KLE Ayur World

In Ayurvedic literature, common urinary disorders are categorized under names such as Mutrakricchra (Dysuria), Mutraghata (Obstructive Uropathy), and Ashmari (Urinary calculi). Among the thirteen types of Mutraghata, Vatastheela is a distinct condition characterized by suprapubic pain (Vasti Pradesha), urinary retention, and other lower urinary tract symptoms (LUTS). It primarily arises due to the vitiation of Apana Vayu, leading to the development of a firm, fixed glandular swelling in the pelvic region near the bladder. Vatastheela is a Vata-dominant disorder, marked by urinary obstruction, swelling, and pain. Its pathogenesis involves disturbed Apana Vata getting localized in the bladder region. Ayurvedic management includes Vata-pacifying treatments, Basti Karma (medicated enemas), and the use of diuretic (Mutrala) herbs, along with clinical practices such as Uttarbasti, Yoga, and Ashwini Mudra. This literary review aims to critically compile and analyze the classical and contemporary Ayurvedic perspectives on Vatastheela - covering its aetiology, pathophysiology, clinical features, and management. The review draws from extensive references found in ancient Ayurvedic texts including Sushruta Samhita, Charaka Samhita, Ashtanga Hridaya, Ashtanga Sangraha, and others. In modern medical science, Vatastheela like features seen in Benign Prostatic Hyperplasia (BPH). Understanding and exploring this ancient knowledge can help in structuring evidence-based clinical research and developing more integrative approaches for Ayurvedic scholars and practitioners in the future.

Vata is one of the three Doshas in Ayurveda, responsible for movement and neurological functions within the body. An imbalance of Vata can lead to a variety of disorders, both physical and psychological, such as Sandhivata (osteoarthritis), Pakshaghata (paralysis), Anidra (insomnia), Apasmara (epilepsy) and many more. In the present era, factors like sedentary lifestyle, irregular dietary patterns, stress, and environmental changes significantly contribute to the vitiation of Vata. Ayurveda emphasizes the concept of Swasthavritta—the discipline of health preservation and disease prevention—as a vital approach to maintaining Doshic equilibrium and promoting overall well-being. Ayurveda includes daily regimen (Dinacharya), seasonal regimen (Ritucharya), ethical conducts (Sadvritta), Vega Dharana (suppression of natural urges), proper regulation of Ahara(food) and Nidra(sleep). These guidelines are particularly effective in managing Vata disorders by promoting Guru (heaviness), Sheeta (cold), Snigdha (smoothness), which are opposite to qualities of Vata like Laghu (lightness), Ushna (hot nature), Ruksha (roughness). Practices like Abhyanga (oil massage), Snigdha Ahara (unctuous diet), Nidra (adequate sleep), and mental rest help counteract the aggravation of Vata at both preventive and early therapeutic stages. Moreover, mental health practices based on Sadvritta—such as truthfulness, compassion, and emotional stability—support psychological health, reducing the risk of neuro-psychiatric manifestations related to Vata imbalance. Thus, Ayurveda offers a comprehensive, cost-effective, and sustainable framework for the prevention and management of Vata-related disorders. Encouraging lifestyle modifications based on Ayurvedic principles can significantly contribute to reducing the burden of chronic diseases and improving public health outcomes.

Diabetes mellitus (DM) remains a key worldwide health issue due to its rising prevalence, significant morbidity, high economic burden. Conventional medical approaches often struggle to achieve optimal control in many patients, leading to growing interest in complementary therapies such as Ayurveda. This narrative review explores the clinical evidence supporting Ayurveda management of Type 2 Diabetes mellitus and prediabetes. A comprehensive literature search spanning PubMed, AYUSH Research portal and Google scholar from 2015 to 2025 identified 16 clinical studies, including randomized controlled trials, pilot studies, and single case report. The interventions evaluated ranged from classical and polyherbal formulations, herbo-mineral compounds, and Panchakarma therapies to integrated lifestyle strategies incorporating yoga, therapeutic fasting, and Ayurvedic dietary protocols. Ayurvedic therapy consistently improved glycemic indices (HbA1c, FBS, PPBS), insulin resistance, lipid profiles, BMI, and quality of life. Notably, integrative treatments that combined Ayurveda with Western medicines, including Metformin, resulted with improved outcomes with fewer adverse events. Panchakarma therapies such as Vamana, Virechana, and Basti have also shown promise for correcting early diabetes conditions. The findings underscore Ayurveda's holistic, individualized framework as a possible supplement or alternative in diabetes treatment and management. However, additional large-scale, standardized trials are required to corroborate these findings and promote wider clinical implementation.

Background: Cadaveric dissection has been central to anatomical learning since the era of Acharya Sushruta, and Voluntary body donations (VBD) are precious gift to the mankind. Body Donation is defined as act of giving one’s body after death for medical research and education. Despite the importance of body donation for medical education and the advancement of medical science, cadaveric donation remains suboptimal. Dissection classes and research are being aborted in many medical courses because of lack of availability of cadavers. Under Anatomy Act of India, the unclaimed bodies have limitations and mostly they are not useful; and the only source of cadavers is the donated bodies but there is paucity of awareness regarding the gracious and ideal act of body donation. Objective: To explore the Ayurvedic, ethical, and educational dimensions of body donation, several active trusts involved in VBD and to analyse its challenges and responsibilities within medical education. Methods: A narrative literature review of Ayurvedic scriptures, ethical policies, and existing body donation frameworks was conducted. Observations were made under classical concepts, modern regulatory aspects, challenges, and Responsibilities. Results: The review highlighted that several active trusts in India — including Dadhichi Deh Dan Samiti, Laksha Trust, Dr. Ramannavar Charitable Trust, and the JSS Body Donation Association - serve as key contributors to donor registration and timely cadaver procurement for medical education. Major barriers to body-donation programmes include limited public awareness, cultural and religious influences, and legal compliance issues, while initiatives integrating community outreach and ethical transparency show promise in improving public acceptance. Conclusion: Body donation represents a unique bridge between ancient Ayurvedic thought and modern anatomical education. Active body-donation trusts significantly support cadaver availability for medical education, but wider participation requires strengthening awareness, institutional policies, and culturally sensitive counselling can significantly improve cadaver access in medical colleges.

Nalpamaradi Taila is a traditional Ayurvedic oil preparation detailed in the Sahasrayoga Taila Prakarana, renowned for its efficacy in managing various dermatological conditions. The formulation comprises a blend of herbal ingredients, including the barks of four Ficus species (Vata, Udumbara, Ashwattha, Plaksha), collectively known as Nalpamara, along with Triphala, Chandana (Santalum album), Sevya (Vetiveria zizanioides), Kushta (Saussurea lappa), Manjishta (Rubia cordifolia), Chora (Angelica glauca), Adra Haridra (Curcuma longa), and Parpata (Fumaria indica), all processed in a base of coconut oil (Kera Taila). The constituent herbs predominantly exhibit Kashaya (astringent) and Tikta (bitter) tastes, contributing to the pacification of Pitta and Kapha doshas. Their properties include Sheeta Veerya (cooling potency) and Guru Guna (heavy quality), making the oil particularly beneficial in conditions characterised by inflammation, burning sensations, and skin discolourations. Pharmacologically, the formulation is noted for its Kushtaghna (anti-skin disease), Twakrogahara (skin-healing), Varnya (complexion-enhancing), and Kandughna (anti-itching) properties. Clinical and in vitro studies have demonstrated the antimicrobial efficacy of Nalpamaradi Taila, particularly against pathogens such as Candida albicans, Escherichia coli, Pseudomonas aeruginosa, and Staphylococcus aureus. These findings underscore its potential as a natural remedy for skin infections and support its traditional use in Ayurvedic dermatology. In conclusion, Nalpamaradi Taila represents a holistic approach to skin care within Ayurvedic medicine, offering therapeutic benefits through its multifaceted actions, including dosha balancing, antimicrobial activity, and enhancement of skin complexion.

Amavata is a disorder characterized by the simultaneous vitiation of Ama (undigested toxic metabolic by-products) and Vata, which closely resembles rheumatoid arthritis (RA) in modern medicine. The disease manifests with pain, stiffness, swelling of joints, impaired mobility, and systemic features of inflammation. Contemporary research has increasingly highlighted the pivotal role of gut microbiota (GM) in immune modulation and the pathogenesis of autoimmune conditions, such as RA. This convergence opens a promising interface between classical Ayurvedic concepts and modern biomedical insights. From an Ayurvedic standpoint, deranged Agni (digestive fire) leads to the formation of Ama, which circulates through Srothas and accumulates in joints, triggering inflammation under the influence of vitiated Vata. Modern studies suggest that dysbiosis of GM contributes to increased intestinal permeability, altered immune tolerance, and systemic inflammation, which parallels the Ayurvedic description of Ama entering systemic circulation. Moreover, specific bacterial strains have been linked with RA pathogenesis, further strengthening the connection between gut health and joint disorders. Thus, the interplay between GM and Amavata illustrates a profound convergence of traditional Ayurvedic wisdom and modern biomedical science. Understanding this relationship offers novel integrative strategies for prevention and management, emphasizing the centrality of gut health in systemic well-being.

Fibroid is the most common benign solid tumour of the uterus in female. Histologically, this tumour is composed of smooth muscle and fibrous connective tissue, so named as Uterine leiomyoma, myoma or fibromyoma. According to the U.S. National Institutes of Health (NIH) 20-25% of women of reproductive age have fibroids. The aetiology still remains unclear. The prevailing hypothesis is that, it arises from the neoplastic single smooth cells of the myometrium. It can be related to Garbhasaya Granthi or Arbuda. The presented case involves a 43 years old female patient who approached the outpatient department with complaints of menorrhagia with clots and pain in left iliac region. On the basis of sign and symptoms, USG had shown bulky uterus measuring 9.6×4.6×6.6cm and a mixed echoic mass measuring 3.3×2.4cm seen in middle part of uterus, which is a fibromyoma. After having a thorough examination, the patient underwent Ayurvedic treatment protocol, including Sodhana chikitsa, oral medication and dietary modifications. After three months, the patient reported symptomatic relief and an ultrasound report with size of uterus i.e. 8.2×5.5×4.4 cm and a small intramural fibroid of size 15mm.

According to an Indian systematic analysis, 34.4% of elderly individuals suffer from GD. Ayurveda considers aging (Jara) as a natural process associated with mental changes, including Vishada (depression), which is correlated with geriatric depression. Methods: A comparative analysis of contemporary medical perspectives and Ayurvedic principles was conducted to understand the etiology, pathophysiology, and treatment of geriatric depression. Literature from modern psychiatry and classical Ayurvedic texts was reviewed, emphasizing Vishada as a Vataja Nanatmaja Vyadhi and its correlation with GD. Evaluation methods included standardized depression scales like the Geriatric Depression Scale, PHQ-9, and Hamilton Depression Scale. Results: The study highlights key etiological factors of GD, including neurotransmitter imbalances, chronic illnesses, and psychosocial stressors in modern medicine, while Ayurveda attributes Vishada to vitiation of Vata and Tamas guna. Pathophysiology suggests depletion of Dhriti (mental strength), Smriti (memory), and Buddhi (intellect), leading to Vishada. Contemporary treatment primarily involves SSRIs, psychotherapy, and lifestyle interventions. Ayurveda recommends a whole system approach integrating Shodhana (purification), Shamana (pacification), Satvavajaya (mind therapy), Daivavyapashraya (spiritual healing), and lifestyle modifications. Conclusion: A multidisciplinary approach combining Ayurveda and modern medicine may offer a comprehensive strategy for GD management. Early diagnosis and integrative treatment can significantly improve the quality of life in elderly individuals.