2026-06-25T12:04:49Z https://ijams.co.in/index.php/files/oai

oai:ojs.ijams.co.in:article/1 2026-06-04T07:01:25Z files:ART

An Physiological Study of Sadhaka Pitta With Reference to Contemporary Mental Health Dr. Mukesh Saini Dr. Rani Verma Ayurveda, Dosha, Dhatu, Mala, Sadhaka Pitta, Hridaya, Tamoguna. Doshas, Dhatus, and Malas constitute the fundamental structural and functional components of the human body. Among these, the Doshas—Vata, Pitta, and Kapha—act as the principal regulatory forces governing both bodily and mental activities. Each of the Tridoshas possesses distinct Gunas; for instance, Pitta Dosha is characterized by its Ushna (hot) and Tikshna (sharp) nature. One important subtype of Pitta is Sadhaka Pitta, which is situated in the Hridaya and is closely associated with psychosomatic functions and behavioral regulation. Sadhaka Pitta maintains the functional vitality of the Hridaya by counteracting the inhibiting effects of Kapha and Tamo guna, which otherwise tend to reduce its activity. Sadhaka Pitta plays a pivotal role in higher cognitive and emotional processes, including Buddhi (intellect), Manas (mind), Smriti (memory), and emotional balance. Any disturbance in Sadhaka Pitta may therefore result in psychosomatic disorders and emotional instability. Mental health, being an essential component of overall well-being, is influenced by complex interactions among physiological, psychological, and environmental factors. In Ayurveda, Sadhaka Pitta is described as a vital determinant of mental clarity, emotional regulation, and intellectual functioning. Ayurveda is fundamentally based on the Tridosha theory, a unique conceptual framework wherein Vata, Pitta, and Kapha collectively sustain and regulate the human body, each contributing with its specific attributes. Among the five subtypes of Pitta, Sadhaka Pitta is specifically responsible for mental faculties and emotional processing. Residing in the Hridaya, it governs functions such as cognition, memory, emotional responses, and higher cerebral activities, which may be correlated with the functions of higher brain centers mediated through neurotransmitters. The functional assessment of Sadhaka Pitta can thus be objectively evaluated using parameters such as intelligence quotient (IQ) tests, memory assessment scales, and reaction time measurements. Dr. Mukesh saini 2026-01-16 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ijams.co.in/index.php/files/article/view/1 International Journal of Ayurveda & Modern Sciences (IJAMS); IJAMS: Vol 1, Issue 1, January-March 2026; 1-7 3139-3659 en https://ijams.co.in/index.php/files/article/view/1/1

oai:ojs.ijams.co.in:article/2 2026-06-04T07:02:39Z files:ART

An Exploratory Ayurvedic Conceptual Analysis of Ātma in the Context of Darśana and Upanishada Dr. Mukesh Saini Dr. Rani Verma Ayurveda, Upanishads, Aatma, Vedic, Astika, Nastika. The Upanishads are regarded as the foundation of Indian philosophical thought and represent some of the earliest systematic discussions on fundamental metaphysical concepts such as the nature of existence, the self, and ultimate reality. The historical roots of Ayurveda can be traced back to the Vedic tradition, within which it has evolved and flourished despite numerous historical challenges. For thousands of years, Ayurveda has remained a living and continuously practiced science, encompassing not only the prevention and management of physical ailments but also profound philosophical inquiries into life and the universal elements. According to Ayurveda, treatment is meaningful only in a living being, and life itself is sustained by Aatma. Aatma is an essential constituent of Ayu (life), without which existence is inconceivable. A critical examination of classical literature enables the extraction of essential insights regarding the concept of Aatma. The Upanishads emphasize that Aatma cannot be perceived through ordinary sensory awareness; it can be realized only when the senses are restrained, the mind is stabilized, and Buddhi (intellect) is free from desire, delusion, and duality, which otherwise obstruct true knowledge and discernment. Scholarly debates have emerged regarding whether the Upanishads themselves constitute philosophy or serve as the foundation upon which later Indian philosophical systems were constructed. Ayurveda, as a time-tested experiential science, integrates philosophical principles, clinical observation, logical reasoning, and research-based inquiry, all of which have been transmitted across generations through rigorous interpretation and practice. The functioning of the living body is attributed to Purusha or Jeevatma. Acharya Charaka describes Sattva (mind), Aatma (soul), and Sharira (body) as the Tridanda Sharira, the threefold support of life. These three entities together sustain existence, much like a tripod, and serve as the substratum for all physiological and metaphysical processes. Indian philosophical systems are broadly classified into Astika (those accepting the authority of the Vedas) and Nastika (those rejecting it). Buddhism, Jainism, and Charvaka belong to the Nastika tradition. In contrast, the Astika tradition of Sanatana Dharma comprises six philosophical systems—Sankhya, Yoga, Vedanta, Mimamsa, Nyaya, and Vaisheshika—collectively known as Shad Darshana. Each of these systems offers distinct perspectives on the nature of Aatma. Most Upanishads function either as commentaries on or extensions of the four Vedas and collectively form the basis of Vedanta, often described as the culmination of Vedic thought. Their defining features include universality, non-dogmatism, and an exploration of the highest metaphysical truths, culminating in a state beyond verbal expression—silence. As such, the Upanishads are considered the philosophical backbone of Hinduism. The concept of Aatma holds a central position in Indian philosophy and constitutes the core subject matter of the Upanishads. Aatma represents the eternal, indestructible essence inherent within the individual, persisting beyond death. Although interpretations of Aatma vary across different philosophical schools, the doctrines articulated in the Upanishads collectively form the nucleus of Indian philosophical thought, encompassing principles such as Dr. Mukesh saini 2026-01-16 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ijams.co.in/index.php/files/article/view/2 International Journal of Ayurveda & Modern Sciences (IJAMS); IJAMS: Vol 1, Issue 1, January-March 2026; 8-19 3139-3659 en https://ijams.co.in/index.php/files/article/view/2/2

oai:ojs.ijams.co.in:article/3 2026-06-04T07:03:39Z files:ART

Ayurvedic Perspective of Snehana Karma: Internal and External Oleation Therapy Dr. Mukesh Saini Dr. Rani Verma Snehana, Śodhana, Pañcakarma, Doṣas, Svedana, Oleation therapy, Śodhana. Snehana refers to oleation therapy, primarily administered prior to Śodhana procedures. It is recommended not only as a preparatory measure for Pañcakarma but also for maintaining general health in daily life. The effectiveness of purification therapy depends on the proper mobilization of Doṣas from the peripheral tissues toward the gastrointestinal tract (Koṣṭha), a process facilitated by Snehana and Svedana. Oleation therapy helps loosen morbid Doṣas and liquefy accumulated toxins, enabling their easy elimination during subsequent Śodhana procedures. Thus, Snehana prepares the body to receive the main purification therapies of Pañcakarma. Snehana is mainly performed using medicated oils and ghee processed with appropriate herbs. It aids in loosening Āma and facilitates its expulsion during purification therapy. Oleation is of two types— internal (Abhyantara Snehana) and external (Bāhya Snehana), both of which play a crucial role in the successful outcome of Śodhana Karma. External oleation involves massage with medicated oils, especially over affected areas, helping to channelize toxins and direct them toward the elimination pathways. Śodhana Karma is invariably preceded by Snehana Karma, which is usually administered gradually over three to seven days or until proper signs of oleation appear. Oleation contributes to bringing the Doṣas into Koṣṭha and inducing Utkleśa, which is essential for effective purification. Detailed descriptions and principles of Snehana Karma have been extensively elaborated by Acharya Charaka. Dr. Mukesh saini 2026-01-16 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ijams.co.in/index.php/files/article/view/3 International Journal of Ayurveda & Modern Sciences (IJAMS); IJAMS: Vol 1, Issue 1, January-March 2026; 20-25 3139-3659 en https://ijams.co.in/index.php/files/article/view/3/3

oai:ojs.ijams.co.in:article/4 2026-06-04T07:05:06Z files:ART

An Ayurvedic Conceptual Study of Śatāvarī (Asparagus racemosus Willd). Dr. Manoj Kumar Sharma Dr. Mukesh Saini Ayurveda, Shatavari, Rasāyana, Asparagus racemosus, Doshas. sparagus racemosus Willd., a perennial climbing plant widely used in Ayurveda, is known for its extensive therapeutic applications in conditions such as hyperlipidemia, hypertension, angina, dysmenorrhea, anxiety disorders, cough, benign prostatic hyperplasia, leucorrhoea, and urinary tract infections. Phytochemical investigations reveal that the plant contains a diverse array of secondary metabolites, including steroids, alkaloids, flavonoids, dihydrophenanthrene derivatives, furan derivatives, and essential oils. Among these, steroidal saponins constitute the major bioactive components and are primarily responsible for the wide spectrum of biological activities attributed to A. racemosus. Natural compounds are generally preferred over synthetic agents by the public and have played a crucial role in disease prevention and health promotion since ancient times. In Ayurvedic literature, Asparagus racemosus is classified as a Rasāyana, indicating its rejuvenative, adaptogenic, and immunomodulatory properties. The root is the most commonly utilized part in Ayurvedic practice and is traditionally described as a tonic with potent lactogenic activity. Shatavari has been extensively employed in the management of nervous disorders, acid peptic conditions, infectious diseases, and immune dysfunctions. Ayurveda regards Shatavari as an important female tonic, particularly beneficial in reproductive health. It is a key ingredient in numerous classical Ayurvedic formulations and its therapeutic uses are well documented in Ayurvedic texts, the British Pharmacopoeia, and traditional medical systems such as Ayurveda, Unani, and Siddha. The herb is primarily prescribed for female disorders, especially as a galactagogue and in the treatment of menstrual irregularities. Additionally, it is useful in epilepsy, renal disorders, chronic fevers, hyperacidity, gastric ulcers, liver disorders, and in enhancing milk secretion in lactating mothers. Asparagus racemosus has been used in Indian Ayurveda for centuries and is often referred to as the “Queen of Herbs.” It is known to balance Vata and Pitta Doshas, support reproductive and digestive health, alleviate stress, aid in diabetes mellitus, and regulate lipid metabolism by reducing cholesterol and triglyceride levels. Modern scientific research is increasingly focused on validating these traditional claims and exploring its multifaceted pharmacological potential. Although all parts of the plant possess medicinal value, the roots, stems, and leaves are most commonly used. The roots are rich in steroidal saponins, isoflavones, racemosol, polysaccharides, asparagamine, mucilage, and essential micronutrients including vitamins A, B₁, B₂, C, and E, as well as minerals such as calcium, magnesium, phosphorus, iron, and folic acid. Dr. Mukesh saini 2026-01-16 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ijams.co.in/index.php/files/article/view/4 International Journal of Ayurveda & Modern Sciences (IJAMS); IJAMS: Vol 1, Issue 1, January-March 2026; 26-31 3139-3659 en https://ijams.co.in/index.php/files/article/view/4/4

oai:ojs.ijams.co.in:article/5 2026-06-04T07:06:30Z files:ART

Leptadenia reticulata (Retz.) Wight & Arn.: A Comprehensive Systematic Review of Its Role as a Galactagogue – Integrating Ayurvedic Wisdom and Contemporary Evidence Dr. Manoj Kumar Sharma Dr. Mukesh Saini Leptadenia reticulata, Jivanti, galactagogue, stanyajanana, prolactin, Ayurveda, systematic review, GRADE (Word count: 298) Leptadenia reticulata (Jivanti), a classical Jeevaniya and Stanyajanana drug of Ayurveda, is widely used to enhance lactation. This systematic review consolidates classical references, botany, phytochemistry, mechanisms, pharmacokinetics, preclinical and clinical evidence, risk of bias, and GRADE assessment of its galactagogue activity. Fifty-four records (41 finally cited) were included after screening 1 065 initial hits. Key phytoconstituents include flavonoids, phytosterols, triterpenoids, pregnane glycosides and mucilaginous polysaccharides acting through prolactin elevation, mild phytoestrogenic effect, mTOR pathway activation and gut–mammary axis modulation. Pharmacokinetic studies show moderate bioavailability and excellent safety. Seven clinical and nine preclinical studies consistently demonstrate significant increases in milk yield (48–78 %), serum prolactin and infant weight gain. Using Cochrane RoB-2 and SYRCLE tools, three clinical trials were judged low risk of bias. GRADE assessment rates evidence for increased milk production and infant weight gain as Moderate and safety as High. L. reticulata is affirmed as a safe, effective, evidencebased herbal galactagogue. Dr. Mukesh saini 2026-01-16 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ijams.co.in/index.php/files/article/view/5 International Journal of Ayurveda & Modern Sciences (IJAMS); IJAMS: Vol 1, Issue 1, January-March 2026; 32-40 3139-3659 en https://ijams.co.in/index.php/files/article/view/5/5