Pharmacovigilance is a corrective process originating in pharmaco-epidemiology. The 1997 Erice Declaration, presented at the World Health Organisation, became the basis on which the concept was implemented internationally for conventional systems of medicine. The increasing international acceptance of Ayurveda, led regulators to implement a similar program for Ayurveda, particularly as some medical professionals, scientists and members of the public reported adverse reactions after taking Ayurvedic formulations. The World Health Organisation therefore persuaded the Department of AYUSH, Ministry of Health and Family Welfare, Government of India, to implement a pharmacovigilance program for Ayurveda, as a means to ensuring the safety and efficacy of Ayurvedic medicines. After a year of due diligence, the pharmacovigilance program was launched nationally on 29 September 2008. Since that time, Ayurveda, Siddha and Unani medicines have been monitored according to the provisions of a protocol prepared by the National Pharmacovigilance Resource Centre, IPGTRA, Jamnagar, and approved by Department of AYUSH. The program was reviewed, first, on 21st January 2009 by the National Pharmaco-vigilance Consultative Committee for ASU drugs (NPCC-ASU), and again, on 15 Feburary, 2010, when an evaluation meeting effectively rubber stamped the program. Among the outcomes of these meetings were several suggestions of measures to improve the program’s efficiency. Recent developments include the constitution of pharmacovigilance centers at all Ayurveda Teaching institutes and research centers.
Adverse drug reaction; Awareness; Ayurvedic medicine; Pharmacovigilance; Safety
As it is well served with the same Aryan and Dravidian primarily in India has developed two cultures to protect human health and resources to suit your needs individually developed treatment methods. Who stated in Ayurveda and Siddha. Ayurveda is expanding, but Siddha could not get into the main stream. Received medical science has Siddha valuable sources resulting from human community is deprived vast majority of today. Received medical science has Siddha purpose of this study contain the main stream in is.
History of Aryan and Dravidian cultures, History of Indian Sciences, Rigvedas, Atharvavedas, Sangamsahitya, Charaksaamhita, Shaiva Shakta Tantra etc and public mythics present study were used as the sources.
The study found that the difficulty of language of obtaining siddha was not included in the main stream of Indian medication., Then the formulas of Siddha therapeutics, the global medical science not only the rich are able to.
The study also the conclusion of this study is that Indian society during the long evolutionary journey Aryan and Dravidian cultures as Siddha and Ayurveda are also mixed in their experiences and medical sources interchange wealthy have been themselves but its originality is maintained. Which consists in the fact that the botanical worlds where Ayurveda Himalayas while the original basis Siddha medicinal seaside minerals suit their environment, chemicals, and herbs the original base. Siddha medicine even today in the poisons, minerals, and ease of purification methods are available, whose use in the current upgrade medical science and is helpful in advancement and enrichment revealed that development and use of drugs in the locality, culture and the environment is essential to keep in mind.
Herbal drugs constitute a major share of all the officially recognised systems of health in India viz. Ayurveda, Yoga, Unani, Siddha, Homeopathy and Naturopathy, except Allopathy. More than 70% of India’s 1.1 billion population still use these non-allopathic systems of medicine. Currently, there is no separate category of herbal drugs or dietary supplements, as per the Indian Drugs Act. However, there is a vast experiential-evidence base for many of the natural drugs. This offers immense opportunities for Observational Therapeutics and Reverse Pharmacology. Evidence-based herbals are widely used in the diverse systems and manufactured, as per the pharmacopoeial guidelines, by a well-organised industry. Significant basic and clinical research has been carried out on the medicinal plants and their formulations, with the state-of-the-art methods in a number of Institutes/Universities. There are some good examples. Indian medicinal plants also provide a rich source for antioxidants that are known to prevent/delay different diseased states. The antioxidant protection is observed at different levels. The medicinal plants also contain other beneficial compounds like ingredients for functional foods. Hence, the global knowledge about Ayurveda and Indian herbals will hopefully be enhanced by information on the evidence-base of these plants. This will yield rich dividends in the coming years.
Ayurveda; Indian medicinal plants; reverse pharmacology; observational therapeutics; antioxidant
By 2020, it is predicted that non-communicable diseases will be causing seven out of every 10 deaths in developing countries. Indian traditional medicine system with the concept of personalized therapy in Ayurveda has the potential to offer remedies to these challenging health issues. Integration of Ayurveda, Siddha and Unani, the three Indian systems of medicine (ISM), along with homoeopathic and allopathic systems of medicine to ensure health for all citizens across the country is the new Mantra of the Union health ministry. To tap the potentials of our indigenous medicine systems and other popular systems of medicine it is important to assess the awareness among people and make efforts to popularize them. The present study was therefore carried out to assess the awareness among 200 respondents with the help of a multiple choice questionnaire by the interview method. Convenience sampling technique was employed. The awareness about lifestyle, diet, oil consumption needs more vigorous attention as observed in this study. The most popular choice was found to be groundnut oil. Around 4% of the participants used more than one medium of cooking. Forty-two percent of the participants observed fast regularly. Twenty-three percent of the participants did not include any form of exercise in their daily routine while walking was the most popular form of exercise performed by 43%. By using multiple comparisons it was observed that the difference between i) Allopathy- Homeopathy, ii) Allopathy – Ayurvedic and iii) Ayurvedic- Homeopathy as 15.5263, 7.1053 and 8.4211, respectively, are significant at α = 0.05. A larger sample size encompassing various economic strata could be a better index of popularity of various alternative medicine systems existing in different sections of our society.
Alternative and complementary medicine; health awareness; Indian system of medicine; popularity of Ayurveda
Sharing of public health knowledge and skills by professionals in allopathic system of medicine with Ayurveda, Yoga, and Naturopathy, Unani, Siddha and Homeopathy (AYUSH) professionals in India has always been considered as part of integrating the health system in India. But till date, a curriculum has not been framed for follow-up.
Materials and Methods:
A training course was developed for AYUSH professionals in India on the public health principles for the prevention and control of non-communicable diseases (NCDs). Three course chairs interacted with international and national public health and AYUSH experts, and the curriculum for a 3-month course was developed.
The curriculum comprised interactive lectures, problem-based exercise, field visits, and research protocol development. A total of four participants, nominated by the World Health Organization, India, were trained during the course, with significant (P = 0.00) improvement in knowledge from 53.2 to 80.0 points.
A novel and feasible public health course for complementary and alternative medicine professionals on the public health principles for NCDs’ prevention and control is needed to bridge the demand gap for public health professionals in India.
AYUSH course; non-communicable disease; public health
India is among the important megabiodiversity centers of the world with nearly 45,000 known plant species. This diversity coupled with a rich heritage of traditional knowledge has made India a home to several important time-honored systems of health care such as Ayurveda, Siddha and Unani. Herbal medicines, however, are associated with a number of shortcomings including uniform efficacy and lack of appropriate quality control measures at various stages of product development. The review intends to outline the importance of fostering quality parameters towards standardization and manufacturing of botanicals for India to emerge as a leader in global market of herbal products. Literature survey was carried out on important parameters for processing and manufacturing of botanicals. The review highlights that there have been constant efforts for developing state of the art technologies in the field of herbal research. It also reflects that Government authorities have also taken a number of initiatives to formulate appropriate guidelines from standardization of raw materials to obtaining botanical products. However, in the Indian context, there exist certain lacunae in the current regulatory mechanisms which need to be strengthened and stringently implemented to ensure safety, purity and efficacy of herbal medicines. Towards this the approaches being developed globally can be adopted. Based on the literature reviewed, in our opinion, four areas viz., benefit sharing, investment by industry, standardization and national/international networking structure need immediate attention for strengthening Traditional Systems of Medicine in India.
India; quality control; regulations; standardization; traditional medicine
Shankha Vati, a classical Ayurvedic formulation that is widely used by the practitioners of Ayurveda, contains a heavy metal i.e. Parada (mercury) and a poisonous herbal drug i.e. Vatsanabha (Aconitum chasmantum Staff.ex.Holmes) along with other ingredients. There are certain apprehensions on this formulation, mainly due to the presence of its ingredient Vatsanabha. Shankha Vati (Bhaishajya Ratnavali 10/186 – 187, also in Ayurvedic Formulary of India Part1), is one of the formulations in which Vatsanabha is used without its usual coingredient and antidote Tankana (borax). With an hypothesis that classical combination of Shankha Vati is not completely safe and there could be some adverse effects due to the presence of poisonous ingredient Vatsanabha in it, and any possible adverse effects of Shankha Vati due to the presence of Vatsanabha will be nullified by the addition of Tankana to the formulation, another modified formulation with the addition of purified Tankana equal to the quantity of Vatsanabha in the classical Shankha Vati, was also taken up for the study.
Acute toxicity study as per OECD Guideline 425, and Chronic toxicity study (90 days with the recovery period of 30 days) as per AYUSH170 guideline (Guidelines for preclinical safety evaluation for Ayurveda, Siddha and Unani drugs and other traditional medicines in India) were carried out. Biochemical and haematological investigations were carried out on 30th, 60th, 90th and 120th days. Histopathological study of acute chronic toxicity study were carried out.
Histopathological study of both acute and chronic toxicity study were also carried out. There were no toxicity related changes found in the animals treated classical Shankha Vati as well as modified Shankha Vati in both acute and chronic toxicity study. Similarly biochemical and haematological investigations also did not toxicity related changes.
Classical formulation of Shankha Vati is completely safe and there is no need to modify the composition to make it safer.
Ayurveda is getting its due recognition as a rationale system of medicine worldwide despite the fact that medical and scientific fraternity of the globe has very strong opposite opinion regarding safety and efficacy of Ayurvedic medicines. Meanwhile, provisions of Intellectual Property Rights under World Intellectual Property Organization (WIPO) and Patents have attracted many individuals and organizations to explore possibilities of commercial benefits with Ayurvedic traditional knowledge. Although rules are not favoring to grant a patent on prior published knowledge, biopiracy managed grant of Patent on knowledge of Ayurvedic medicinal plants which has been successfully checked with references of data base of Traditional Knowledge Digital Library (TKDL). Current provisions of the Patent law of India are obstructive in nature for getting patent on Ayurvedic medicines. If we have to invite researchers from basic science to ensure quality, safety and efficacy of Ayurvedic medicines, there is an urgent need to amend laws of patent with pragmatic promotional policies. This will encourage more patents on numerous pharmaceutical, nutraceutical and cosmaceutical products based on Ayurveda. As every action of today's world is based on economic criteria so why stakeholders of Ayurveda should be deprived of it. New inventions would drive acceptance of Ayurveda as a global system of medicine.
Ayurvedic pharmaceuticals; cosmaceuticals; IPR; nutraceuticals; product patent; TKDL
Allopathic practitioners in India are outnumbered by practitioners of traditional Indian medicine and homeopathy (TIMH), which is used by up to two-thirds of its population to help meet primary health care needs, particularly in rural areas. India has an estimated 2.5 million HIV infected persons. However, little is known about TIMH use, safety or efficacy in HIV/AIDS management in India, which has one of the largest indigenous medical systems in the world. The purpose of this review was to assess the quality of peer-reviewed, published literature on TIMH for HIV/AIDS care and treatment.
Of 206 original articles reviewed, 21 laboratory studies, 17 clinical studies, and 6 previous reviews of the literature were identified that covered at least one system of TIMH, which includes Ayurveda, Unani medicine, Siddha medicine, homeopathy, yoga and naturopathy. Most studies examined either Ayurvedic or homeopathic treatments. Only 4 of these studies were randomized controlled trials, and only 10 were published in MEDLINE-indexed journals. Overall, the studies reported positive effects and even "cure" and reversal of HIV infection, but frequent methodological flaws call into question their internal and external validity. Common reasons for poor quality included small sample sizes, high drop-out rates, design flaws such as selection of inappropriate or weak outcome measures, flaws in statistical analysis, and reporting flaws such as lack of details on products and their standardization, poor or no description of randomization, and incomplete reporting of study results.
This review exposes a broad gap between the widespread use of TIMH therapies for HIV/AIDS, and the dearth of high-quality data supporting their effectiveness and safety. In light of the suboptimal effectiveness of vaccines, barrier methods and behavior change strategies for prevention of HIV infection and the cost and side effects of antiretroviral therapy (ART) for its treatment, it is both important and urgent to develop and implement a rigorous research agenda to investigate the potential risks and benefits of TIMH and to identify its role in the management of HIV/AIDS and associated illnesses in India.
Most of India population resides in rural and are not that economically sufficient to attend to rich healthcare bills of costly medicine, therapies and laboratory tests. The government is surely upto create more health centres and aid in future, as such this is a time taking project. On the other hand, an easy and effective way is following Ayurvedic life style and measures, moreover rural India is more closer to nature and the science of life, and it is more favourable to implement the ways mentioned in Ayurveda at core level. A study to verify the ways that can be advocated, from the basics of Ayurveda was projected.
Simple methods like following of dinacharya, ritucharya, sad vyavahar, plantation of home remedial medicinal plants along with the prime occupation of agriculture farming, using or organic fertilizer, following the medicinal ethics in rituals, protecting off from modern disorder causatives like sedentary lifestyle, junk canned foods, synthetic fertilizers, pollutants, etc. living in close with the nature, precisely Ayurvedic living seen to be very efficient.
The cost of healthcare expenses and maintainence was nullified, except the genetic and traumatic disorders most of them were very well handled or controlled before attaining full-blown condition. The concept of swasthavritta, nidaan parivarjan and samprapti vighatan could control most of the diseases. Health and happiness is a gift of life, was truly experienced. Implementing simple ways, which are in chorus with the lifestyle of rural, is not a complex issue. The results are highly benefitting and puts up a golden example for other to follow. It is in tune with enriching of public health through Ayurveda.
Rural population is the core of our country. Health to them in an economical and easy way Ayurveda will result a comprehensive progress to the whole country, and set an example for the world to follow.
Medicinal plants based traditional systems of medicines are playing important role in providing health care to large section of population, especially in developing countries. Interest in them and utilization of herbal products produced based on them is increasing in developed countries also. To obtain optimum benefit and to understand the way these systems function, it is necessary to have minimum basic level information on their different aspects. Indian Systems of Medicine are among the well known global traditional systems of medicine. In this review, an attempt has been made to provide general information pertaining to different aspects of these systems. This is being done to enable the readers to appreciate the importance of the conceptual basis of these system in evolving the material medica. The aspects covered include information about historical background, conceptual basis, different disciplines studied in the systems, Research and Development aspects, Drug manufacturing aspects and impact of globalization on Ayurveda. In addition, basic information on Siddha and Unani systems has also been provided.
Indian System of Medicine; Ayurveda; Unani; Siddha; Indigenous systems of medicine; Traditional systems of medicine
Ayurveda is eternal science of life because of its evolution is prior to human being itself. Ayurveda is part of our day to day life as a food & day routine. The study was performed as a survey in Delhi NCR (India) among the common men who use ayurveda or want ayurveda to be their system of medicine. The Aim of this study was to know their opinion that what are the ground realities and how ayurveda can be made more affordable and acceptable to them.
Sixty individuals were selected randomly comprising equally males and females. Age group was 18 to 70 yrs. All of them have undergone Ayurvedic treatment or have taken ayurvedic medicines as a part of their treatment. They were asked 31 questions about ayurveda under four categories as general questions, questions related to ayurvedic physicians, questions related to ayurvedic retailers and questions related to ayurvedic manufacturers. Their answers were taken on a printed questionnaire as a tick Yes, No and can’t say. Some questions were subjective to get suggestions of patients.
Result of the survey indicated some valuable points like 90% under study doesn’t know that BAMS are Ayurvedic Physicians. Pure Ayurvedic Retailers are rare; condition of ayurvedic medicines were not good at mixed ones. There was absolute majority for the expiry date on ayurvedic medicines & more research work on Ayurvedic preparations to make them tastier, easily differentiable & patient friendly.
The results of the study should be addressed by the Ayurvedic Physicians, Ayurvedic manufacturers and retailers community on priority basis. The study also revealed the need of a broad based survey to get further insight of the present ayurvedic scenario in India & abroad and suggestions to make ayurveda more patients friendly and acceptable to all.
Arthritis was known to mankind as “Sarjumshotham” from antiquity. This was known to Indian Ayurveda since 3000 years as a disease with painful swellings of joints and ligaments. This is the greatest and uncommon or less known crippling disease of unknown causation, infesting, claiming and involving maximum loss of human working power. The latest survey in US showed 11 million persons suffering from arthritis, consisting of about 6.4% of total US population. It is now widely spread in different parts of the World especially in temperate zones and with largest sufferers in India, Central America and Mediterranean countries. The onset of the disease is usually between age of 20 60 with two peaks at 35 and 45 years respectively. In clinical population, the females are more susceptible to disease than males and the ratio being 2 3 females to one male.
Ethnomedicinal surveys were undertaken during 2006 2009 in 42 tribal pockets of Adilabad district, Andhra Pradesh, India with good forest cover. The study area lies between 77° 47’ and 80° 0’ of the eastern longitude and 18° 40’ and 19° 56’ of northern latitude. Interviews were conducted with tribal vaidhyas belonging to Gond, Lambada and other tribal communities at their dwellings. The data were verified in different villages among the interviewers showing the same plant sample. The knowledgeable informants and medicinemen and vaidhyas were taken to the field and along with collection of plants for the voucher specimens, method of application, preparation of dose and mode of administration of the plants as given by the tribal informants was recorded. Each practice was cross checked with at least 4 5 informants. The survey yielded 8 plant species belonging to 6 families of Dicotyledons used to combat arthritis. Based on habit, herbs include 1species, followed by shrubs 2 and trees are 5. While classifying plants depending upon the plant part used, leaf constitutes highest percentage (62.5%) of utilization for the purpose and stem, stem bark and root 12.5% each. It is quite interesting to note that 1 plant viz., Dolichandrone atrevieres (Roth.) Sprague. And 5 practices are reported as new records after comparison with work of Jain (1991, 1997).
Most of the ethnic practices are now recognized to have specific beneficial effects in Ayurveda and the development of modern medicine. The methods of investigation employed by a traditional herbalist are not quantitatively different from modern chemotherapeutic investigation. In present day scenario, the herbal medicines and Ayurveda are gaining popularity and appreciated not only in India but also abroad. The knowledge and heritage of herbal medicines is an important source of information for scientific community, research workers and medicinal practitioners. It is high time now to conserve plants of medicinal value, bringing out light to ethnomedicinal practicesin Ayurveda as well as conservation and preservation of the original germplasm.
Currently, India recognizes five different healthcare systems, collectively known as AYUSH (Ayurveda, Yoga, Unani, Siddha, Homeopathy), along with the conventional biomedicine. These systems have their own institutionalized structure for monitoring medical education and practice. However, because of the ‘parallel’ kind of policy model that is followed in India, there is no formal provision for any cross-talk between the professionals belonging to these different streams. This situation has not only given rise to mutual misgivings among these professionals regarding the strengths and weaknesses of each other, but also has led to a poor appreciation of the historical and socio-cultural connections these streams share with the community at large. To tackle these issues and to promote adequate participation of biomedicine experts in AYUSH-related research projects, ‘introduction of an AYUSH module in the current curriculum of MBBS (Bachelor of Medicine and Bachelor of Surgery) program’ has been proposed in this communication along with a possible roadmap for its implementation. It is also suggested that the experts in biomedicine be engaged for training AYUSH graduates in their respective specialties so that quality AYUSH education may be ensured.
AYUSH; biomedicine; cross-talk; medical education
Currently western medicine has assumed the central position in mainstream global healthcare. Openness to learn from contemporary disciplines of basic sciences, application of modern technology and further adoption of the evidence-based approach has helped western medicine gain its currently acknowledged position as mainstream modern medicine. Modern medicine has further developed forms of integrative medicine by developing interfaces with other systems of medicine, including traditional, complementary and alternative medicine. However, these developments do not seem to address all the problems facing global health care caused by overemphasis on pharmaco-therapeutic drug developments. On the other hand, Ayurveda which is founded on genuine fundamentals, has the longest uninterrupted tradition of healthcare practice, and its holistic approach to healthcare management emphasizes disease prevention and health promotion; if it opens up to incorporate emerging new knowledge into mainstream Ayurveda, and maintains fidelity to Ayurveda fundamentals, it will certainly provide a broad-based opportunity to address the majority of the problems that have emerged from global healthcare requirements. To bring these solutions to bear, however, it will be necessary to progress from the present “utilitarian ethos” to a “unifying ethos” for realization of medical integration.
Ayurveda; global healthcare; integrative Ayurveda; integrative medicine
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, wellbeing). 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.
Ayurveda; New Age; subjectivisation; spiritualisation; biomedicalisation; seekership; healing; holism; self-discovery; authenticity
The perfect balance of mind, body and soul is considered as complete health in Ayurveda. Ayurveda has its own identity as most ancient and traditional System of Medicine in India. Even Ayurveda emphasizes its treatment modalities into three parts viz. Satwawajay Chikitsa, Yuktivyapashray and Daivyapashray Chikitsa. Sattvavajaya therapy mentioned in Charakasamhita and it used as new concept of psychotherapy in Ayurveda. The effectiveness of “traditional mental health promoting practices” was identified as health regimens (swasthvrtt), correct behavior (sadvrtt), and yoga. Sattvavajaya as psychotherapy, is the mental restraint, or a “mind control” as referred by Caraka, is achieved through “spiritual knowledge, philosophy, fortitude, remembrance and concentration. Ayurvedic psychotherapy would play a dual role: First, as a revival of authentic medical culture, the exercise of a practice with an assumed primordial dimension, and second as a discovery of authentic subjectivity, the revelation of a self with an assumed interior depth. When we integrate the contemporary art of psychotherapy with the ancient science of Ayurveda, it becomes a powerful combination that is called Psycho Veda. The integration of Psycho and Veda is motivated by the complete integration of the immense but fairly contemporary view of the mind, emotions and psyche and how this performs in our lives. Integrating Psychotherapy and Vedic principles teaches us how to rediscover critical knowledge and awareness of the natural forces and rhythms that compliment and strengthen our human experience, through the understanding of the psyche and what our inner experiences are and also involving practical daily activities with thorough attention to our total environment to bring about radical changes in our mental outlook and in physical health.
Achar rasayana; Ayurveda; psychotherapy; psychoveda; sattvavajaya
Traditional medicine in India can be classified into codified (Ayurveda, Unani, Siddha, Homeopathy) and non-codified (folk medicine) systems. Both the systems contributing equally to the primary healthcare in India. The present study is aimed to understand the current scenario of medicinal practices of non-codified system of traditional medicine in Belgaum region, India.
The study has been conducted as a basic survey of identified non-codified traditional practitioners by convenience sampling with semi structured, open ended interviews and discussions. The learning process, disease diagnosis, treatment, remuneration, sharing of knowledge and socio-demographic data was collected, analysed and discussed.
One hundred and forty traditional practitioners were identified and interviewed for the present study. These practitioners are locally known as “Vaidya”. The study revealed that the non-codified healthcare tradition is practiced mainly by elderly persons in the age group of 61 years and above (40%). 73% of the practitioners learnt the tradition from their forefathers, and 19% of practitioners developed their own practices through experimentation, reading and learning. 20% of the practitioners follow distinctive “Nadi Pariksha” (pulse examination) for disease diagnosis, while others follow bodily symptoms and complaints. 29% of the traditional practitioners do not charge anything, while 59% practitioners receive money as remuneration.
Plant and animal materials are used as sources of medicines, with a variety of preparation methods. The preference ranking test revealed higher education and migration from villages are the main reasons for decreasing interest amongst the younger generation, while deforestation emerged as the main cause of medicinal plants depletion.
Patrilineal transfer of the knowledge to younger generation was observed in Belgaum region. The observed resemblance in disease diagnosis, plant collection and processing between non-codified traditional system of medicine and Ayurveda require further methodical studies to establish the relationship between the two on a more objective basis. However, the practice appears to be at crossroads with threat of extinction, because of non-inheritance of the knowledge and non-availability of medicinal plants. Hence conservation strategies for both knowledge and resources at societal, scientific and legislative levels are urgently required to preserve the traditional wisdom.
Belgaum; Convenience sampling; Disease diagnosis; Ethnomedicine; Non-codified medicine; Preference ranking; Sharing of knowledge; Traditional medicine; Traditional practitioner; Western Ghats
The concept of personalized medicine has been around for as long as people have been practicing medicine. From Charaka to Hippocrates, all have practiced the personalized approach for treating a disease. In the 21st century, personalized medicine is all about DNA. Whereas the single nucleotide polymorphism (SNP) and epigenetic factors influence drug response and form the basis of personalized medicine, the tridosha theory forms the basis of Prakriti-based medicine. It is well established by now that western allopathic medicine is excellent in handling acute medical crises, whereas Ayurveda has successfully demonstrated an ability to manage chronic disorders that Western medicine has been unable to cure. With effective integration of ‘omics’ Prakriti-based medicine can play a vital role in this changing scenario of global health wisdom as Ayurveda offers its modalities by way of ahara (diet), vihara (lifestyle), and aushadhi (medication), which are the three pillars of prakriti-based medicine making it a holistic science. Prakriti-based medicine and other traditional medicine systems have the potential to offer remedies to the challenging health issues like adverse drug reactions, drug withdrawals, and economic disparities among few. An integrative global approach could do wonders to health sciences benefiting a broad spectrum of patients.
Ayurgenomics; epigenetics; pharmacogenomics; personalized medicine; pharmacogenetics; single nucleotide polymorphism
Ayurveda is one of the traditional medicinal systems of Indian. The philosophy behind Ayurveda is preventing unnecessary suffering and living a long healthy life. Ayurveda involves the use of natural elements to eliminate the root cause of the disease by restoring balance, at the same time create a healthy life-style to prevent the recurrence of imbalance. Herbal medicines have existed world-wide with long recorded history and they were used in ancient Chinese, Greek, Egyptian and Indian medicine for various therapies purposes. World Health Organization estimated that 80% of the word's inhabitants still rely mainly on traditional medicines for their health care. The subcontinent of India is well-known to be one of the major biodiversity centers with about 45,000 plant species. In India, about 15,000 medicinal plants have been recorded, in which the communities used 7,000-7,500 plants for curing different diseases. In Ayurveda, single or multiple herbs (polyherbal) are used for the treatment. The Ayurvedic literature Sarangdhar Samhita’ highlighted the concept of polyherbalism to achieve greater therapeutic efficacy. The active phytochemical constituents of individual plants are insufficient to achieve the desirable therapeutic effects. When combining the multiple herbs in a particular ratio, it will give a better therapeutic effect and reduce the toxicity. This review mainly focuses on important of the polyherbalism and its clinical significance.
Ayurveda; panchamahabhutas; polyherbal formulation
The paper attempts to critically engage with the idea of integrative medicine as a marker of pharmaceuticalization of Ayurveda in the recent decades. It examines what it means to say ‘integrative’ medicine using the metaphor of language from philosophy of science. Drawing upon fieldwork with Ayurveda practitioners, the paper also discusses the ramifications of integrative medicine in the current scenario in which there is no organizational parity between Ayurveda and biomedicine. The paper calls for a focus on Ayurveda for public health rather than the global health market.
Ayurveda; Asian medicine; integrative medicine; medical pluralism
In India today Ayurveda lacks recognition and is underused. Modern research seems to be a key in Ayurveda's recognition. But it did not show much result. Why is it so? The relation between Ayurveda and biomedicine might impact the results of the biomedical research on Ayurveda. How would it happen?
Through a casestudy: Two biomedical studies on the classical ayurvedic treatment of rheumatoid arthritis at the Ayurvedic Trust (AVT), Coimbatore : WHOICMR (1976-1984) and NIHNCCAM (2005-10) allow a comparative approach with an historical perspective. An ethnographic approach (interviews ; participative observation ; literary research) to describe actors’ representations, capabilities, practices and relations within a specific context. With an anthropological approach (dependance), the two studies’ examination as development projects through project analysis tools (objectives, functions, means, roles, achievements). A comparative examination through parameters assessed for each study: a) Objectives’ achievement; b) Ayurveda's dependance on biomedicine according to the functions of the studies projects; and for each actor (Ayurveda vs biomedicine): c) Interest for the objectives; d) means and roles according to the functions.
A)Biomedical studies on Ayurveda do not aim at a better recognition of Ayurveda: our case study is an exception. B)Biomedical research on Ayurveda, its results and its impact are significantly dependent on biomedicine in its relation to Ayurveda. C)The historical perspective shows a development of Ayurveda's abilities in research: a) higher education of ayurvedic physicians and researchers; b) more experience of and expertise on research; c) better scientific communication tools and expertise.
The historical perspective indicates a movement towards Ayurveda's emancipation of biomedicine regarding research and the reformulation of its own agenda. Further research might include issues like the role of research in the recognition of Ayurveda and the overall relation between Ayurveda and biomedicine, specifically regarding the integrative approach. Social sciences might help.
Plant species have long been used as principal ingredients of traditional medicine in far-west Nepal. The medicinal plants with ethnomedicinal values are currently being screened for their therapeutic potential but their data and information are inadequately compared and analyzed with the Ayurveda and the phytochemical findings.
The present study evaluated ethnomedicinal plants and their uses following literature review, comparison, field observations, and analysis. Comparison was made against earlier standard literature of medicinal plants and ethnomedicine of the same area, the common uses of the Ayurveda and the latest common phytochemical findings. The field study for primary data collection was carried out from 2006-2008.
The herbal medicine in far-west Nepal is the basis of treatment of most illness through traditional knowledge. The medicine is made available via ancient, natural health care practices such as tribal lore, home herbal remedy, and the Baidhya, Ayurveda and Amchi systems. The traditional herbal medicine has not only survived but also thrived in the trans-cultural environment with its intermixture of ethnic traditions and beliefs. The present assessment showed that traditional herbal medicine has flourished in rural areas where modern medicine is parsimoniously accessed because of the high cost and long travel time to health center. Of the 48 Nepalese medicinal plants assessed in the present communication, about half of the species showed affinity with the common uses of the Ayurveda, earlier studies and the latest phytochemical findings. The folk uses of Acacia catechu for cold and cough, Aconitum spicatum as an analgesic, Aesculus indica for joint pain, Andrographis paniculata for fever, Anisomeles indica for urinary affections, Azadirachta indica for fever, Euphorbia hirta for asthma, Taxus wallichiana for tumor control, and Tinospora sinensis for diabetes are consistent with the latest pharmacological findings, common Ayurvedic and earlier uses.
Although traditional herbal medicine is only a primary means of health care in far-west Nepal, the medicine has been pursued indigenously with complementing pharmacology and the Ayurveda. Therefore, further pharmacological evaluation of traditional herbal medicine deserves more attention.
Drug safety is a very basic and fundamental concept in medical practice. ADRs play an important role in assessing patient safety in any system of medicine. Pharmacovigilance study is thus significant to understand treatment outcomes. Current raised issue with respect to complementary and alternative system medicine (CAM) like Ayurveda is increased in number of safety reports along with report misinterpretation; this generates the negative impact on system. Although, Ayurveda which is holistic system of medicine from India has elaborated the causes and methods of drug-induced consequences along with preventive measures the available data in classical texts is scattered. The compilation and analysis along with modern concept drug safety is need of the hour. Present literature review was conducted from various compendium of Ayurveda and electronic data base with search terms of ‘Vyapad’, ‘Viruddha’, ‘Ahita’, ‘herb–herb interaction’, ‘idiosyncrasy’, ‘Prakritiviruddha’ etc. The reported information was analysed for the possible correlation on concept of ADR and Pharmacovigilance of current science. Overall review demonstrated that drug interaction, iatrogenic, over dose, administration of unsuitable drugs, reprehensive drug administration with respect to disease, complication from five procedural therapies (Panchakarma) and reprehensible preparation of mineral drug are nearer to the modern causes of ADR. Thus, concept of drug safety and ADR is not new to the Ayurveda. The concept “Drug which is not appropriate to be used as medicine”(Abheshaja) of Ayurveda sounds similar as that of modern pharmacovigilance.
Pharmacovigilance; ADR; Ayurveda; Drug safety; Abheshaja
Ayurveda, the traditional Indian system of medicine has given great emphasis to the promotion of health. Ayurveda therapies are based on restoration of body balance and nourishment of dhatus or tissues. Rasayana concept of Ayurveda explains tissue regeneration and cell renewal. The drugs and therapies explained as rasayana provide research opportunities for biology of regeneration. Specific rasayana stimulate and nourish respective dhatus. Interpretation of this description offers clues for specific differentiation of stem cells with appropriate extract. The preliminary experiments on Medhya drugs suggest neuronal stem cells differentiation. Authors highlight the potential of Ayurveda and its possible contributions in regenerative medicine. Authors propose a protocol based on integrative approach derived from Ayurveda concepts and current understanding of regenerative medicine. The advanced understanding about adult and embryonic stem cells along with concepts of regeneration in Ayurveda has immense potential in the development of regenerative medicine.
Ayurveda; rasayana; stem cells