Ayurveda Education

Use of Ayurveda medicine in military populations and their family remains unclear in our country where Ayurveda practised more and originated. Therefore a study was proposed to find out the prevalence and pattern of Ayurveda medicine use in military personals in Sikkim. Total 607,000 civilian people are in Sikkim and nearly 70,000(seventy thousand) military personals including their family members (Army, ITPB, SSB, BRO and IRB) were in Sikkim. Current study was conducted in Ayurveda Regional Research Institute in Sikkim in between April 2008 to March 2011. The acceptance and popularity of Ayurveda treatment among military personals was gradually increased from 12% (2008-09) to 20% of total OPD attendance in consecutive three years. The diseases that preferred for Ayurveda treatment among the military patients were Musculo-skeletal diseases, Acid Peptic Disorder, Erectile disorders, ano-rectal diseases,  Irritable Bowel Syndrome, Skin diseases and mental diseases. The Study reveals that 26.83% of OPD attended military patients were prefer Ayurveda in all diseases compared to 83.27% military personals prefer Ayurveda in selected disorder. 82.96% of military personals and their family members were very satisfied with the treatment especially in muscular-skeletal disorder where surgery was the treatment of choice in modern medicine. The policy maker should understand the need of Ayurveda in military personals and establish Ayurveda clinic in all military hospital. A population based study for the use of Ayurveda among Indian military personals is recommended to know the actual demand of Ayurveda.

Fertility is the capacity to reproduce.  In turn, it reflects the instinct of a being to attain immortality.  From one generation to the other, it transcends the limits of lifespan which may be otherwise limited to a few years.  The parent is reborn as the child. It is an extension of one’s own body to the infinite time and space.  There is a mantra in Ashtangahrudaya, the great work of Sage Vagbhata, which is to be chanted in the ears of a newborn.  That mantra ‘angaadangaath sambhavasi hrudayaadabhijaayase aathmaa vai puthranamaasi  sajeeva saradaam satham’ which is adopted from the Vedas, is a reflection of the desire to be immortal.  Also, an offspring is regarded as an agent who is capable of ferrying his father through the streams of worldly commitments and obligations to the heavenly abode.  This note looks into the bio-philosophical aspects of fertility, in a metaphorical manner, in this regard.

Con questo breve intervento, destinato soprattutto ai lettori italiani, riportiamo uno stralcio in bozza tratta dal testo, in corso di redazione:
Dall’Uno della Tradizione ai Sistemi Aperti, Patañjali Yogasūtra. Il “punto di vista” dello Yoga Vol I -Yama e Niyama, delle astensioni e delle osservanze.


Yoga-terapia e Āyurveda आयुर्वेद
Parlare di Yoga-terapia è impossibile senza fare un riferimento all’Āyurveda , scienza complementare allo Yoga. Entrambi costituiscono frutti specifici della stessa pianta, i Veda. Non a caso l’Āyurveda  è considerato da alcuni autori autorevoli come estensione (upāṅga) dell’Atharvaveda, “il quinto Veda ”. Entrambi hanno come elemento centrale d’indagine la stessa triade; i tre Guṇa: Sattva, Rajas e Tamas nell’Āyurveda assumono caratteristiche al contempo specifiche ed analoghe nei Doṣa: Vata, Pitta, Kapha.
L’approccio olistico dello Yoga è identico a quello dell’Āyurveda. La loro complementarietà è evidente, così come la loro genesi nell’ambito della Tradizione Vedica. Per questo l’utilizzo degli strumenti e metodologie messi a disposizione dallo Yoga da parte dell’Āyurveda è semplice ed armonico.

Con gusto te dictamos el curso de ayurveda online, para que no solo asimiles mejor los conceptos de este manual sino que además recibas tu programa personalizado de autocuidado ayurvédico. Búscanos en www.tumeditacion.com.co y en Facebook en https://www.facebook.com/meditaciontrasnpersonal

Ayurveda, “The Science of Living”, it has been in existence since the beginning of time and has been giving the health solutions
for various named and unnamed diseases, to the humankind since ages. Cancer is indirectly described in Ayurveda texts in
the form of various terms like ‘arbud’, ‘gulma’, ‘granthi’ which have been coined that could be related to cancer. Though an
uncommon malignancy Gallbladder cancer is the commonest and fatal biliary malignancy as it is not easily diagnosed in early
stages. The integrated approach for early diagnosis and prevention through Ayurveda could be helpful in the management of
the biliary malignancy.
Aims and Objectives
• To review, evaluate, elaborate and discuss the gallbladder cancer as per Ayurveda and modern medicine.
• To evaluate, elaborate and discuss the current and ancient approach to the diagnosis, management and prevention of
gallbladder cancer.
Materials and Methods: This Research Scientific Paper is based on Ayurvedic Clinical Experiences in Cancer & Gall Bladder
Cancer, Research Article published on Cancer in Medical Journal. Ayurvedic and Modern Text have been reviewed to collect,
analyze, evaluate, elaborate and discuss of concern subjects. A Medline, PubMed database search was performed to identify
articles published using the keywords ‘carcinoma of gallbladder’, ‘gallbladder cancer’, ‘gallbladder neoplasm’, ‘cholecystectomy’,
‘arbud’, ‘gulma’.
Conclusion: Gall Bladder Cancer can be diagnosed and managed by using diagnostic method recommended in Modern
Medicine as well as by using basic principles and medicines described in Ayurveda. Gall Bladder Cancer can be prevented by
reducing the risks factor of this disease through follow the wholesome diet and normal lifestyle described in Ayurveda.

Éléments de routine ayurvédique. Autonomie, rituel et ascèse, Les Éditions Chromatika, 2021
978-2-930517-82-7 ; pdf 978-2-930517-83-4
[ss presse]

L’Ayurvéda propose une philosophie de vie qui articule un vaste système métaphysique (une cosmologie théorique) avec une visée thérapeutique profonde (une anthropologie pratique).

À la croisée de la théorie et de la pratique, on trouve la routine (« dinacharya ») dont le but est
de susciter l’individuation et la solidarité, c’est-à-dire l’autonomie (de chacun) respectueuse de la communauté (de tous). Ce faisant, elle constitue une ascèse dont l’efficacité a été longuement éprouvée et rarement égalée.

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En Belgique, les libraires peuvent s’adresser à <[email protected]> / <[email protected]> pour obtenir une réduction confraternelle.
En France : http://www.librairiewb.com ; [email protected]

https://www.academia.edu/42176809/Thérapie_psychocorporelle_et_massage_ayurvédiques_Théorie_et_pratique_de_lévénement

What Is the Ayurveda of Thailand?

Ayurveda, Indigenous Traditional Thai Medicine and Yoga Therapy is strongly based onClassical Indian Ayurveda. The Indigenous medicine systems of India (Ayurveda, Yoga) have been practiced in one form or another in the land we call Thailand longer than the land has been called Thailand. Ayurveda of Thailand and Thai Yoga originated in the pre-Thai dawn of the great Indian vassel kingdoms of the Khymer and Mon civilizations and in the Theraveda Buddhist medicne practices found within the orders of monks and nuns (the Sangha).

The term “Ayurveda” combines the Sanskrit words ayur (life) and veda (science or knowledge). Ayurvedic medicine, originating in India, is one of the oldest systems of indegenous, traditional medicine in the world. Many Ayurvedic practices predate written records and were handed down by word of mouth. The ancient Thai people adopted these ancient traditions and over time adapted them to their way of life. Ayurveda of India, Khymer and Mon cultures became “ Ayurveda of Thailand”!
The ancient Sage and Vidya (Ayurvedic Physician) Jivaka or Shivago Komalaboat, the patron saint of ITTM is credited with introducing Ayurveda first to the Buddha himself, successfully treating his illnesses over time and then under the Buddha’s authority to the developing Sangha. This became one of the foundations of Buddhist medicine and led to the idea that medicine and wellness of mind, body and spirit together were equally important in pursuing a compassionate life and spiritual enlightenment. These teachings spread across Asias and S.E. Asia and became the dominant medicine of the indigenous cultures found there.

Both rural, monastic and royal communities needed medicine and healing. The teachings of Shivago came to be known as Indigenous Traditional Thai Medicine, Thai Massage and/ or Yoga Therapy, called
‘Ryksaa thang nuat phaen boran thai’, literally meaning ‘the ancient Thai way of healing with the hands ’. Ayurveda of Thailand, ITTM is an Indigenous, traditional Chirothesia or spiritually based, sacred medicine and healing art. ITTM offers solutions for ailments and diseases which might concern every part of life from the purely physical and structural to the mental, psychological and emotional; from the correction of elemental imbalances to the development of a more balanced and healthy life based on Love, Compassion, Joy and Equinimity (Promiiwihan sii).

The four principle methods used in traditional healing are Wai Khruu (Puja: prayers and spiritual practice for mental, emotional and or psychological health ), Plants and Herbs, Food and Diet, Midwifery and Laying On of Hands. ITTM (Thai Yoga) facilitates and promotes a harmonious state of being.

Life cycles out of harmony with nature keep people from experiencing life in a full and productive way. These healing practices are seen as opportunities to learn a balanced way of living with nature.These
remarkable teachings regarding restoration and maintenance of life have now been passed on to this generation. Thai Ayurveda/ITTM/ Yoga Therapy incorporates elements of counseling, energy balancing,
sacred nutrition and plant based diet, mindfulness, gentle rocking, deep stretching and rhythmic compression to create a singular healing experience. This work, as it brings fundamental elements and energy into
harmony; creates wholeness of mind, body and spirit, in the client and the practitioner as well.

Anthony B. James, (DNM(C), ND(T), MD(AM), DOM(C), DPHC(h.c.), PhD, M.Sc., RAAP, R.A.D., SMOKH) an Aachan and Master Instructor, has taught Indigenous, Thai Ayurveda/ ITTM/ Yoga Therapy to thousands of students around the world since 1983. Dr. James is a graduate of the Buddhai Sawan Institute, Nongkam and Ayudthaya holding the traditional title and rank of Ajahn/ Gold Sash in Krabi Krabong, Muay Boran, Reussi Dat Ton and Thai Traditional Medicine. Dr. James has received numerous awards and accolades: 2009 Doctor of Thai Traditional Medicine UTTS Union of Thai Traditional Medicine Society) Lifetime, UTTS "Golden Ganesha" Award for Lifetime of Excellence, 2006 Ajahn-Professor Credentials Wat Po Association of Thai Traditional Medical Schools, 2002 Friend of Thailand "Ghinari" Recipient.

Dr. James has been teaching Thai Traditional Medicine, Thai Yoga Therapy (Traditional Thai Massage), Reussi Dot Tan, Krabi Krabong etc. full time since 1984 to the present day.

Additionally, is an Ordained Priest and Minister of the Sacred Medical Order of the Church of Hope (SMOKH) a Dioces of the Eastern Orthodox Catholic Church. Dr. James is Faculty of Medicine: PanAmerican School of Natural Medicine: Nevis-St Kitts, British West Indies & Lares, Puerto Rico.

Dr. James holds doctorates and formal degrees in Western Medicine, Ayurveda, Oriental Medicine, Indian and Western Naturopathy, Masters in Clinical Herbology, Doctor of Monastic Medicine, and a PhD's in Indigenous Medicine and Pastoral Humanities.

A specialist in Sacred Complimentary and Alternative medicine with a spiritual basis and Native American Medicine. Current Director of Medicine of the Native American Indigenous Church (NAIC) SomaVeda College of Natural Medicine and  Director of Education The Thai Yoga Center in Brooksville, Florida.

Ayurveda is an ancient science of life deals with the preventive as well as curative aspect. It explains human body as a 'congenial homeostasis' of doṣa, dhatuand mala. The function of dhatu is dharaṇa (maintain the structure) of the sharira (body). Among the dhatu, asthidhatu is responsible for maintenance of structural frame work of the body. It gives shape to the body and protects the vital organs. Concept of osteoporosis has explained under 18 types of kṣhaya by Acharya Carakain sutra sthan kiyantahshirasiya adhyaya. Asthikṣhaya pathogenesis can be explained in many ways in Ayurveda. According to the principles of ashrayaashrayibhava, asthidhatu is the seat of vata doṣa and inversely related to each other. Increase of vata is the main factor responsible for asthikṣhaya. Acharya Caraka has opined increase of vata may follow two patterns; one is from margavaraṇa and another is from dhatukṣhaya which can further lead to asthikṣhaya. Osteoporosis or porous bone is a global problem characterized by low bone mass and structural deterioration of bone tissue, leading to bone fragility and an increased risk of fractures of the hip, spine and wrist. Men as well as women are affected by osteoporosis but females are at higher risk. This risk even increases at the time of menopause, which is the period of hormonal imbalance. Treatment available in modern science is mainly symptomatic and not devoid of adverse effects. Ayurveda treatment visualizes the human body as a single unit and this approach has opened many innovative approaches for treatment. On this background present study was taken to analyze the fundamental concept of asthikshaya and to find out single herbs beneficial for it. Drugs from classical texts along with commonly used in practice have been analyzed in context of asthikshaya. Study reveals that drugs like guduchi, ashwagandha, prishnaparni, samanga, vacha etc. possess kaphavatashamak properties which helps in breaking the pathogenesis by clearing and nourishing the srotas (channels). Drugs like madhuyasti, priyangu, vidarikanda, shatavari etc. have vatapittashamak, balya (tonic), brimhan (nourishing) properties works directly on dhatukshaya.

Women during their pregnancy and puerperium are advised to take Dhanwantaram gulika Gulika as a safety measure against giddiness, flatulence, nausea and dyspnea.Even without prescription pregnant women using Dhanwantharam Gulika/tab, believed that it is a safe ayurvedic herbal medicine. But you cannot find out any indication mentioned in Ayurveda to use it at time of pregnancy. They are using it because it gives them good relief from pregnancy related nausea and vomiting. Some side effects of Dhanwantharam Gulika / tab notified now a days. This review article tries to explain action of the different ingredients in the Dhanwantharam Gulika/tab.

Éléments de routine ayurvédique. Autonomie, rituel et ascèse, Les Éditions Chromatika, 2021
978-2-930517-82-7 ; pdf 978-2-930517-83-4
[ss presse]

L’Ayurvéda propose une philosophie de vie qui articule un vaste système métaphysique (une cosmologie théorique) avec une visée thérapeutique profonde (une anthropologie pratique).

À la croisée de la théorie et de la pratique, on trouve la routine (« dinacharya ») dont le but est
de susciter l’individuation et la solidarité, c’est-à-dire l’autonomie (de chacun) respectueuse de la communauté (de tous). Ce faisant, elle constitue une ascèse dont l’efficacité a été longuement éprouvée et rarement égalée.

https://www.i6doc.com/fr/
En Belgique, les libraires peuvent s’adresser à <[email protected]> / <[email protected]> pour obtenir une réduction confraternelle.
En France : http://www.librairiewb.com ; [email protected]

https://www.academia.edu/42176809/Thérapie_psychocorporelle_et_massage_ayurvédiques_Théorie_et_pratique_de_lévénement

The sensory perceptive capacities of Ayurvedic physicians play a key role in diagnosis. Drawing upon both classical Ayurvedic treatises and field research, this article examines the ways that some contemporary Ayurvedic physicians in Kerala describe their sensory diagnostic abilities in relation to diagnostic techniques of the past and present. These physicians are in a sensory negotiation, first, with diagnostic theory and practice as explained in classical Ayurvedic medical treatises, and second, with contemporary diagnostic technologies that are understood to both extend and attenuate sensory perception. In the course of my historical textual research, I interviewed a number of Ayurvedic physicians who explained their own capacity for sensory perception as limited , in relation to the authoritative teaching of the treatises and the idealized sensory capacities of authoritative individuals (āptas). Their experiences of inhabiting a present , informed by the authority of Ayurveda's textually codified past, and in an evolving relationship with contemporary diagnostic technologies, instantiate a larger narrative that Ayurvedic medicine is in a state of crisis in India. This relationship to knowledge and the senses entails a sensory negotiation converging on the physician's body as a site for the making of truth claims, and for the contemporary practice and experience of Ayurvedic medicine. Keywords Ayurveda – diagnosis – epistemology – Indian medicine – senses – sensory negotiation * First and foremost, I offer a heartfelt thanks to all of the Ayurvedic physicians and students who generously and enthusiastically shared their time, experience, and expertise with me

Ayurveda Wellness Center offers Ayurveda Courses, Nutritional Ayurveda Courses, Ayurveda Rejuvenation (Kaya Kalp), Therapeutic Yoga Retreats, Ayurvedic remedies, and multi-specialty treatments, and services with the effective ailment in Rishikesh, India

Current English Review, an official organ of the Department of English, Chaitanya (Deemed to be University), Warangal, is published annually. Articles, notes, reviews and creative write-ups should be double-spaced with notes and references given at the end. Citations should follow the MLA Handbook (latest edition) specifications. A hard copy and a soft copy should be submitted.

This paper argues for the need and relevance of Ayurveda, a system of holistic medicine and health, in the contemporary world especially during the pandemic, COVID-1, by exploring the matrix of the Hindu ways of life and Ayurveda. Both of them incorporate an understanding of an individual’s physical and moral being, the social and environmental world around one, and the supreme powers that remain invisible to the physical eyes. By relating one’s Karma to one’s health, individuals and others around them improve their conduct. It enables one to accept even an event of death with equanimity. Ayurveda deals with all the four parameters given by the World Health Organization (WHO) to measure health: physical, mental, social and spiritual as while administering treatment this system reflects not only on a patient’s body, mind and the world around him but also on their interactions. The Hindu ways including Ayurveda may be practised independent of any Institutional (religious, social and medical) regimentation. This affordable, sustainable and environment friendly system should be adopted by all in the crisis-torn period of COVID-19 for their empowerment and gratification.

The Vedas are the oldest sacred scriptures of the Universe. Out of these four Vedas, the Atharvaveda is widely known as Brahmaveda 1 or Amªtaveda. According to the Gopatha BrÁhmaAEa the word Brahma is meant BheÒaja and understood as BheÒaja-veda. The word bheÒaja is known as Amªta and this Amªta is also known as Brahma 2 . In the Atharvaveda, this Veda is recognized as BheÒaja or BhiÒagveda 3 . Besides, in the Gopatha-BrÁhmaAEa it is mentioned that the mantras of Atharvaveda are related with Àyurveda and the meaning of the word AtharvÁ also specified as BheÒaja 4 .

According to Ayurveda,summer correlates to the Pitta dosha and triggers various physical and mental issues like hyperacidity, rashes, red eyes, ulcers,impatience, aggression, rage, being judgmental, demanding, critical or argumentative, hate, anger, irritability etc.Here is the details of how to solve these issues.See more at : http://ayugreen.com/ayurvedic-tips-to-beat-summer-heat

No knowledge comes from the outside world or an imaginary supernatural paradise. No knowledge comes from some sort of divine entity, regardless of how effective they are. All knowledge, scientific or philosophical, ancient or modern, rises from the human mind. These minds are by all means just as human any other person on earth.

Background: The standards of Ayurveda education in India are being questioned in the recent years and many suggestions related to educational reforms are being put forth by educators and health policy experts. However, the Post Graduate Entrance Examinations (PGEEs) that are carried out to select the candidates to pursue postgraduate programs have received little attention in this context. Objectives: The objective of this study was to classify the Multiple Choice Questions (MCQs) from Ay-urveda PGEEs conducted in different universities of India during the five year period (ranging from 2010 to 2014) into six levels of Bloom's Taxonomy in cognitive domain. Methods: This is a retrospective observational study. The sampling method followed was purposive sampling. Totally, 3299 MCQs obtained out of 25 question papers from seven universities spread across four zones of India (North, South, West and East) were included in the study and were classified based on the Bloom's taxonomy. Results: About 93.3% of MCQs assessed only the 'recall' component whereas 6.2% of the MCQs assessed 'comprehension'. Percentage of MCQs that assessed 'application' level was a mere 0.3% whereas the percentage of MCQs that assessed the 'analysis' component was found to be only 0.2%. There was not even a single question to assess the 'synthesis' and 'evaluation' components. Conclusion: We conclude that an appropriate proportion of MCQs assessing 'higher order thinking' are required to be included in Ayurveda PGEEs. While it is possible to frame MCQs to assess all six levels of Bloom's taxonomy in cognitive domain, the teachers are required to be trained well in the skills of MCQ writing. We propose that our study may be taken as a lead to introduce the required reforms in PGEEs. Clinical Trial Registration No.: Not applicable.

One of the major aims of the AYUYOG project is to explore the entanglements of yoga and Ayurveda. As a resource to visualise these entanglements in the twentieth century, we are pleased to present an interactive timeline of key events linked to the entanglement of yoga and Ayurveda from the colonial period to the present. See the full timeline here: http://ayuryog.org/timeline

Any summary of key events and dates is always incomplete. If you’d like to get in touch to suggest additions and corrections to the timeline, please email me at suzanne.newcombe[@]kcl.ac.uk.

Note: The programme used to create the timeline is a bit glitchy. If you are having trouble viewing a particular item, please refresh your browser window and go directly to the item you were interested in viewing in detail.

The fibroid is a common benign tumour of the female genital tract. Clinically uterine fibroids are commonly symptomless, but they may occur as a palpable mass, accompanied by bleeding, or pain or with symptoms secondary to compression of the mass. Available treatment protocols in modern are hormonal therapy, hysterectomy, myomectomy and uterine artery embolization having so many complications in future. It was critically reviewed in the context of granthiroga. In this case report patient suffered from submucosal uterine fibroids for 1 year. First, she took allopathic medicine but was not benefited. Then she was treated with shodhan therapy followed by Ayurvedic medication and uttarbasti procedure. Initially, 3 cycles she had given dashmool oil matrabasti, and then Ayurvedic formulations, kanchnar guggulu, punanarnava mandoor, dashmoolarishta, ashokarishta for 3 months which is followed by 3 cycles of uttarbasti with apamargakshar oil. After 9 months of treatment, improvement was noticed in symptoms and on Hb-(BT-8.2 g, AT-10.3 g), Ultrasonography (BT-20 x 20 mm sub mucosal uterine fibroid, AT-normal study). The line of treatment was followed in this case was to treat provoked vata, kapha dosha and vitiated mansa, medas dhatu. There were no adverse effects found during the Ayurvedic medication.

Agad Tantra Vyavahara Ayurved Evam Vidhi Vaidyaka is a subject which is growing in magnitude day by day. Newer poisonous substances evolving every day are making toxicology an ever altering focus. Current textbooks on this subject cover the subject in a scrappy manner, very few textbook or handbook covers the whole spectrum of subject in a practical way or approach. The book entitled “Practical handbook of Agad Tantra (Toxicology)” is an unique arrangement of Ayurvedic and contemporary assortments. Incorporation of different coloured photographs and tables has enriched the book in its substance. The book is made in an expressive and meaningful manner to showcase various vishas and their consequences in most apposite and practical manner for the study and examination purpose. The authors of this book sincerely feel that this book will be of a great help not only to the third year BAMS student, but also to researchers, teachers and people interested in Ayurved all over the world. The topics mentioned herein with both understanding of Modern as well as Classical narrations are earnestly highlighted by the student’s enthusiasm, motivation, enthusiasm, hard work and their ‘worthiness in the field of Ayurved’. The unique pattern of this book will help undergraduate, postgraduate scholars, physicians of Ayurved to understand the Toxicity of the Visha dravyas. The content of this book is in the form of notes with pictures which is very helpful for all practical as well as written examination of the subject.