In Rasashastra, Acharya categorized the mineral and metals into various categories such as Rasa, Maharasa, Uparasa, Sudhavarga etc. In Rasatarangini Kapardika is classified in Sadharanrasa and Sudhavarga. Three varieties have been described according to the weight i.e Sardha Niska, Niska, Padon Niska, (4.5gm, 3gm, 2.5gm respectively) and it suggested that the variety having 4.5gm weight is best for therapeutic purpose. Present work aimed at standardization of Kapardika Bhasma prepared from three different varieties. Objectives of present work includes to compile information regarding Grahyagrahytva criteria for Kapardika along with pharmaceutical standardization of Kapardika Bhasma prepared by three different varieties of Kapardika and To study analytical parameters of Kapardika Bhasma by organoleptic and Physico- chemical parameters. For purification, Kapardika was subjected to Swedana in Dolayantra with Kanji. Bhasma of this Suddha kapardika was obtained by triturating it with Kumari swarsa (Aloe vera Juice). It was then subjected to Gajaputa for Marana (Incineration) process. To assure the quality of Bhasma, Rasashastra quality control test like organoleptic and physicochemical parameters were used. All the Bhasma showed positive tests. Present work concludes that Kapardika Bhasma can be prepared in three Puta and the final product yield is 96%. There is no considerable difference between the studied samples.

Eka Kushta is one among the Kshudra Kushta presenting with Aswedanam (absence of sweating),Mahavastu (extensive localization), Matsyashakalopama (resembles the scales of fish)lakshana thereby affecting the somatic make-up, psychological and social aspects of an individual. Virechana Karma (purgation) occupies the prime seat in the management of Eka Kushta as it is dominated mainly by Pitta as well as Rakta. Snehapana (oleation), the purvakarma (pre- procedure) of Virechana plays a pivotal role by its action of doshautkleshana (excitement of doshas) thereby mobilizing the Utklishtadoshas (excited doshas) from Shakha (extremities) to Koshta (abdomen) and can be achieved by adopting either Arohana Krama (increasing order of snehapana) or Sadyo-Snehana (1 day of snehapana). Hence, a study was planned to evaluate the efficacy of Arohana Krama Snehapana and Sadyo-Snehana for Virechana Karma in Eka Kushta with special reference to Psoriasis. The present study is a clinical study with pre - test and post - test design where in 40 patients of either sex diagnosed as Eka Kushta w.s.r. to Psoriasis were randomly assigned into two groups comprising of 20 patients in each. In Group A and B patient were subjected to Pachana-Deepana with Panchakola Churna. In Group A, patients were subjected to Arohana Krama Snehapana with Amruta Ghrita followed by Virechana with Trivruth Avalehya whereas in Group B, patients were subjected to Sadyo-Snehana for 1 day with Amruta Ghrita followed by Virechana with Trivruth Avalehya. Based on shuddhi (amount of purification), Samsarjana Krama (dietary regimens) was advised in both the Groups. The overall result in the study revealed that both the groups showed statistically significant result and there is no statistically significant difference between the two groups since both the groups showed similar improvementin almost all the parameters with p value < 0.001. All the patients in both the groups presented with Samyak Snigdha (proper oleation) and Samyak Virechana (proper purgation) Lakshanas.Hence, the present study reveals that there is no significant difference between Arohana Krama Snehapanaand Sadyo-Snehana for Virechana Karma in Eka Kushta

Ayurveda is traditionally skillful in treating liver diseases since centuries. Although named Jaundice as a liver disorder was not mentioned in Ayurveds literature but on the basis of common characteristics and Pathology, Kamalacan be correlated with the jaundice. In today’s era of industrialization and life-threatening competition the life style of mankind has been hugely changed. All these etiological factors lead to disorders that is hazardous to life. Amongst them “Kamala(Jaundice)” is important disease. In India, nearly 290,000 cases of viral hepatitis are found in 2013 i.e. 2.8% ofpopulation.Modern medical science has only symptomatic specific treatment for this disease. In Ayurveda texts treatment of Kamala is given very well. “Kamala (Jaundice) tu Virechanah (Purgation therapy)” is Chikitsasutra of the Kamala. Here a case report of a 67 Years-male was having Bahupitta Kamala (Jaundice) who was treated with some Ayurvedic herbs and Virechana as a Panchakarma and get effectively result with Ayurveda Management. When patient approached with biochemical investigations like SGPT-1543, SGOT-439 it was very high but after the treatment course it comes within normal limit, i.e. SGOT-17, SGPT-14.

In Ayurveda, one of the most common diseases that affect the hip and the lower limbs is Gridhrasi. In this disease onset of Ruk (pain), Toda (numbing pain) and Stambha (stiffness) is initially in Kati (lumbosacral region) and radiates distal to Prishtha (back), Jangha (thigh), Janu (knee) till Paada (foot). It can be correlated with sciatica due to resemblance of symptoms .The prevalence of sciatica symptoms increasing day by day .Sciatica hampers the daily routine activity and patient has to suffer a lot. Ayurveda treats it by Snehana, Swedana, Shodhan and shaman chikitsa which are simple, safe and cost effective. Cupping Therapy is a Chinese method frequently used to relieve back pain. Research studies showed that Cupping targets soft tissue by applying local pressure to pain points and areas of swelling and helps in relieving pain. In this case study patient suffering from Gridhrasi was treated with Cupping (dry) therapy and Shamana Chikitsa for one month in Kayachikitsa OPD of MGACH & .RC,Salod. Treatment given - Dry Cupping therapy (3 sittings) and Snehan with Dashmool Taila followed by Nirgundi Patrapinda Swedana over affected area for 21 days. Rasnadi Guggulu 500mg, Rasnasaptak Kwatha 20ml + Dashmool kwath 20 ml, Ashwagandha Churna 3g, Asthiposhaka Vati 500mg given twice a day for one month. Pain, tenderness, Walking distance and SLR test were taken for assessment parameters. Patient got relief in all parameters after treatment. From this case study it can be concluded that Cupping is the best therapy for relieving pain. Gridhrasi can be effectively treated with using Snehan, Swedan and Shaman chikitsa combined with cupping therapy.

Alcoholic liver disease is a term that encompasses the liver manifestation of alcohol overconsumption, including Fatty Liver, Alcoholic Hepatitis and Chronic Hepatitis with Liver Fibrosis or Cirrhosis, which lastly ends with Ascites. A 49 yrs male patient with case of Alcoholic liver disease (ALD) came toPanchakarma OPD with the complaints of Udarvruddhi (distension of Abdomen), Kshudhadourablya (Anorexia), Dourbalya (generalised weakness), Sakashthashwasana (breathlessness) Ubhayapadashotha (oedema over feet) along with yellowish discolouration of eyes, skin and dark urine, disturbed sleep as alcohol withdrawal symptoms. Treatment includes cessation of Alcohol, along with minimization of Ascitic fluid volume and Peripheral oedema. Ascites can be correlated with Udara and can be controlled successfully with Nitya Virechana (Daily Purgation) and Shaman Aushadhies (Medicinal Treatment) giving remarkable changes in breathlessness, Anorexia, Abdominal girth, Liver Function Test. The outcomes were assessed by measuring liver functions through specific clinical features and laboratory parameters. Hence presenting this case is an evidence to demonstrate the effectiveness of Ayurvedic treatment in ALD.

Background: Like any other branch of Ayurveda, Rasashastra and Bhaishajya Kalpana is progressing by leaps and bounds. As a result, reforms in undergraduate teaching are the need of the hour. Objectives: To determine the second year BAMS students’ perception and receive feedback on teaching and learning methods of Rasashastra and Bhaishajya Kalpana. Material and Methods: This was a Prospective Observational Study conducted based on the questionnaire. The questionnaire derived for the present study consisted of twenty questions under six heads with five options each. The questionnaire also consisted of five open ended questions seeking students suggestions on various aspects of teaching and learning methods. Results: 73.32% students agreed that the normal lecture as the most effective method of teaching as compared to seminar, Tutorial and group discussion.78.32% students agreed that audio visual aids are a effective mode of teaching as compared to black board teaching . 61.66% students agreed that the number of practical classes should be more than the theory classes. For evaluation of theory, 85% students preferred formative exam as compared to summative exam (69.99%). whereas for the practical exam, 88.32% students preferred Objective Structured Practical exam (OSPE) compared to Traditional Practical Exam(79.99%). 65% students agreed that paper I ( Rasashastra ) theory is interesting while 83.33% agreed that paper II (Bhaishajya Kalpana) theory is more interesting. The same opinion is reflected about the practical also. Conclusion: Students preferred teaching through AV aids and expressed desire for allocation of more hours for practicals. Students prefer MCQs and OSPE for assessment of theory and practical exam. According to them Paribhasha and formulations are the most difficult topic to learn and suggested cosmetic preparations to be added in the curriculum.

Introduction: Medical ethics education has to be an integral part of the core curriculum in Ayurveda colleges. The medical ethics program in terms of value education has broaden the curricular effort that aims to enhance physicians’ understanding of their own values, and to improve their decision making processes when they face value-conflict situations which arise during clinical practice. Aim: To assess the perception of First Year BAMS students towards Value in Medical Education. Objective: To study the concept of value in medical education. Methodology: Observational study was conducted in the first year class room of MGACH&RC. Sample size was 60 first year students (batch 2017-18). DMIMS (DU) structured inculcation course of ten hours value education was carried out per day one hour teaching. After completion of ten hours course; immediate feedback was taken. Feedback consisted of seven close ended and three open ended questions. Results: 100 % students were agreed that program added knowledge to the existing one and satisfied with the understanding of values. They realized the importance of values and decided to inculcate in daily life. The program was appreciated by students as it was very interesting and helpful to enhance the positive thoughts, and important for family & professional life. Students were accepted that program is very good for their generation because it teaches duty towards society. Conclusion: It is essential for physicians and medical students to acquire a formal training in values, their role and their meanings. Yet the teaching of values and attitudes is basically ignored in most Ayurveda colleges. The result is that graduate students are ill-equipped and ill-prepared to deal with the complex problems that arise in clinical practice.

Background - Chronic wound management is a difficult task in surgical practice. Clean wounds heal earlier with a minimum scar as compared to contaminated/ chronic wound. Acharya sushrutha has dedicated many chapters for the management of wound and among them Shasti upakrama (60 treatment procedure,) is a unique contribution. Vrana Basti (oil pooling on wound) is a unique procedure among these Upakrama which treats the wound by virtue of its Shodhana (cleansing) and Ropana (healing) action. Aim and objective - To understand the importance of Vrana Basti in the management of Vrana Materials and methods - The procedure of Vrana Basti and various formulations in the classics which are indicated in the management of Vrana, Vranashopha (inflammation), vidradhi (Abscess) having cleansing and healing property are enlisted and their importance is highlighted in the article. Conclusion - It is easy and effective treatment procedure which can be practiced on OPD basis and further research can be carried out by using various formulations.

Panchkarma (putative) therapy is the precious gift offered by Ayurveda. Panchkarma therapy is purification therapy which washes out the body by eliminating morbid /vitiatedDoshas (humours) i.e. toxins. In order to bring various bio toxins from periphery of the body into the gastro intestinal canal for its easy evacuation, Snehapana (Unction) and Swedana (sudation) are applied. Out of them Aabhyantar Snehana (internal administration of fat) is the integral procedure to fulfill this aim. To reduce the duration of Snehapana therapy remarkably, Sadyosnehana (Instatnt oleation) concept can be utilized. For its easy and proper administration, scattered references regarding Sadyasnehapana are compiled from Ayurved compendia. Through this paper, these are the humble attempt to focus on review literature which can provide basic platform for wide acceptability of Sadyasnehana concept. To review the literature regarding Sadya snehana from various Ayurved compendia and Ayurvedic research article on database. Review literature regarding Sadyasnehana is collected from Bruhatatrayi and Laghutrayi, Kashyapa Samhita, Vrundamadhava and Ayurvedic research article available on database and complied under heads of indications, contraindications, duration, dose, procedure, its pharmacokinetic and pharmacodyanamics with its different formulations and complications. Scattered references regarding Sadyasnehana are observed through Brihatrayi and Laghutrayi. Single article having clinical trial for Sadya Snehana effects is available on Ayurvedic research database. By taking its various literature studies into consideration, it is possible to draw inferences for its rational use. Out all Various Sadyansneha Yogas, Saindha- Sarpi Yoga is the most economical and easy available formulation which can attain Samyaka Snehana Lakshana(proper oleation features) effect quickly and equally due to its pharmacological action. Indications and contraindications are important to take into consideration while its application. The concept of Sadyasnehana can be understood very well from complied study of review literature from our ancient Ayurvedic Samhita and can be modified in terms of contemporary parameters on the basis of their mode of action. Sadyasnehana if equally effective in terms of attaining Samyaka Snehana effect then we can efficiently apply the concept of Sadyasnehana in clinical practice which may be popular in future due to its minimum period of administration of Sneha.