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Medical anthropologists have not paid enough attention to the variation at the level of the individual practitioners of biomedicine, and anthropological critiques of biomedical psychiatry as it is practiced in settings outside the Global North have tended to depict psychiatrists in monolithic terms. In this article, we attempt to demonstrate that, at least in the case of India, some psychiatrists perceive limitations in the biomedical model and the cultural assumptions behind biomedical practices and ideologies. This paper focuses on three practitioners who supplement their own practices with local and alternative healing modalities derived from South Asian psychologies, philosophies, systems of medicine and religious and ritual practices. The diverging psychiatric practices in this paper represent a rough continuum. They range from a bold and confident psychiatrist who uses various techniques including ritual healing to another who yearns to incorporate more Indian philosophy and psychology in psychiatric practice and encourages students of ayurvedic medicine to more fully embrace the science they are learning to a less proactive psychiatrist who does not describe a desire to change his practice but who is respectful and accepting of ayurvedic treatments that some patients also undergo. Rather than simply applying a hegemonic biomedical psychiatry, these psychiatrists offer the possibility of a more locally-attuned, context sensitive psychiatric practice. [ABSTRACT FROM AUTHOR]

Under the aegis of the World Health Organization, the Movement for Global Mental Health and an Indian Supreme Court ruling, biomedical psychiatric interventions have expanded in India augmenting biomedical hegemony in a place that is known for its variety of healing modalities. This occurs despite the fact that studies by the WHO show better outcomes in India for people suffering from schizophrenia and related diagnoses when compared to people in developed countries with greater access to biomedical psychiatry. Practitioners of ayurvedic medicine in Kerala have been mounting a claim for a significant role in public mental health in the face of this growing hegemony. This study examines efforts by ayurvedic practitioners to expand access to ayurvedic mental health services in Kerala, and profiles a rehabilitation center which combines biomedical and ayurvedic therapies and has been a key player in efforts to expand the use of Ayurveda for mental health. The paper argues for maintaining a pluralistic healing environment for treating mental illness rather than displacing other healing modalities in favor of a biomedical psychiatric approach. [ABSTRACT FROM AUTHOR]

Background Ayurveda is not merely a curative science rather it is a lifestyle guide which helps to promote health and prevent diseases. The preventive aspects of Ayurveda are accommodated under the umbrella of Swasthavritta which includes Dinacharya, Ratricharya, Ritucharya, Rules regarding Nidra, the concept of Dharaneeya and Adharaneeya vegas, Ahaaram, Sadvruttam, Rasayanam, etc which help to strengthen the defense mechanism of the body. Ayurveda doctors are supposed to be the ambassadors of these health promotive measures to the common mass. Aim: The present work aimed at assessing the Knowledge, Attitude and Practices of selected Dinacharya procedures among the Ayurveda doctors across India. Materials and methodology: A KAP survey was conducted among the Ayurveda doctors across India by sharing a structured closed ended questionnaire through google form. 311 subjects participated in the study. Results: 1) Knowledge: Majority of the respondents are aware (partially/fully) about the Dinacharya practices. 2)Attitude: Majority of the respondents agree to the health benefits of Dinacharya practices because they have experienced them either personally or have learnt about it from the experiences of others.3)Practices: 23.8% were waking up in Brahma Muhurta, 20.2% were practicing Ushajalapaanam though none of them consumed 8 prasruthi of water as classically advised, 16.7% respondents used herbal toothpastes, 88.4% reported to be practicing Jihwanirlekhanam but none were using metallic or wooden tongue cleaners as classically indicated, only 19.3% respondents used herbal collyrium regularly, 6.7% practiced Pratimarsha nasyam daily, 13.5% practiced gandoosham, 1 % practiced dhumapanam daily, 27% respondents practiced abhyangam and 23.2% respondents practiced vyaayamam daily. Conclusions: There exists a wide gap in the Knowledge and practice of Dinacharya practices even among the ayurveda doctors. ractice of Dinacharya practices even among the ayurveda doctors. [ABSTRACT FROM AUTHOR]

In the modern world, modern medicine and complementary systems dominate the healthcare worldwide. Many developing countries which suffer with resources can improvise the healthcare at their retention by leveraging the extent of traditional medicine. A traditional Indian Atharva Veda implemented system of medicine called the Ayurveda, has gigantic benefits to human kind. This way of medicine deals majorly with naturally available herbs and methodologies to treat human health and promotes healthy practices for a better lifestyle. Ayurveda works on the idea of balancing biological systems. Ayurveda is primarily accomplished in India and being recognized internationally due to the effectiveness and use of naturally available herbs and associated methodologies to cure the diseases. Ayurveda as a system is successful, yet not widely practiced, there are range of reasons that has limited Ayurveda to reach its potential, such as less importance is given to Ayurvedic education and its practices, very few or no advancement is seen, resources limitations due to funds, limited technical support, and unstructured database. Therefore there is a constant need of improvising the field with technology and effectively creating knowledge based systems to improvise the practice of Ayurveda and to optimize its benefits. In this paper, a survey on the benefits of Ayurveda for women hormonal imbalance, Ayurveda for Skin and Hair health is done along with the Artificial intelligence technology advancements in the field of Ayurveda. The intend of the paper is to layout the benefits this 5000 years old approach towards medicine has to offer and the use of Artificial Intelligence to promote and influence its growth. [ABSTRACT FROM AUTHOR]

Objective: The primary objective is to assess the vulnerability of Matrija Bhava for the causation of metabolic disorders in the purview of epigenetics. Data Source: This study was conducted at the PG Department of Rachana Sharir, CBPACS, New Delhi, and AIIMS, New Delhi. Materials and Methods: Twenty subjects of metabolic disorders, namely diabetes mellitus, obesity, and hypothyroidism cases, were taken to collect the data. The self-structured information sheet/case paper pro forma followed by a consent form was used to record all the data of the subject along with their mother's history (at the time of pregnancy) included in the study. All the observations were recorded and furnished for statistical analysis. Results: It was observed that Lavana, Madhura, Amla, and Katu Rasa Ahara; Viruddha Ahara, Ratrijagrana and Divaswapna were observed as a potential factor affecting the Metabolism of the mother at the time of their pregnancy with the subject; thereby causing related metabolic disorders to the subject. Conclusion: Maternal factors (Matrija Bhava) are vulnerable to cause metabolic disorders in childhood. [ABSTRACT FROM AUTHOR]

This essay aims to situate the emergence of Siddha medicine as a separate medical system in the erstwhile Madras Presidency of colonial India within a broader socio-economic context. Scholars who have worked on Siddha medicine have stressed more on political dimensions like nationalism and sub-nationalism with inadequate attention to the interplay of various (other) factors including contemporary global developments, changes in the attitude of the colonial State and especially to the new promises held by the greater deference shown to indigenous medical systems from the 1920s. If the construction of 'national medicine' based on the Sanskrit texts and the accompanying marginalisation of regional texts and practices were the only reasons for the emergence of Siddha medicine as presented by scholars, it leaves open the question as to why this emergence happened only during the third decade of the twentieth century, though the marginalisation processes started during the first decade itself. This paper seeks to find an answer by analysing the formation of Siddha medical identity beyond the frameworks of nationalism and sub-nationalism. Further, it explicates how material factors served as immediate cause along with the other, and more ideational factors related to the rise of the Dravidian political and cultural movement. [ABSTRACT FROM AUTHOR]

The advent of Western modernity in India, as a by-product of British colonialism, brought about considerable strain within Indian medical traditions. Indigenous medical traditions which were operating within the broad humoral theory of disease causation came to be subjected to the logic of biomedicine. By the late nineteenth century, as the British in India consolidated their state systems and the princely states modelled their administrative structures in accordance with the British state, there was an increased acceptance of biomedical standards against indigenous medical norms. This was further accentuated by the fear of epidemics, which suggested that diseases spread from person to person and could affect large geographic areas bringing death and suffering in its wake. Disease control and management had, therefore, become a major concern for both the state systems in the British presidencies and in the princely states. The prevalence of contagious diseases offered a challenge to reorganize the public health systems of the states, yet they also provided an opportunity to legitimize state sovereignty over the bodies of its subjects. Diseases that were previously seen as localized and situated within culturally specific locales were now increasingly subjected to the governing mechanisms of the state. This paper examines how the medical bureaucratization of Travancore, in the south-western part of the Indian subcontinent, affected local healthcare traditions in the face of expanding fear of epidemics, ultimately led to the reshaping of indigenous medical systems. [ABSTRACT FROM AUTHOR]

Traditional medicine practices are a most ancient health care system being practiced widely in India, Srilanka and other countries. Atharv- Veda and Charak and Sushrut SAmhita (100-500 BC) have given detailed descriptions of over 700 herbs. Out of research of researches carried out on Ayurvedic Medicinal plants, many pharmaceutical corporations have renewed their strategies in favour of natural products drug discovery and numerous drugs have entered the pharmacopoeias from traditional medicines. Allium sativum L. commonly known as Garlic belongs to family Liliaceae is one of the most widely traditional herbs used almost by all the people of India due to its benefits. The present paper focused on the traditional claims, folk lore uses and phytopharmacological significance of Allium sativum Linn. [ABSTRACT FROM AUTHOR]

Ayurveda is India’s traditional system of medicine. around 80% population, especially using this system of medicine for their health care management. There are many issues and concerns over the usage of Ayurveda, They are simplified and try to deal in this paper. The methodology used to complete this review was through empirical research. This is a cross-sectional study where the use of Ayurveda utilized in this current period is examined. The sources are mostly from a doctor of Ayurvedic medicine and credible online sources. [ABSTRACT FROM AUTHOR]

Since ancient times, crude drugs have been used as medicines and are of great importance for human beings. However, traditional knowledge about the use of medicinal plants is eroding day by day, and there was a need to document the everyday experience of these indigenous medicinal plants. Ayurveda describes the medicinal values and uses of plants for healthcare. By the course of time, various new plants got added to Ayurvedic material medica, Dravyaguna Vigyan. Tricholepis glaberrima (Brahmadandi) is one of them. This plant has great importance due to its nutritive value and a significant source of medicines as they have been found throughout human history. This plant is mostly used for its aphrodisiac property, but several unknown activities need to be taken seriously. This mini-review paper encompasses the Ayurvedic aspects as well as the phytochemistry structure and pharmacological activities of the Brahmadandi plant. The current review focuses on the updated information from various scientific studies and reports available in the context of the phytoconstituents and pharmacology of this plant. This review also provides adequate information about the use of this plant in an Indian system of medicine, Ayurveda. [ABSTRACT FROM AUTHOR]

Movement for healthcare, mostly termed 'medical tourism', has been a sector of enormous potential in South Asia over the past years attracting many international clients. Kerala, a state in southern India, advertises 'Kerala Ayurveda' as one of its particular attractions. The objective of this paper is to study and understand the public health view on movements for healthcare and/or wellness across borders with a particular focus on the quality of treatments offered and on issues of ethics that concern patients from across different countries, but also the providers of Ayurveda treatments. To gain insights into local perspectives, interviews were conducted with Ayurveda practitioners at Ayurveda resorts in Kerala, in particular in Kovalam and Varkala, both in Thiruvananthapuram district. The analysis of our interviews shows that - perhaps not surprisingly in a world characterised by global capitalism - marketing plays an important role in attracting clients to resorts. Market considerations led to a transformation of how Ayurveda is presented to potential customers. This in turn has undermined the significance of Ayurveda within the tourism industry of Kerala. Arguably, representatives of the state view this as an opportunity rather than considering the importance of further developing Ayurveda as a medical practice. [ABSTRACT FROM AUTHOR]

In this paper, the author traces two parallel movements of institutionalized Ayurvedic psychiatry, an emergent field of specialization in Kerala, India: the ‘work of purification’ and the ‘work of translation’ that Latour has described as characteristic of the ‘modern constitution.’ The author delineates these processes in terms of the relationship of Ayurvedic psychiatry to (1) allopathic psychiatry, (2) bhutavidya, a branch of textual Ayurveda dealing with spirits, and (3) occult violence. The aim is to offer a model of these open and hidden processes and of Ayurvedic psychiatry's positioning within a hierarchical mental health field characterized simultaneously by biopsychiatric hegemony and a persistent vernacular healing tradition. Through these processes, Ayurvedic psychiatry emerges as a relevant actor. It demarcates itself from both allopathic and vernacular epistemologies and ontologies while simultaneously drawing upon aspects of each, and, in this way, shows itself to be both deeply modern and highly pragmatic. [ABSTRACT FROM AUTHOR]

The branding of ayurveda as a market strategy for the health consumer has become an important factor in the creation of 'New Age orientalist desire'. Using Vedic Village as a case, this paper shows how new age orientalism has been spread in modern India to middle class professionals, entrepreneurs and overseas health tourists. With this representation, ayurveda has become a wellness therapy instead of a means to restore health, and affluent people can now buy a package of 'ayurvedic healthy life' without changing their lifestyles. In addition to Euro-American health tourists, emerging middle class professionals and entrepreneurs in modern India have also become an integral part of the process of 'new age orientalization'. This paper concludes that the commodijied version of ayurveda, which has been developed in the West as part of 'wellness and spa culture', has become popular among the affluent middle class in India and abroad today, and through this the West has claimed and justifies authority over Eastern medicine. [ABSTRACT FROM AUTHOR]

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India is home to some of the oldest civilizations, during which period the local communities domesticated indigenous plant species for food and agriculture and medicinal uses. In this process, they also bio-prospected and/or absorbed potentially valuable exotic plant species, making them integral part of Indian culture, including the traditional medicinal system, the Ayurveda. The present paper discusses the absorption of 26 plant species of exotic origin, before 8th century, as evidenced by archaeological sculptural or botanical remains and documentation of such plants in Sanskrit, the Vedic language. Occurrence and/or introduction of such plants at such distant places in ancient times is visualized as a result of geographical continental fragmentation followed by drift, natural or man-made transoceanic movement, and cultural and trade exchange of plant material over time and space. [ABSTRACT FROM AUTHOR]

Background: Temporality is understood as the subjective perception of the flow of chronological time and is a central component of contemporary and integrative medicine approaches. Although temporal dynamics are recognized as central to the processes associated with chronic pain (CP), the temporal management of CP is inadequately understood in pain research. Research question: How is temporality conceptualized in Ayurvedic protocols of CP management? Method: Ayurvedic physicians (N = 10) from India were recruited through purposive and snowball sampling. A semi-structured interview protocol was employed to gather qualitative data focusing on the Ayurvedic protocol employed to treat CP patients. The interviews were audio-recorded, professionally transcribed, and thematically analyzed. Member validation, participant voice, and researcher self-awareness were employed to strengthen reliability and validity. Findings: An ontologically grounded thematic exploration of Ayurvedic protocols illustrates that temporality is conceptualized in CP as spatiotemporal present moment awareness (PMA) and embodied time (ET). Spatiotemporality as PMA references an awareness of the relationality of cognitive temporal movement, dosha operations, and their pathophysiological expression in the body. Spatiotemporality as ET is conceptualized as awareness of the expression of time in embodied emotional and psychosocial processes as in the movement of the breath through the body, the movement of body sensations over time, and in their intersection with consciousness. Discussion: The study findings present an experiential and relational framework situating spatiotemporality ontologically as an organizing principle in CP management. While temporality focuses on the representation of experiences and relations over time, spatiotemporality foregrounds a constructionist approach by centering the embodied spatial cognitive expression of time, consciousness, and subjective experience. [ABSTRACT FROM AUTHOR]

Predictive medicine for a holistic and proactive approach to health management is steadily replacing the reactive healthcare model as the dominant paradigm in the twenty-first century. The Ayurvedic medical system, which incorporates all parts of predictive medicine, divides people into seven constitution types, or Prakriti, to help practitioners determine their initial homeostatic conditions. This article uses data on the phenotypic characteristics of 217 healthy people who fall into three extreme Prakriti types to conduct a study for predicting Prakriti classes. Those who fit the Prakriti type are drawn from two genetically different northern and western India cohorts. In order to dichotomize inter-individual variability in various individuals, eight machine learning (ML) classifiers are used. The prediction skills of the ML algorithms are evaluated here using ten pairs of predefined training and testing datasets for each cohort. Lastly, a performance comparison of various ML algorithms is carried out using six crucial performance criteria. The study aims to investigate and appraise using artificial intelligence (AI) to evaluate Prakriti in Ayurveda. The use of AI in Prakriti assessment may have several advantages, including enhancing the consistency and accuracy of assessments and minimizing reliance on subjective judgements. This study aims to further our knowledge of how technology can be applied to enhance the practice of Ayurveda and possibly improve patient outcomes. [ABSTRACT FROM AUTHOR]

Objective: This paper shall first investigate the informatics areas and applications of the four Traditional Medicine systems - Traditional Chinese Medicine (TCM), Ayurveda, Traditional Arabic and Islamic Medicine and Traditional Malay Medicine. Then, this paper shall examine the national informatics infrastructure initiatives in the four respective countries that support the Traditional Medicine systems. Challenges of implementing informatics in Traditional Medicine Systems shall also be discussed.Methods: The literature was sourced from four databases: Ebsco Host, IEEE Explore, Proquest and Google scholar. The search term used was "Traditional Medicine", "informatics", "informatics infrastructure", "traditional Chinese medicine", "Ayurveda", "traditional Arabic and Islamic medicine", and "traditional malay medicine". A combination of the search terms above was also executed to enhance the searching process. A search was also conducted in Google to identify miscellaneous books, publications, and organization websites using the same terms.Results: Amongst major advancements in TCM and Ayurveda are bioinformatics, development of Traditional Medicine databases for decision system support, data mining and image processing. Traditional Chinese Medicine differentiates itself from other Traditional Medicine systems with documented ISO Standards to support the standardization of TCM. Informatics applications in Traditional Arabic and Islamic Medicine are mostly ehealth applications that focus more on spiritual healing, Islamic obligations and prophetic traditions. Literature regarding development of health informatics to support Traditional Malay Medicine is still insufficient. Major informatics infrastructure that is common in China and India are automated insurance payment systems for Traditional Medicine treatment. National informatics infrastructure in Middle East and Malaysia mainly cater for modern medicine. Other infrastructure such as telemedicine and hospital information systems focus its implementation in modern medicine or are not implemented and strategized at a national level to support Traditional Medicine.Conclusion: Informatics may not be able to address all the emerging areas of Traditional Medicine because the concepts in Traditional Medicine system of medicine are different from modern system, though the aim may be same, i.e., to give relief to the patient. Thus, there is a need to synthesize Traditional Medicine systems and informatics with involvements from modern system of medicine. Future research works may include filling the gaps of informatics areas and integrate national informatics infrastructure with established Traditional Medicine systems. [ABSTRACT FROM AUTHOR]

Analyzing qualitative case‐study data from two emerging market multinational corporations (MNCs) from the Indian pharmaceutical industry, we develop two theoretical frameworks based on goal‐setting and cognitive evaluation theories along with indigenous Indian management theories, including the principles of Ayurveda for analyzing performance management systems in an indigenous and modern pharmaceutical MNC. Data were analyzed from multiple data sources, such as interviews, non‐participant observation, multiple site visits, organizational documents, policies, client testimonials, and publically available information through the website and annual reports. The indigenous firm offered a holistic approach to managing multiple stakeholders. Its overarching performance goal focused on all stakeholders collectively contributing to the patient' and others' holistic well‐being. All employees' and stakeholders' unified and singular efforts dovetailed to achieve physical, mental, emotional, spiritual, and environmental well‐being as a proxy for performance. Organizational values, culture, and contextual influences of informal learning, empowerment, and task variability helped achieve its overarching goals. The Western pharmaceutical firm focused on atomistic, granulated, and an objective way of assessing and evaluating performance, wherein cost‐effectiveness, innovation, and high‐performance were vital performance outcomes. Performance coaching and task invariability adversely affected individual outcomes. Implications for research and practice are discussed. [ABSTRACT FROM AUTHOR]

The Ayush systems in India, specifically Ayurveda, have a large pool of infrastructure, human resources, and unique modalities for disease prevention, wellness, and management. These systems have seen significant growth in recent years, with the budget allocation for the Ayush Ministry increasing fourfold from INR 691 crore to INR 3050 crore over the last seven years. The Ayush systems can contribute significantly to the One Health approach, which addresses the interconnectedness of human, animal, and environmental health. The current commentary explores the areas of work related to the One Health approach, the potential role of the Ayush system in addressing these existing policies that support the integration of Ayush in the One Health approach, and future perspectives on the role of Ayush in One Health. Ayush systems advocate preventive measures, such as daily and seasonal regimens and the use of rejuvenating herbs and drugs, as well as therapeutic interventions for a range of health issues. Ayurveda also addresses environmental, animal, and plant health issues and promotes the creation of a healthy ecosystem between humans, animals, and the environment. In addition, Ayush can play a role in addressing zoonotic diseases, noncommunicable diseases, antimicrobial resistance, food safety and health of the elderly, children, and environment. To fully utilize the potential of Ayush in the One Health approach, these systems should be integrated into the healthcare infrastructure and network. Furthermore, initiation of collaborative projects, focused research, training and sensitization of Ayush human resources, and promotion of Ayush-based lifestyles and practices are some of the critical steps required to be taken. [ABSTRACT FROM AUTHOR]

Man has an innate desire to experience different places and cultures, which is the source of income for the travel sector. There has been an addition to this sector in recent years which has created a new turnover to this growing sector in a country like India. It is the health or medical travel which is the fastest growing segment in "Destination India" today.This segment has tremendous potential for future growth in a vast and varied country like India. Medical travel is making tremendous headways in many countries including India. Growth of travel brings benefits to an economy in number of ways like income generation, employability, social and cultural exchange, and mobilization of foreign currency as well as development of commerce. Medical or health travel has become a common form of vacationing, and covers a broad spectrum of medical services. It mixes leisure, fun relaxation together with healthcare. Majority of tourist who visit India for medical and leisure purpose generate income for India and also spread the traditional and cultural richness of India all over the world. This paper intends to highlight the key parameters in Medical Travel and Healthcare growing in Kerala (India). [ABSTRACT FROM AUTHOR]

Reviving Ayurveda in post-colonial India has paradoxically been a nationalist venture, where the post-colonial state has restructured traditions, rather than reviving traditional Ayurvedic education, training and apprenticeship. After more than a half century of Indian independence, the majority of Ayurvedic practitioners perceive the impact of British colonial rule negatively, despite the fact that they followed Western methods and frameworks to revive Ayurveda. Today, the training in and research of Ayurvedic education has moved out of the traditional apprenticeship system and into the formal education system. This paper argues that the formalisation and professionalisation of Ayurveda has created an avenue for Ayurvedic graduates to practise backdoor allopathic medicine. Modern-day Ayurvedic practitioners tend to perceive their Ayurvedic training from an allopathic perspective. [ABSTRACT FROM PUBLISHER]

In 2004, the Institute of Applied Dermatology (IAD) developed an integrated treatment programme for lymphatic filariasis (LF) for rural communities. This included a combination of treatment elements from allopathy, Ayurveda and yoga therapy, to deliver low cost, home-based, self-care treatment with the support of a family member. Patients were treated at the outpatient department in Kasaragod, and two peripheral community units were set up in 2010. Mass camps were also conducted in three endemic districts of Kerala. The projects are nearing completion. This paper gives an overview of these programmes. [ABSTRACT FROM AUTHOR]

Abstract Caraka Sahitā states that Sattvāvajaya is one of the three primary categories of cikitsā or treatment (cf. Car. Sūtrasthāna 11.54, Car. Vimānasthāna 8.87; also Astāngasagraha-sūtrasthāna 12.3). This term has never been adequately explained, in spite of reasonable definitions in these texts. The other two categories of cikitsā, namely yuktivyapāśraya-cikitsā, rational therapy, and daivavyapāśraya-cikitsā, spiritual therapy involving mantra recitation, fire ritual, and other explicit religious practices, have been explored at great length. Caraka (Sūtrasthāna) 11.54 defines Sattvāvajaya as 'the repeated restraining of the mind from harmful objects' (sattvāvajaya punar ahitebhyo 'rthebhyo manonigraha). What does this mean? Although I mentioned this in my 2006 book (The Self Possessed: Deity and Spirit Possession in South Asian Literature and Civilization), I also avoided this term as best I could. Now, after rethinking it, I believe I can determine its meaning. Because the Sanskrit commentaries are all but silent on this topic, I have been forced to resolve this only with the help of examination of recent and contemporary practice of spirit healing in India. In this paper, I will provide a textual analysis of this elusive term and provide supporting evidence from modern healing sites, particularly the increasingly well-known temple in Rajasthan called Balaji. [ABSTRACT FROM AUTHOR]

This paper explores how Sikh scriptures establish a unique claim to Ayurvedic knowledge. After considering Ayurvedic creation myths in the classical Sanskrit canon, passages from Sikh liturgical texts are presented to show how Ayurveda is refashioned to meet the exigencies of Sikh theology. The Sikh texts are then analysed through their relationship with general Puranic literatures and the historical context of Hindu-Sikh relations. Finally, the Indian government's current propagation of Ayurveda is scrutinised to demonstrate its affiliation with one particular religion to the possible exclusion of others. The Sikh example provides a glimpse into local cultures of Ayurveda before the professionalisation and standardisation of Ayurvedic practice in India's post-independence period and may serve as a model for understanding other traditions. [ABSTRACT FROM AUTHOR]

This paper examines the backgrounds and motivations of persons trained or training as Ayurvedic practitioners at two London-based institutions offering Ayurveda programmes at undergraduate and postgraduate levels. It draws upon in-depth interviews with individuals at various stages of their training and practice in order to examine the paths that bring them to Ayurveda, their motivations for undergoing training, and the ways in which they apply their knowledge of Ayurveda during and after their training period. The findings here corroborate what other scholars have demonstrated in the case of Asian traditions like Yoga and Ayurveda in the West. These traditions have inevitably undergone shifts in meaning by virtue of their assimilation into the Western, in this case British, holistic health milieu. Most significant in Ayurveda's case is the shift away from a preoccupation with remedial medicine (the bedrock of mainstream Ayurveda in modern South Asia), to a focus on self-knowledge and self-empowerment as a path to 'holistic healing' (understood to address mental and spiritual, not just physical, well-being). Even though the Ayurvedic curriculum transmitted at the educational institutions in London is based largely on that taught at Ayurveda colleges in India, the completely different orientations and dispositions of students in Britain (as compared to their South Asian counterparts) ensures that the Ayurveda they go on to apply and practise is radically different—this is 'spiritualised' Ayurveda, in radical contrast to the 'biomedicalised' version obtaining in modern mainstream South Asian contexts. [ABSTRACT FROM AUTHOR]

Ayurveda, the system of traditional medicine from India, holds that 'Rasa', a concept roughly corresponding to taste, is a basis for identifying pharmacological properties of plants and other materia medica used in Dravyaguna--its system of phytomedicine. This idea has recently found support in studies of ibuprofen, the pharmacological properties of which are similar to those of oleocanthal, because the two substances have very similar tastes. This paper discusses a possible scientific approach to understanding the Ayurvedic (hypo)thesis in terms of the stereochemical basis of both pharamacoactivity and taste, and the numbers of possible pharmaco-active compounds that "Rasa" may be able to distinguish. We conclude that molecules binding to a specific enzyme active site should have their own 'Rasa', and that the number of different subjectively experienced 'tastes' is more than enough to distinguish between molecular shapes binding to all enzyme active sites in the body. [ABSTRACT FROM AUTHOR]

Abstract: The basic premise of the paper is that Western medicine''s co-opting of specific technologies and materials from other (indigenous) medical traditions, stripped of the original theories underlying their use, has problematic consequences for the practitioners and patients of both source and recipient traditions. The paper begins by illustrating the historical continuity of this process by way of an example from India''s colonial era. The fact that specific practices or materials are regarded as biomedically useful because they ‘work’ (are efficacious) does not mean that the ‘traditional’ theories underlying them are seen as correct. The knowledge contained in these traditions is not counted as legitimate, as the emphasis in biomedicine (the legitimate canon) on an identifiable concrete location in the body for the source of health problems creates difficulties—both for patients when their problems are not provided with a cause that matches their subjective awareness, and for the practitioners of other traditions whose patients have been exposed to biomedicine. The paper goes on to demonstrate, using case examples from extended ethnographic fieldwork in southern India, how this is played out in a setting in which an educated Indian patient population accepts this form of knowledge as legitimate but espouses ayurvedic therapy. Notions of ‘evidence’ are shown to be central to the interplay between biomedical and other medical traditions, since objective tests and measures in biomedicine are accepted as the only legitimate ‘evidence’ of cure, but these do not necessarily accord either with the premises of these other traditions or with patients’ subjective perceptions of well-being. Returning to an acceptance and practice of other traditions, consequently, requires nothing less than a fundamental cognitive shift in the grounds for what constitutes ‘evidence.’ [Copyright &y& Elsevier]

Background: In ayurvedic practice, the Guduchi (Tinospora cordifolia (Willd.) Miers) stem is used as a Medhya drug for its beneficial effects on memory improvement. Objectives: The current study was planned to explore the Medhya properties of the Guduchi stem extract by observing its ameliorating effect on AlCl3-induced neurotoxicity in rats that acted as a chronic model of memory loss. Materials and Methods: The aqueous extract of the Guduchi stem was prepared per the Ayurvedic Pharmacopoeia of India and administered to the AlCl3-treated Wistar rats for 42 days. The biochemical assessment of the brain tissues of the treated animals was done by the acetylcholinesterase (AChE) inhibition assay, protein expression, and oxidative stress assays, namely lipid peroxidation, reduced glutathione, superoxide dismutase, and catalase assay. The neurobehavioral assessment was done using the elevated plus maze (EPM) test. Results: The EPM test revealed that treatment with Guduchi extract showed marked improvement of memory status in rats along with reduced oxidative stress, and a marked modulation of the AChE inhibition and expression of AChE tubulin proteins. Conclusion: The results substantiate the Medhya properties of the Guduchi. Detailed investigations are required to be carried out to explore the precise mechanism of the neuroprotective action of the Guduchi stem extract against the AlCl3-induced neurotoxicity in rats. [ABSTRACT FROM AUTHOR]

Vernonia cinerea (L.) Less is a medicinal plant distributed throughout India and is used traditionally for treating several diseases. This study aimed to analyze the toxicological effects of ethyl acetate extract (VCEA) of this plant. Preliminary phytochemical screening of VCEA was conducted by conventional methods. For acute toxicity studies, female Swiss albino mice were treated with a single oral dose of 2000 mg/kg body weight of VCEA and observed for any changes in general characters. For the subacute toxicity study, mice were treated (50 or 100 mg/kg body weight) consecutively for 28 days and the haematological, biochemical, and histopathological changes were analysed. From the phytochemical analysis, it was inferred that terpenoid content was more in the VCEA extract. No mortality or toxic effects were observed in the acute study. Repeated dosage of VCEA at 50 mg/kg body weight did not impart any adverse effects in any of the parameters assessed. The higher dosage (100 mg/kg body weight) made the animals slightly anaemic. Therefore a dose of up to 50 mg/kg body weight is recommended as safe for testing the pharmacological properties of VCEA in mice models. [ABSTRACT FROM AUTHOR]

In precision medicine, there has been a paradigm shift, from a population average based one-size-fits all, to an individualized approach. The aim is to tailor a medicine according to an individual's genetic make-up and response to drug, diet, and environment. Machine learning algorithms are being developed to dissect inter-individual variability in the population. This is more important for prevention of diseases in healthy individuals and early actionable interventions. In Ayurveda, the basic tenet of the practice is personalized—an individual's constitution type "Prakriti" is used for predicting healthy and disease trajectories as well as individualized management. Prakriti refers to the nature of the body in terms of doshas, and the time of conception is decided according to the predominance of doshas. It does not change throughout life and is responsible for a person's physical and mental characteristics. Any population can be stratified into seven Prakriti groups amongst which the Vata, Pitta and Kapha are the three phenotypic extremes with contrasting disease susceptibilities and response. Prakriti is assessed through examination of multi-system attributes and has been formalized into a questionnaire that captures 120 feature attributes for objective assessment. We use for the first time—powerful dense neural network deep learning algorithms for predicting Prakriti classes. The study was carried out on a validated dataset of 233 extreme Prakriti individuals derived from two genetically diverse cohorts from North and West India. We benchmark our method with the state-of-the-art supervised machine learning and establish a learning approach for transferring features from the Western to Northern Indian data and vice versa as well. Our study provides a computational framework for predicting Prakriti which can be implemented in large scale studies of precision medicine. The dataset and the baseline implementation can be found in (https://github.com/skarifahmed/DeepAyurveda) [ABSTRACT FROM AUTHOR]

This paper looks at the process through which ayurveda is historicized as the classical tradition of Kerala (and India), at the cost of a variety of practices or ayurvedas. By the twentieth century, medical practice gained a respectful status and became an earning profession. The negotiation and competition to control a commonly shared public space of medicine led to various public interventions. Individual body became a social body and an object of knowledge around which a variety of debates begin to occur. These formations, along with print culture, changing economic relations, new associations and institutional frameworks emerged in the eighteenth and nineteenth century India acted as an umbrella space for the intermingling of a range of practices in their renegotiation with knowledge and power. In these processes ayurveda attained the role of a professional classical tradition with various kinds of validations or accepted conditions to become a knowledge system while adhering to its own tenets. Some others such as nattuvaidyam got pushed to the margin as folk medical practices. The analysis is done by reading the first indigenous health magazine, Dhanwantari published from the British Malabar from 1903 onwards for a span of twenty three years. [ABSTRACT FROM AUTHOR]

Ethnopharmacological relevance The Ayurvedic Pharmacopoeia of India (API) is a unique book of standards describing the quality, purity and strength of selected drugs that are manufactured, distributed, and sold by the licensed manufacturers in pan India. It is developed in two parts; the part one comprises of mono-monographs of medicinal substances of natural origin and part two includes selected compound formulations sourced from the schedule – I books under the Drugs and Cosmetics Act, 1940 comprising of popular Ayurvedic classics of different period of times. The first part of the Ayurvedic Formulary of India was published in 1978 and thereafter, the Ayurvedic Pharmacopoeia of India (mono-monograph) Part-I, Vol. I was published in the year 1989 and subsequently, the other volumes were published with their legalized status under Drugs and Cosmetics Act, 1940. Aim of the study The study was aimed to bring out the existing knowledge on the Ayurvedic pharmacopoeia with its chronological development reviewed from the ancient Vedic Compendia with its continuum in Ayurvedic classics of different period of time till recent past. Materials and methods A literary search based on the ancient origin of Ayurveda was carried out. The drug making from the natural resources and utility of the knowledge exist in classical Ayurvedic works of different period of time till composition of the Ayurvedic Pharmacopoeia of India and its importance as official documents of Govt. of India for Standards of Ayurvedic Drugs and its perspectives have been discussed. Results The present paper reviews on the systemic development and different aspects of drug-making (Pharmacopoeia) with evidence lying in the 5000 years old work of India. During the systematic review of the various works of different period of times (ancient, medieval and modern), it was found that the Ayurvedic Pharmacopoeia of India has its development during 20th Century as an official document of Govt. of India comprising of single drugs monograph and compound formulations. Conclusion In India, the development of the Indian Pharmacopoeia started in 20th Century on the recommendation of the Col. R.N. Chopra Committee and in 1978 the first part of the Ayurvedic formulary of India was published. Subsequently, the amendment in the drugs and cosmetics Act 1940 was brought in 1964 for regulation of the drugs in Indian Systems of Medicine (Ayurveda, Unani and Siddha). Later on the Ayurvedic Pharmacopoeia of India (Mono-Monograph) Part-I, Volume I, was published in the year 1989 and the other volumes were published subsequently in different years. [ABSTRACT FROM AUTHOR]

Background: Ayurveda, the indigenous medical system of India, has chemosensory property (rasa) as one of its major pharmacological metric. Medicinal plants have been classified in Ayurveda under six rasas/ tastes--sweet, sour, saline, pungent, bitter and astringent. This study has explored for the first time, the use of Electronic tongue for studies of rasabased classification of medicinal plants. Methods: Seventy-eight medicinal plants, belonging to five taste categories (sweet, sour, pungent, bitter, astringent) were studied along with the reference taste standards (citric acid, hydrochloric acid, caffeine, quinine, L-alanine, glycine, β-glucose, sucrose, D-galactose, cellobiose, arabinose, maltose, mannose, lactose, xylose). The studies were carried out with the potentiometry-based Electronic tongue and the data was analysed using Principle Component Analysis, Discriminant Function Analysis, Taste Discrimination Analysis and Soft Independent Modeling of Class Analogy. Results: Chemosensory similarities were observed between taste standards and the plant samples--citric acid with sour group plants, sweet category plants with sucrose, glycine, β-glucose and D-galactose. The multivariate analyses could discriminate the sweet and sour, sweet and bitter, sweet and pungent, sour and pungent plant groups. Chemosensory category of plant (classified as unknown) could also be identified. Conclusion: This preliminary study has indicated the possibility of fingerprinting the chemosensory-based ayurvedic classification of medicinal plants using E-tongue coupled with multivariate statistical analysis. [ABSTRACT FROM AUTHOR]

Traditional herbs have proved to be quiet effective in prevention as well as management of health and disease. Natural herbal remedies formulated by incorporating various plant extracts have up surged as next generation medicinal alternative. Primary health care issues are till date addressed by such formulations in developing country like India. Traditional Ayurvedic Indian medicinal system continues the eldest and ancient one but also living tradition based on experimental evidences. Ayurveda is a science of life company of holistic approach to health and personalized medicine. It is also known to be a perfect medical system that comprises psychological, physical, ethical, spiritual health, and philosophical. In this, every cell is considered to be inherently an important expression of original intelligence hence it is called a self-healing science. These medicinal plants have important position in Ayurveda and are very beneficial because all herbs have many different types of properties which help prevent chronic and severe diseases. Medicinal Plants boost immunity power, maintain the metabolism and prevent infections. They have many properties such as antioxidant, anti-inflammation, anti-viral, anti-aging, anti-cancer, etc and India being highest Medicinal plants producing country in Globe. [ABSTRACT FROM AUTHOR]

Persons with mental illnesses in India and rest of developing world continue to consult religious/spiritual (R/S) healers or traditional, complementary and alternative medicine (TCAM) professionals prior to seeking psychiatric services that are devoid of spiritual components of care. We aim to understand TCAM and allopathic professionals' perspectives on patients' R/S needs within mental health services, cross-sectional study was conducted at five TCAM and two allopathic tertiary care hospitals in three different Indian states; 393 participants completed RSMPP, a self-administered, semi-structured survey questionnaire. Perspectives of TCAM and allopathic health professionals on role of spirituality in mental health care were compared. Substantial percentage, 43.7 % TCAM and 41.3 % allopathic, of participants believe that their patients approach R/S or TCAM practitioners for severe mental illness; 91.2 % of TCAM and 69.7 % of allopaths were satisfied with R/S healers ( p = 0.0019). Furthermore, 91.1 % TCAM and 73.1 % allopaths ( p = 0.000) believe that mental health stigma can be minimized by integrating with spiritual care services. Overall, 87 % of TCAM and 73 % of allopaths agreed to primary criterion variable: 'spiritual healing is beneficial and complementary to psychiatric care.' A quarter of allopaths (24.4 %) and 38 % of TCAM physicians reportedly cross-refer their grieving patients to religious/TCAM healer and psychiatrist/psychologist, respectively; on logistic regression, significant ( p < 0.05) predictors were clinical interactions/references to r/s healers. Providing spiritual care within the setup of psychiatric institution will not only complement psychiatric care but also alleviate stigma against mental health services. Implications on developing spiritual care services like clinical chaplaincy are discussed. [ABSTRACT FROM AUTHOR]

Originating in ancient India, Ayurveda is an alternative medicinal approach that provides substantial evidence for a theoretical-level analysis of all aspects of life. Unlike modern medicine, Ayurveda is based upon tridoshas (Vata, pitta, and Kapha) and Prakriti. On the other hand, the research of all the genes involved at the proteomics, metabolomics, and transcriptome levels are referred to as genomics. Geoclimatic regions (deshanupatini), familial characteristics (kulanupatini), and ethnicity (jatiprasakta) have all been shown to affect phenotypic variability. The combination of genomics with Ayurveda known as ayurgenomics provided new insights into tridosha that may pave the way for precision medicine (personalized medicine). Through successful coordination of "omics," Prakriti -based treatments can help change the existing situation in health care. Prakriti refers to an individual's behavioral trait, which is established at the moment of birth and cannot be fully altered during one's existence. Ayurvedic methodologies are based on three Prakriti aspects: aushadhi (medication), vihara (lifestyle), and ahara (diet). A foundation of Prakriti -based medicine, preventative medicine, and improvement of life quality with longevity can be accomplished through these ayurvedic characteristics. In this perspective, we try to understand prakriti's use in personalized medicine, and how to integrate it with programs for drug development and discovery. [ABSTRACT FROM AUTHOR]

Background: Medicinal plants have been used countless times for curing diseases mainly in developing countries. They are easily available with little to no side effects when compared to modern medicine. This manuscript encompasses information on ethnomedicinal plants in Champhai district, located in the North East Region (NER) of India. The region lies within Indo-Burma biodiversity hotspot. This study will be the first quantitative report on the ethnomedicinal plants used by the local tribes of this region. Knowledge of medicinal plants is mostly acquired by word of mouth, and the knowledge is dying among the local youths with the prevalence of modern medicine. Hence, there is urgency in deciphering and recording such information. Methods: Information was gathered through interviews with 200 informants across 15 villages of the Champhai district. From the data obtained, we evaluate indices such as used report (UR), frequency of citation (FC), informant consensus factor (Fic), cultural values (CVs) and relative importance (RI) for all the plant species. Secondary data were obtained from scientific databases such as Pubmed, Sci Finder and Science Direct. The scientific name of the plants was matched and arranged in consultation with the working list of all plant species (http://www.theplantlist.org). Results: Totally, 93 plant species from 53 families and 85 genera were recorded. The most common families are Euphorbiaceae and Asteraceae with six and five species representatives, respectively. Leaves were the most frequently used part of a plant and were usually used in the form of decoction. Curcuma longa has the most cultural value (27.28 CVs) with the highest used report (136 FC), and the highest RI value was Phyllanthus emblica. The main illness categories as per Frequency of citation were muscle/bone problem (0.962 Fic), gastro-intestinal disease (0.956 Fic) and skin care (0.953 Fic). Conclusion: The people of Mizoram living in the Champhai district have an immense knowledge of ethnomedicinal plants. There were no side effects recorded for consuming ethnomedicinal plants. We observed that there is a scope of scientific validation of 10 plant species for their pharmacological activity and 13 species for the phytochemical characterisation or isolation of the phytochemicals. This might pave the path for developing a scientifically validated botanical or lead to semisyntheic derivatives intended for modern medicine. [ABSTRACT FROM AUTHOR]

COVID-19 had been declared a pandemic in March 2020. The disease has caused destruction all around the world. Symptomatic treatment, supportive care, isolation and experimental measure are the most important ways to manage this disease. However, 81% of the COVID-19 patients showed mild-to-moderate symptoms such as fever, cough, nasal congestion, fatigue, sore throat, loss of smell and loss of taste etc. Patients with mild-to-moderate symptoms may not need hospitalization because most of them will be able to manage their sickness at home through medication or supportive care. It will be useful to take both preventive measures and substances that boost the immunity while rest at home. Ministry of AYUSH in India recommended several approaches for preventive health care to boost immunity and respiratory health: following yoga and meditation plus intake of a few medicinal-plant-based compounds such as those from turmeric ( Curcuma longa), cumin ( Cuminum cyminum) and coriander ( Coriandrum sativum) etc., once or twice a day. C. longa has been one of the most commonly used remedy for symptoms during COVID-19 pandemic in India. Based on existing scientific evidences, C. longa has been proved to be a potent antimicrobial, anti-inflammatory, immunomodulatory and antioxidant source, as well as a medicinal plant effective for respiratory disorders. In this review, scientific evidence of C. longa phytochemicals responsible for pharmacological activities are presented using in silico, in vitro and in vivo models. This review also discusses the disease COVID-19 and its causative virus SARS-CoV-2. [ABSTRACT FROM AUTHOR]

Abstract: Ethnopharmacological relevance: Ayurveda, derives from the Sanskrit words Ayus (life) and Veda (knowledge) is the most ancient system of traditional medicine of the world. It has been practiced in Indian peninsula since 5000 BC to offer natural ways to treat diseases and to promote healthcare. Methodology: We reviewed the literature on the history, principles and current status of Ayurveda. The data have been presented systematically including the initiatives from Government of India. Several aspects of administrative management, education, teaching and related aspects for promotion and development of Ayurveda and other Indian systems of traditional medicine have been discussed. Results: This paper reviews on different aspects of development of Ayurveda. Presently, there are 2420 hospitals with about 42271 beds, 15017 dispensaries, 429246 registered practitioners, more than 320 educational institutions, 7699 drug-manufacturing units to promote Ayurveda into the health care delivery system in the country. Ayurvedic Pharmacopoeia of India is the official document for single Ayurvedic drugs (540 monographs) and different formulations (152 monographs). Several aspects in this regard for development of Ayurveda have been discussed. Conclusion: Considering the widespread use and popularity of Ayurveda worldwide, administrative management and infrastructure facilities, indigenous practices and standards for quality control and it’s evaluation have been highlighted. In India, all such efforts for integration of Ayurveda provide potential role in the health care benefits. [Copyright &y& Elsevier]

Traditional Indian medicine is one of the oldest medical systems and remains popular worldwide. Traditional medicine systems in China and India have historical origins pertaining to mutual learning, reference, and development from medical theory to the drugs used. The exchange of traditional medicine between China and India began in the Qin and Han Dynasties (221 BC–220 AD), prospered in the Tang Dynasty (618–907 AD), and declined after the Song Dynasty (960–1279 AD). It was also directly related to the rise and fall of Buddhism. The traditional medicines of the two countries are highly complementary because of differences in geographical climate and the modernisation process of traditional medicine. This review aimed to understand the spread and development of traditional Indian medicine in China to further promote exchange and cooperation between China and India in the field of traditional medicine. We performed a systematic search of MEDLINE via PubMed, CNKI, Science Direct, Sci-Hub, and other databases using the terms 'traditional Indian medicine' or 'Indian medicine' or 'Ayurveda' or 'Yoga' or 'Unani', and limiting the search to articles published between 1958 and 2019. We analysed the sources, publication date, type, and topic of the retrieved articles/studies. Based on the results of research on traditional Indian medicine carried out by Chinese scholars, 518 academic papers and 60 classic works published in China and abroad were collected. The results showed the following. First, Chinese scholars have systematically investigated traditional Indian medicine including its composition, management, and education; the scale of medicinal and pharmaceutical plants; protective measures of intellectual property rights of traditional medicine; and international promotion of Yoga. Second, studies have examined the development status of traditional Indian medicine in China including the spread of Yoga in the country and the industrial scale of, education in, existing problems in, and clinical research on Yoga. In addition, Chinese scholars conducted research on and the translation of classic works and terms of Ayurveda, and studied the theory, treatment, and medicine thereof. Third, the historical exchange and trading status of traditional medicine between India and China have been discussed, including the exchange of traditional medicine between the two countries, effect of traditional Indian medicine on Chinese Buddhism, and minority medicine and trade in medicinal materials between the two countries. India attaches great importance to the management of, education in, and industry of traditional medicine, and has made various efforts to protect intellectual property rights. Indian Yoga is very popular in China, and Chinese scholars have conducted some clinical research thereon. However, regulatory systems and legislation for Yoga are lacking in China. At present, traditional Chinese medicine scholars have an enhanced understanding of the term Yoga and less knowledge of the terms Ayurveda, Siddha, Unani, and similar concepts. We suggest that Chinese scholars further study the classic works, basic theories, treatment of clinical diseases, medicinal materials, and prescriptions compounding traditional Indian medicine. The results of this study highlight directions for Chinese scholars to pursue in further studying traditional Indian medicine comprehensively, and will help promote exchange and cooperation between China and India in the field of traditional medicine. [Display omitted] [ABSTRACT FROM AUTHOR]

Many societies have unique traditions, culture, knowledge and skills that have attracted the interest of international tourists. In India, traditional medicine developed over many centuries and has attracted a growing number of visitors seeking alternatives to Western medicine. Ayurveda is one such holistic medicine system and in recent years this form of traditional medicine has been promoted as a unique selling proposition (USP) by Kerala, a tiny strip of beautiful land in the southern part of India. The Ayurvedic system of treatment demands either long term or repeated treatment at periodic intervals to maintain the patient's health and vitality. To overcome the need for regular physical consultations between patient and practitioners, the Internet has been harnessed to bridge physical distance by using the much shorter cyber distance. In this way, Ayurvedic practitioners in Kerala have been able to bridge the gap between the ancient and the modern with a form of tourism that uses both physical and cyber-travel. This paper uses a Delphi study to establish whether it is possible to reach a consensus by experts on issues related to customer relationship management (CRM) in Ayurveda tourism in the cyber age. [ABSTRACT FROM AUTHOR]

Since 2019 the entire world is facing a crisis named as Corona Virus Disease 2019 (COVID-19). Within a short amount of time this disease which started from a small place in China has transformed into a pandemic and claimed millions of lives worldwide. India has witnessed the first and second wave of this infection with numerous variants of COVID-19, and an upsurge in infectivity rates and mortality rates. COVID-19 is a pernicious infection caused by a recent variant of Coronavirus. There are several research studies that have been carried out to understand it’s aetiology, pathophysiology, prevention and treatment strategies. As per the ancient Indian wisdom - “Prevention is better than Cure.” Any kind of infection can be prevented by taking necessary precautions and preventive measures against exposure to suspected environment and pathogen. A strengthened immune system further is able to fight and curb the disease even if there is exposure to the virus or any other pathogen. Significant data is available to support the need and importance of lifestyle modifications, particularly as mentioned in Āyurvedic and Yogic scriptures for immunity boosting in all age groups. The present review aims to provide a comprehensive, holistic and easy understanding of practical lifestyle modifications that can boost an individual’s immunity and help mitigate infectious diseases like COVID-19. [ABSTRACT FROM AUTHOR]

Ghee is widely considered as the Indian name for clarified butterfat and processing of ghee with therapeutic herbs i.e., ghrita is renowned for augmenting their medicinal properties. The wound is considered as a challenging clinical problem with early and late complications. To reduce the burden of wounds with the shortest period and minimum scaring, an attempt was made to prepare and evaluate the wound healing potential of ghee based polyherbal formulation. Based on local ethnic tribal claims, Semecarpus anacardium L., Argemone mexicana L., Cocculus hirsutus L., and Woodfordia fruticosa K. were collected from Western Ghats of India. The polyherbal Bhallatakadi Ghrita (BG) formulation was prepared as per Ayurvedic procedure and assessed for its wound healing potential using incision and excision wound animal models. BG treated group showed a complete contraction of wounds (99.82 ± 0.10%) (p<0.001) with 15.17 ± 0.40 days re-epithelization time and breaking strength (531.50 ± 5.89) (p<0.05). The hydroxyproline content of BG was found to be significantly higher i.e., 4.23 ± 0.21 (p<0.05). Quantitative estimation of BG exhibited 54.7 ± 3.7 mg100 g−1 of polyphenols and 42.3 ± 5.4 mg.100 g−1 flavonoids in terms of gallic acid and quercetin respectively. HPLC analysis revealed the presence of gallic acid and quercetin whereas the presence of fatty acids was confirmed by GC-MS analysis. It may conclude that the presence of quercetin, gallic acid, and fatty acids could have accelerated the healing rate of the ghrita formulation, as they have already been known for their potential wound healing properties. [ABSTRACT FROM AUTHOR]

Since ancient times, plants have been an exemplary source of medicine. Ayurveda and other Indian literature mention the use of plants in treatment of various human ailments. India has about 45 000 plant species and among them, several thousands have been claimed to possess medicinal properties. Research conducted in last few decades on plants mentioned in ancient literature or used traditionally for diabetes have shown anti-diabetic property. The present paper reviews 45 such plants and their products (active, natural principles and crude extracts) that have been mentioned/used in the Indian traditional system of medicine and have shown experimental or clinical anti-diabetic activity. Indian plants which are most effective and the most commonly studied in relation to diabetes and their complications are: Allium cepa, Allium sativum, Aloe vera, Cajanus cajan, Coccinia indica, Caesalpinia bonducella, Ficus bengalenesis, Gymnema sylvestre, Momordica charantia, Ocimum sanctum, Pterocarpus marsupium, Swertia chirayita, Syzigium cumini, Tinospora cordifolia and Trigonella foenum graecum. Among these we have evaluated M. charantia, Eugenia jambolana, Mucuna pruriens, T. cordifolia, T. foenum graecum, O. sanctum, P. marsupium, Murraya koeingii and Brassica juncea. All plants have shown varying degree of hypoglycemic and anti-hyperglycemic activity. [Copyright &y& Elsevier]

Ayurveda is an alternative medicine system with historical roots in India. In Ayurveda, any disease is considered to be caused by the imbalance of various Doshas (Vata, Pitta & Kapha) in human body. In order to diagnose this imbalance of doshas, there are several methods, out of which one is to observe visually the different features of the human body. Body type, skin type, hair type, eyes type, face type, etc possess different characteristics under the influence of various doshas. Hence the idea is to automate this process where we scan a body image using machine learning and deep learning algorithms and classify the different features into different doshas to finally conclude the dominant dosha as result. [ABSTRACT FROM AUTHOR]

The traditional medicinal systems (TMS) of India (Prakriti) and Korea (Sasang) classify human individuals based on their constitution determined by the physiological and psychological traits of individuals. Similarities in the constitutions are already found between the classes of Prakriti (Vata, Pitta, and Kapha) and Sasang (TE: Taeeumin, SE: Soeumin, and SY: Soyangin) systems. Gut health is an important aspect of this constitution based classification in TMS. To determine the role of gut microbes in such classifications, we have analyzed the gut microbiome (taxa and imputed functions) in the constitutionally similar Prakriti and Sasang classes. An enrichment of Bacteroides and Prevotella enterotypes is observed in the Sasang and Prakriti samples, respectively. The impact of the constitution is found to be more prominent with respect to the taxa and predicted-functions within the Prakriti classes. Gut microbiome functional-level similarities are found to correlate well with the host phenotypes of the constitutionally similar Prakriti and Sasang classes. An enrichment of carbohydrate and amino-acid metabolism is observed in the Vata and SE classes which may be responsible for meeting with their high energy demands and lean phenotype. The Pitta and SY classes exhibit the high capacity to metabolize toxins. An enrichment of functions responsible for predisposition to obesity and high drug metabolism is observed in the Kapha and TE classes. The contribution of gut adaptive functions is found to correlate with the constitution-based classification in both Prakriti and Sasang systems. The TE class harboured the highest number of biofilm-forming and stress-tolerant microbes thus exhibiting the maximum tolerance of environmental stress. Similarities in the gut microbiota and the resulting disease predisposition patterns are found to exist between the constitutionally matching Prakriti and Sasang classes. [ABSTRACT FROM AUTHOR]

Now a day's diseases pertaining to liver areamong the foremost health hazards worldwide, with liver cirrhosis and drug induced hepatotoxicity being most common. Liver disease is the tenth most common cause of death in India as per the World Health Organization and may affect every one in five Indians. Non-alcoholic steatohepatitis (NASH) is a multifactorial disease. That's whyits treatment is difficult with using a single pharmacological drug. Various formulations prepared from herbal and minerals are known for their multifaceted implications and thus can form an effective treatment schedule against NASH. Plant drugs formulations have gained importance and popularity because of their safety, efficacy and cost effectiveness. Liver disorders do not have specific treatment modalities in modern medicine even though they are the cause for death and secondary complications. No any specific safe and no hepatic damage remedy has been found in conventional medicine. Antioxidants, anti-diabetic, and antihyperlipidemic properties in herbal extracts have been shown to ameliorate symptoms of NASH. In this review article, an attempt has been made to compile the management of Yakriddalyudar (liver disorders) with Medicinal plants in alleviating NASH and may be useful to the clinicians working the field of Ayurveda. [ABSTRACT FROM AUTHOR]

In 1923, the Presidency of Madras published The Report of the Committee on the Indigenous Systems of Medicine , the first of many Indian policy documents to regulate indigenous medicine. At first glance, the report seems to offer more evidence of the increasing entrenchment of religious nationalist positions within medical networks in the colonial period. Scholars have analyzed its main text, and a significant "Memorandum" associated with it, and found them emblematic of the formation of Hindu science in the early twentieth century. In this article, drawing on the methods of intellectual and cultural history, I conduct a close analysis of the unstudied Urdu-language sections of the report, which suggest a different interpretation. I argue that within the Urdu-language testimonies written by Hindu men, one finds a continuity with early modern medical courtly culture, whose resonances in the colonial period have largely been elided by modern historiography. [ABSTRACT FROM AUTHOR]

India's share in the global herbal market is dwarfed by that of China. Public and policy discourse in India exhorts Ayurvedic stakeholders to emulate Chinese medicine's "science-based approach" to expand their global market share. But contrary to popular perception in India, China has been largely unsuccessful in making inroads into the coveted Euro-American herbal medicine market. Chinese medicine's global footprint is largely the result of historical-cultural links, diasporic influences, and acupuncture practitioners. With national traditional medicine policies increasingly shaped by the evidence-based regulatory paradigm, the future of these informal bottom-up pathways is uncertain. Ignoring the roots of Chinese medicine's global career has led to a distorted image of its "success" as an outcome of state investment in scientific validation and standardization programs. Our findings underscore the need to critically examine the imaginaries of success that drive stakeholders of non-biomedical traditions toward scientization to earn legitimacy and profits in the global realm. [ABSTRACT FROM AUTHOR]