में स्थापित करता है। अध्ययन में यह स्पष्ट किया गया है कि यद्यपि दोनों परम्पराओं का लक्ष्य दुःख से मुक्ति है, तथापि उनके तात्त्विक आधार, साधना-पद्धति और मुक्ति-दृष्टि में मौलिक भिन्नताएँ विद्यमान हैं। यह शोध भारतीय दार्शनिक परम्पराओं में मुक्ति-सिद्धान्तों की बहुलता एवं बौद्धिक गहनता को रेखांकित करता है।
Surya Namaskar versus Conventional Physiotherapy for Hip Mobility in Athletes: A Narrative Review of Evidence, Mechanisms, and Clinical Implications
Background and Purpose: Hip mobility is a fundamental determinant of athletic performance and injury prevention. While conventional physiotherapy offers structured, evidence-based protocols for improving hip range of motion (ROM) in athletes, Surya Namaskar — a dynamic, systematically sequenced yoga practice — presents a potentially holistic and accessible alternative by engaging the hip joint across multiple planes of motion. Despite growing interest in yoga for sports performance, no direct comparative review has synthesized existing evidence on these two approaches in athletic populations. Objective: To critically review and narratively synthesize available evidence on the effects of Surya Namaskar and conventional physiotherapy on hip mobility in athletes, examine underlying biomechanical and physiological mechanisms, and identify areas requiring future research. Methods: A narrative review methodology was employed. Literature was searched across PubMed, Scopus, Google Scholar, AYUSH Research Portal, and IndMED databases using relevant search terms. Studies published between 2000 and 2024 in English, focusing on Surya Namaskar, yoga, hip mobility, range of motion, physiotherapy, and athletic populations, were screened and narratively synthesized. No formal meta analysis was conducted due to heterogeneity in study designs and outcome measures. Key Findings: Surya Namaskar encompasses postures that demand and develop hip flexion, extension, internal and external rotation, and abduction within a single, breath-synchronized sequence. Existing studies suggest that regular Surya Namaskar practice improves overall flexibility, joint ROM, and neuromuscular coordination. Conventional physiotherapy demonstrates robust evidence for improving hip ROM through targeted stretching, strengthening, and manual therapy. Both modalities share common mechanistic pathways including viscoelastic tissue adaptation, proprioceptive enhancement, and neuromuscular inhibition of the stretch reflex. Surya Namaskar may additionally confer benefits through psychophysiological mechanisms including parasympathetic activation and mindful body awareness. Conclusion: Surya Namaskar represents a promising, evidence-informed, and accessible intervention for hip mobility enhancement in athletes that warrants rigorous comparative clinical investigation against conventional physiotherapy. Future high-quality randomized controlled trials are recommended to establish definitive comparative evidence.
Yoga and Cognitive Science: Reinterpreting Pātañjali’s Aṣṭāṅga Yoga as a Framework for Cognitive Regulation
The contemporary world is increasingly characterized by cognitive overload, emotional instability, attentional fragmentation, stress-related disorders, and declining psychological resilience. These concerns have encouraged interdisciplinary exploration of contemplative traditions capable of supporting cognitive regulation and mental well being. Among the classical Indian systems, Pātañjali’s Aṣṭāṅga Yoga presents a highly systematic psycho-cognitive framework aimed at regulating citta (mind-consciousness) through ethical discipline, bodily stabilization, breath regulation, sensory withdrawal, concentration, meditation, and samādhi. The present conceptual paper critically examines the relationship between Yoga and Cognitive Science through an interpretation of the Yogasūtra as a science of cognitive regulation and consciousness transformation. The study analyses important Yogic concepts such as citta, vṛtti, pratyāhāra, dhāraṇā, dhyāna, and samādhi in relation to contemporary discussions concerning attention, emotional regulation, neurocognition, mindfulness, and consciousness studies. The paper argues that Pātañjali’s Yoga should not be understood merely as a physical or spiritual discipline, but as a comprehensive framework for restructuring cognition, regulating emotions, and transforming consciousness. The study further suggests that Yogic practices contribute significantly to attentional stability, emotional balance, behavioural self-regulation, and heightened self-awareness. The interdisciplinary dialogue between Yoga and Cognitive Science offers valuable implications for mental health research, contemplative neuroscience, educational psychology, and holistic human development.
Chittaprasadan from the Lens of Ayurvedic Sattvavjay Chikitsa – A Conceptual Comparative Study
The contemporary world is witnessing an unprecedented escalation in psychosomatic disorders; a phenomenon tightly linked to cognitive instability (Chitta-Vikshepa) and a depletion of underlying mental resilience (Sattva). This cross-disciplinary academic white paper presents a structured conceptual synthesis between two pillars of ancient Indian psychology the contemplative methodology of Chittaprasadana (serenity/ purification of mind) as formalized in Patanjali’s Yoga Sutras, and the clinical paradigm of Sattvavajaya Chikitsa (psychotherapy via cognitive restraint) native to Ayurvedic classical treatises (Brihatrayi).Through a hermeneutic analysis and historical text mapping, this study investigates how the four-fold social-emotional attitudes of Yoga Friendliness (Maitri), Compassion (Karuna), Joy (Mudita), and Equanimity (Upeksha) map directly onto the functional therapeutic objectives of Ayurveda’s non pharmacological mind mastery (Mano Nigraha). Furthermore, qualitative observations from a ten-case pilot study are evaluated to examine changes across distinct psycho-somatic constitutions (Deha-Manasa Prakriti). Ultimately, the study rejects the null hypothesis to prove a profound operational correlation, framing a comprehensive blueprint for preventive public mental health, stress immunity, and integrative mind-body clinical interventions.
Dhatu Sarata in Rachana Sharir: An Anatomical Study of Structural Strength of the Human Body
Ayurveda explains the structural strength of the human body through visible form as well as through the quality of Sharirik Dhatu (qualitative form of bodily tissues). Aacharya describes this quality of bodily tissues (Dhatu) as a Dhatu Sarata, a concept that is given in classical texts. With the help of this concept, assessment of strength (Bala) and stability (samhanan) of the human body can be done. In Rachana Sharir, Dhatu Sarata gives proper information on compactness, resilience, and resistance of body tissues, which are responsible for the physical strength of an individual. This present study examines Dhatu Sarata through Rachana Sharir (anatomical) perspective through critical analysis of descriptions found in classical texts (Charak Samhita, Sushruta Samhita, Ashtang Hridayam), along with relevant observations reported in contemporary Ayurvedic research. This study highlights Dhatu Sarata as an indicator of structural strength and stability of the human body and explains that the variation in the strength and stability of the individual depends on the Dhatu Sarata.
A Clinical Evaluation on the Efficacy of Ayurvedic Intervention in the Management of Hypothyroidism in Women – A Case Study
In Ayurveda, hypothyroidism is managed by addressing underlying Dosha imbalance, enhancing metabolic fire (Agni), and promoting hormonal regulation through holistic therapeutic interventions. This case study highlights the successful Ayurvedic management of a 35-year-old female patient diagnosed with hypothyroidism, presenting with symptoms such as suppressed TSH levels, generalized body aches, joint pain, dysmenorrhea, irregular menstrual cycles, and leucorrhea. A comprehensive assessment guided an individualized treatment protocol that incorporated Nidan Parivarjan (elimination of causative factors), Shamana Chikitsa (palliative therapy), and lifestyle modifications. Ayurvedic formulations were administered to restore metabolic and hormonal balance. Following the intervention, the patient exhibited remarkable clinical improvement with complete relief of symptoms and normalization of menstrual patterns. The case underscores the efficacy of personalized Ayurvedic management in addressing hypothyroidism holistically, emphasizing its potential to improve endocrine function, metabolic regulation, and overall quality of life in affected women.
Psychological and Social Impact of Recurrent Aphthous Ulcers among Young Adults
Chronic kidney disease (CKD) is a progressive and irreversible renal disorder associated with systemic complications and reduced quality of life. In Ayurveda, CKD can be correlated with Vṛikka Vikāra, arising due to imbalance of Tridoṣha (primarily Vāta and Kapha) leading to impaired Mutravaha Srotas function. Ayurvedic management focuses on Śodhana (detoxification) and Śamana (pacification) therapies along with ayurvedic formulations to improve renal function and alleviate symptoms. This holistic approach aims to enhance quality of life and slow disease progression. A 44-year-old male with a known case of CKD presented to Jeena Sikho Lifecare Limited Hospital, Lucknow, with complaints of fever (Jvara), generalized weakness (Daurbalya), gastric disturbances (Amlapitta), headache (Śiraśhūla), vomiting (Chhardi), throat infection (Kaṇṭhaśotha), shortness of breath (Śvāsa), disturbed sleep (Nidrānāśha), and generalized body ache (Aṅgamarda). The patient was managed with a comprehensive Ayurvedic treatment protocol including Ahāra–Vihāra Chikitsā (dietary and lifestyle modifications) and Panchkarma therapies. Following the intervention, complete resolution of fever, headache, vomiting, and generalized weakness was observed, with marked improvement in dyspnea, sleep quality, and body pain. Laboratory investigations showed a reduction in blood urea from 78.23 mg/dl to 68.8 mg/dl and improvement in glomerular filtration rate (GFR) from 12.11 ml/min to 24.08 ml/min. However, serum creatinine slightly increased from 3.22 mg/dl to 3.60 mg/dl, indicating persistent chronic renal impairment. Ayurvedic and Pañchkarma-based interventions demonstrated significant symptomatic relief and supportive improvement in renal function parameters in this CKD patient. These findings suggest that Ayurveda may serve as an adjunctive therapy in CKD management further controlled clinical studies are required to validate its efficacy.
Matra basti a boon to geriatric population-A conceptual review.
According to Ayurveda, vata dosha is the dosha that predominates in old age and that vitiation of vata is the primary cause of the majority of illnesses in the elderly. Due to its broader therapeutic actions, Matra Basti treatment also acts as a rejuvenative, curative, and preventive therapy to improve the quality of life of the geriatric population. Matra Basti treatment balances particular doshas, which makes it more effective in managing a range of geriatric disorders.The progressive deterioration of multisystem function at the cellular level is linked to the physiological phenomenon of aging. Owing to degenerative changes, musculoskeletal and neurological illnesses are the most prevalent conditions among the elderly population. This article here portrays the importance of Matra Basti in Geriatric care.
Ashtanindita Purusha – The Clinical Revelation: A Review
Charaka Samhita (Sutrasthana, 21st chapter) describes eight distinct physical constitutions termed Ashtanindita Purusha (eight undesirable constitutions). These includes Atideergha, Atihraswa, Atiloma, Aloma, Atikrishna, Atigaura, Atisthoulya and Atikrisha. These individuals are considered “Nindita”, not due to social bias, but because their extreme physical constitutions predispose them to a wide range of diseases, lower their Vyadhikshamatva, and make them difficult to treat [1]. Among the eight, Atisthoulya and Atikrisha emerge as the most clinically significant, being ‘always diseased’ and requiring constant management [2]. Atideergha and Atihraswa correlate with growth hormone disorders such as gigantism/acromegaly and dwarfism (e.g., Achondroplasia, Turner syndrome). Atiloma and Aloma map to hypertrichosis and alopecia universalis, respectively. Atikrishna (hyperpigmentation) and Atigaura (hypopigmentation) align with adrenal disorders (Addison’s, Cushings), albinism and vitiligo. Ekadasha Nindita (additional deformities like Kubja, Kana, Bhangura) are also discussed as localized structural defects [3]. This review aims to bridge the gap between these classical concepts, explore its clinical significance and establish a contemporary correlation of each Nindita Purusha with genetic, endocrinological, and metabolic disorders.
An Analytical and Conceptual Study of Meda Dhatu with its Correlated Diseases: An Ayurvedic and Modern Perspective
Meda Dhatu, the fourth among the seven fundamental tissues (Saptadhatu) described in Ayurved, plays a pivotal role in structural integrity, metabolic balance, lubrication, and energy storage. Classical Ayurvedic texts attribute Meda to Sneha (unctuousness), stability, and nourishment of subsequent Dhatus, while pathological alterations in Meda are central to diseases such as Sthoulya (obesity), Prameha (diabetes mellitus), and metabolic disorders. Modern science recognizes adipose tissue as an active endocrine organ regulating lipid metabolism, insulin sensitivity, inflammatory mediators, and reproductive hormones. This paper analytically explores the conceptual framework of Meda Dhatu, its physiological and pathological dimensions, and correlates classical descriptions with modern biomedical understanding. The integrative review highlights Meda Dhatu as a metabolic bridge linking nutrition, endocrine balance, and chronic lifestyle disorders.
Sadvritta As A Behavioural Framework For Mental Health: An Ayurvedic Perspective
Mental health is an essential part of overall well-being and is shaped by a combination of biological, psychological, behavioural, and lifestyle factors. Although modern psychiatry has made significant progress, most approaches still focus more on treatment than on prevention and health promotion. In this context, Ayurveda offers a broader and more holistic understanding of health, emphasizing the balance between body, mind, senses, and consciousness. Among its principles, Sadvritta—described in classical texts like Charaka Samhita and Sushruta Samhita—provides a detailed code of conduct that includes ethical living, personal discipline, and control over mental activities. The present review explores the role of Sadvritta in promoting mental health and attempts to relate its principles with concepts from modern psychology and neuroscience. The review suggests that Sadvritta influences mental health through multiple pathways. It supports better thinking and decision-making by strengthening higher mental functions, encourages healthy behavioural patterns through disciplined living, and promotes emotional balance by regulating the Triguna—enhancing Satva while reducing Rajas and Tamas. These effects are comparable to modern ideas such as executive function, emotional regulation, and mindfulness. Sadvritta also plays an important preventive role by reducing Pragyaparadha (~errors in judgment), which are considered a root cause of many mental and psychosomatic disorders. In addition, its emphasis on ethical conduct and positive social behaviour contributes to improved psychological well-being. Overall, Sadvritta can be understood as a practical and holistic framework for maintaining and promoting mental health. Its similarities with modern scientific concepts highlight its relevance in today’s context. However, more focused research is needed to support its integration into modern mental health care.
Effect Of Nadi Shuddhi Pranayama On Anxiety, Stress, Depression, Quality Of Life, And Physiological Markers In Breast Cancer Patients: A Randomised Controlled Trial
Background:Breast cancer patients frequently experience elevated anxiety, psychological stress, depression, and significant physiological disturbances as consequences of both the disease and its treatment. Nadi Shuddhi pranayama (alternate nostril breathing), a foundational yogic breathing technique, has demonstrated capacity to modulate autonomic nervous system function and improve psychological well-being. However, its isolated therapeutic effects in breast cancer populations, encompassing both psychological and physiological parameters, have not been rigorously established through randomised controlled methodology. Objective:To evaluate the effect of a structured 12-week Nadi Shuddhi pranayama intervention on anxiety, stress, depression, quality of life, and selected physiological markers (heart rate, respiratory rate, blood pressure, and oxygen saturation) in breast cancer patients. Methods:Fifty breast cancer patients were randomly allocated to an intervention group (n=25) receiving daily Nadi Shuddhi pranayama for 12 weeks, or a control group (n=25) receiving standard oncological care only. Psychological outcomes were assessed using the Depression Anxiety Stress Scale-42 (DASS-42) and Quality of Life Scale (QOLS). Physiological markers including heart rate (HR), systolic blood pressure (SBP), diastolic blood pressure (DBP), respiratory rate (RR), and peripheral oxygen saturation (SpO2) were recorded at baseline and post-intervention. Results:The intervention group demonstrated statistically significant improvements across all psychological parameters: anxiety (DASS-42 severe category: 100% pre vs. 16% post), stress (severe: 24% pre vs. 8% post), and depression (severe: 76% pre vs. 12% post). QOLS scores improved from a mean of 2.88 to 3.91 (p<0.001). Physiological markers showed significant reductions in HR (84.2 to 72.6 bpm), SBP (134.4 to 122.8 mmHg), DBP (88.1 to 79.3 mmHg), and RR (18.6 to 14.2 breaths/min), with a significant increase in SpO2 (96.1% to 98.4%). The control group showed no statistically significant changes in any parameter. Conclusion:Nadi Shuddhi pranayama is an effective, safe, and accessible complementary intervention that significantly improves psychological well-being, quality of life, and key physiological markers in breast cancer patients. Its integration into oncological supportive care is strongly recommended.
This paper aims to explore the ethics and value system as represented in the Sāṅkhya-Yoga school of Darśana and how it can be adopted and synthesized into the contemporary framework of ethical society. The Sāṅkhya system looks at ethics from the perspective of removal of Duḥkha-traya and cultivation of the Vivekakhyāti of differentiation between Sat and Asat. It also looks from the perspective of Triguṇa and how to attain Apavarga and Kaivalya through cultivation of Sattva and removal of the influences of Tamas and Rajas. While its sister philosophy Yoga looks at the perspective of Body-Mind Sādhana by either adopting the body-breath practice of Haṭha Yoga or attainment of the Cittavṛttinirodha-avasthā of Rāja Yoga of Patañjali. Whether it is adopting the practices of Sādhaka-tattva or abstainment from the Bādhaka-tattva, or Mitāhāra, Haṭha Yoga advocates the practice of retention of breath to ultimately control the mind. Mental control is the ultimate aim of the Yogasūtra of Patañjali, which aims to rid the mental constitutions of the latent impressions or Saṃskāra which shape our thought patterns. Each of the practices of Abhyāsa, Vairāgya, Īśvarapraṇidhāna, or Cittaprasādanam are the foundational ethics for the practice of Aṣṭāṅga Yoga. Yama and Niyama are not just values but ways of advancement into the body and breath work of Āsana and Prāṇāyāma. They are classified under Mahāvrata. Through this paper, we will see how there is a conjunction and point of arrival of the values and ethics of Sāṅkhya-Yoga and how these can be applied for any time period with the definition of “sārvabhauma-mahāvrata”.
Copyright (c) 2026 Sudarsana Venugopalakrishnan, Suchitra Naik (Author)
Ayurvedic Intervention In Hepatocellular Jaundice: A Case Study
“Kamaletuvirechana” a short yet powerful concept mentioned in Charak Samhita cleanses excess Pitta from body and can be planned on OPD basis. The symptoms of Kamla matches Hepatocellular jaundice. Common causes include Viral Hepatitis (A, B, C etc.), Alcoholic liver disease (ALD), Non alcoholic fatty liver disease (NAFLD), medications or toxins etc. Present case was treated on above principal in 2½ months. Complete relief in symptoms was found along with changes in Liver Function test. Medication used were having Tridoshahara, Pittahara, Ruchya, Dipana, Rasayana, Yakrituttejaka etc. properties. Further research to evaluate the efficacy, safety, and mode of action of Ayurvedic interventions in the management of jaundice and related hepatobiliary disorders.
Copyright (c) 2026 Anurag Kushal, Ritika Verma (Author)
Exploring The Medicinal Wonders Of The Kadamba Tree (Neolamarckia Cadamba): A Review Article
The Kadamba tree (Neolamarckia cadamba), a native species of South and Southeast Asia, has long been recognized for its extensive therapeutic applications in traditional medicine. It holds a significant place in Ayurveda due to its anti-inflammatory, antimicrobial, antioxidant, hepatoprotective, antidiabetic, and wound-healing properties. Various parts of the plant, including bark, leaves, fruits, and roots, are traditionally used in the treatment of fever, skin disorders, digestive disturbances, ulcers, diabetes mellitus, infections, and general debility [1,3,4]. Phytochemical investigations reveal that Neolamarckia cadamba is rich in alkaloids, flavonoids, tannins, saponins, glycosides, and triterpenoids, which contribute to its diverse pharmacological actions [7,11,18]. Compounds such as cadambine, isocadambine, quinovic acid, quercetin, and kaempferol have demonstrated significant medicinal value in experimental studies [7,11,12]. Despite its immense therapeutic and nutritional potential, commercialization remains limited due to its astringent taste, lack of public awareness, and insufficient clinical validation. This review compiles available literature on the taxonomy, morphology, Ayurvedic properties, phytochemistry, medicinal uses, and pharmacological activities of Neolamarckia cadamba, while highlighting future research directions for its wider acceptance in evidence-based herbal medicine.
Copyright (c) 2026 Kamini Kaushal, Aishwarya Choudhary, Rohan Ananda Garud (Author)
Integrative Analysis Of Agni And Ama In The Context Of The Manasika Bhava
Background: Digestive disorders are increasingly prevalent in the present era, largely influenced by altered dietary patterns, a sedentary lifestyle, and psychological stress. Integrative physiology explains this phenomenon through the gut–brain axis, a complex bidirectional communication system linking gastrointestinal and neurological functions. Ayurveda, on the other hand, considers Agni as the fundamental determinant of digestion and metabolic balance. Methods: A conceptual narrative review was undertaken using classical Ayurvedic texts, primarily Charaka Samhita and Sushruta Samhita, along with modern scientific literature on gut–brain interactions. The collected information was systematically analyzed to identify conceptual similarities and physiological correlations. Discussion: The analysis suggests that Agni may be understood as a broader regulatory principle encompassing digestive transformation, metabolic activity, and systemic homeostasis. The concept of Ama shows resemblance to metabolic by-products, inflammatory mediators, and microbial imbalance described in modern science. The gut–brain axis provides a physiological basis for the interaction between digestive function and mental state, which is also emphasized in Ayurvedic literature. Conclusion: The correlation between Agni and the gut–brain axis highlights a shared understanding of digestion as a central regulator of health. This integrative perspective may contribute to a better understanding of lifestyle-related disorders and support the development of holistic therapeutic approaches.
Copyright (c) 2026 Aayushi Choudhary, Chhaju Ram Yadav, Sarika Yadav (Author)
Incorporating Millets In Different Seasons According To Ayurvedic Ritu Charya
Background: Millets, traditionally classified under Kshudra Dhanya in Ayurveda, are recognized for their nutritional richness and therapeutic potential. The Ayurvedic principle of Ritucharya emphasizes seasonal dietary adaptations to maintain Dosha equilibrium and prevent disease. Despite renewed global interest in millets as “Shri Anna,” their systematic integration into seasonal dietary regimens based on Ayurvedic guidelines remains underexplored. Objective: To critically evaluate the suitability of different millets across seasons according to Ayurvedic Ritucharya principles and to correlate their properties with preventive and health-promoting outcomes. Methods: A narrative review was conducted using classical Ayurvedic texts, including Charaka Samhita, Sushruta Samhita, and Bhavaprakasha Nighantu, along with contemporary scientific literature on millet nutrition. Millets were analyzed based on Ayurvedic parameters such as Rasa, Guna, Veerya, and Vipaka, and their seasonal applicability was assessed in the context of Dosha balance. Results: Millets exhibit diverse गुणात्मक (qualitative) properties influencing their seasonal suitability. Heating millets such as Bajra are beneficial during cold seasons (Hemanta and Shishira), while cooling and lighter millets like Ragi and Sama are more appropriate during warmer and humid conditions (Grishma and Varsha). Seasonal incorporation of millets aligns with Dosha dynamics, supporting metabolic balance, digestive efficiency, and prevention of lifestyle disorders such as obesity and diabetes. Conclusion: Integrating millets into diets according to Ayurvedic seasonal guidelines provides a practical, preventive, and sustainable nutritional approach. This integrative framework bridges traditional knowledge and modern dietary science, promoting resilience against seasonal and lifestyle-related disorders. Further clinical validation is recommended to strengthen evidence-based application.
Copyright (c) 2026 Virendra Kumar Chhandak, Amulya Murthy Aku, Nisha Dabi, Durgawati Devi, Sarvesh Kumar Agarwal (Author)
Yoga: Sadvidya of Skill Development in Educational World
Education takes place when, the person is open to any new learning experience at any age, time and place with an open mind. The person who is open to learn Yoga, he has to go through all the stages and learn all the aspects. The system of educating children has to be different. It has to be combined with certain practices which can remove their psychological blocks, which can make them aware of the psychological changes that happen in their body and brain, which can make them aware of their own distractions and which can give them the ability to focus on the theme of the subject they are studying. Yoga has been shown to improve memory in adults and children, a benefit that would seem certain to improve academic performance. The importance of an education in the ancient art and science of Yoga is undeniable. Yoga education can supplement school and university education. It can prepare the students physically and mentally for the integration of their physical, mental and spiritual faculties so that the students can become healthier, saner and more integrated members of the society and of the nation.
Copyright (c) 2026 Chandan Singh Rathore, Priyanka Shakya, Sunita Kumari, Rajjan Kumar (Author)
Mandala Kushta in Ayurveda and Its Correlation with Plaque Psoriasis: A Conceptual Study
Mandala Kushta, classified under Mahakushta by Acarya Charaka and Vagbhata, is predominantly a Kapha-Dosha dominant disorder involving Tvak, Rakta, Maṃsa, and Lasika as principal Duṣhya. Its etiopathogenesis begins with Nidana Sevana (Aharaja, Viharaja, Manasika, and Bijadoṣa), leading to Agnimandya, Ama formation, Dosha Dushya Sammurchana, and Srotodushti of Rasavaha, Raktavaha, Maṃsavaha, and Svedavaha Srotas, culminating in characteristic lesions such as Shvetarakta, Utsannamandala, Sthira, Snigdha, and Anyonyasamsakta patches. Plaque psoriasis, the most common form of psoriasis (80–90%), is a chronic immune-mediated inflammatory disorder characterized by erythematous, well-demarcated plaques with silvery-white scales. This study aims to explore the conceptual and pathophysiological correlation between Mandala Kushtaand Plaque psoriasis. Methods: A classical textual review of Charaka Samhita, Sushruta Samhita, and Aṣhtanga Hridaya was undertaken and compared with contemporary biomedical literature on plaque psoriasis pathophysiology. Results: The Nidana induced Agnimandya, Ama formation, and Dosha Dushya Sammurchana, as described in Mandala Kushta, correlate conceptually with immune dysregulation involving the IL-23/IL-17 axis and TNF-α pathways in Psoriasis. Clinical features such as raised, erythematous plaques correspond to Utsannamandala and Shvetarakta lakshana. Srotodusti parallels vascular and inflammatory changes observed in psoriasis. Discussion: The comparative analysis suggests a substantial conceptual and clinicopathological overlap between Mandala Kushta and Plaque Psoriasis. The immune keratinocyte inflammatory loop in Psoriasis can be interpreted through the Ayurvedic framework of Dosha Dushya Srotas interplay initiated by Agnimandya and Ama formation. This correlation strengthens the integrative understanding of Psoriasis within the Ayurvedic paradigm and supports the rationale for applying Kushta chikitsa principles in its management.
Copyright (c) 2026 Vidhya Prabhakaran, Chhaju Ram Yadav, Naina Joshi (Author)
A Review on Ayurvedic Approaches in the Management of Skin Diseases
The largest organ and covering the whole surface of the body is the skin. It shields the body from a variety of outside threats by functioning as a chemical barrier. According to Ayurveda, the main causes of skin disorders include prolonged food consumption during indigestion, the usage of Viruddha Ahara and restrictive dietary habits, such as consuming too much sour, salty, curd, fish, etc. Skin, Rakta (blood), Mamsa (muscles), and Ambu (lymphatic tissue) tissues are all impacted by these contributing variables, which also vitiate the Tridosha (Vata, Pitta, and Kapha). These seven elements are harmful components of skin conditions. The idea of dermatology is thoroughly covered in Ayurveda. The Kushtha Roga chapter describes skin ailments. The properties of Raktashodana, Raktaprasadhak, Rakta Shamana, Vishagna, Krimighna, Kandughna, and Rasayana are present in the medications used to treat skin conditions. Pharmacologically, these medications are classified as antifungal, antiviral, antibacterial, and cosmetic medicines that are used to treat skin infections as well as to enhance skin appearance. It is found that Ayurvedic writings mention a significant number of herbal and compound medications for skin care and the treatment of skin conditions. The majority of dosage forms, such as Churna, Kwatha, Vati, Rasashaushadhies, Ghrita, Rasayana, Bhasma, and others, are taken internally to treat skin conditions. The current analysis evaluates how internal Ayurvedic medications can treat skin conditions.
Analytical Evaluation of Trina Dhanya in the Management of Prameha: A Comprehensive Literary Review and Scientific Synthesis
Objectives: This research evaluates the clinical relevance and therapeutic mechanisms of Trina Dhanya (millets) in managing Prameha (Diabetes Mellitus) by synthesizing classical Ayurvedic principles with contemporary nutritional science. Methods: A comprehensive literary review was conducted using the Brihattrayi (Charaka Samhita, Sushruta Samhita, and Ashtanga Hridaya) and various Nighantus. Scientific validation was performed through a meta-analysis of current nutritional data, focusing on glycemic index (GI), fiber content, and bioactive phytochemicals. Results: Ayurvedic texts categorize millets as Kudhanya or Kshudradhanya, attributing to them Lekhana (scraping) and Kledashoshaka (moisture-absorbing) properties that directly counteract the Kapha-Meda dominant pathogenesis of Prameha. Modern analysis confirms that millets possess a mean GI of 52.7 ± 10.3, significantly lower than refined rice (71.7) and wheat (74.2). Clinical data demonstrate that regular millet consumption reduces fasting blood sugar by approximately 12% and post-prandial blood sugar by 15%. Conclusion: Trina Dhanya represents an evidence-based functional food group that facilitates metabolic homeostasis. Its integration into modern diabetic diets offers a sustainable strategy for the prevention and management of metabolic syndrome.