People are adopting western civilization very fast and leaving the traditional food pattern at present in India. In this context, the consumption of Dadhi without Ayurvedic principle has also increased. In modern dietetics, Dadhi is promoted for regular use due to its probiotic and nutritive values. Therefore, it is the right time to explore the principles of Ayurveda given for the consumption of Dadhi and the adverse effect of Dadhi consumption without Ayurvedic tenets and their possible explanation. A lot of work has been done on probiotic properties of Dadhi in various modern researches, but the area on the research of Ayurvedic properties is still unexplored. Therefore, this study is an attempt to fulfil this gap of knowledge. The objective of this study is to compile and explore the Ayurvedic properties of Dadhi (Curd) and their possible correlation to health and diseases. This is a narrative (literature) review type of the study. The literature has been collected from various Ayurvedic texts, modern literature, and research articles. Online literature was searched from various databases such as PubMed, Scopus, Ayush Research Portal, DHARA, Google Scholar, and Government websites. This literature was arranged systematically to develop insight view on the different aspect of curd consumption, i.e. properties, indications, contraindications, health effects, and rules of consumption. Finally, it can be concluded that Dadhi taken with Ayurvedic tenets is healthy otherwise it may lead to Jwara, Raktapitta, Visarpa, Kushtha, Pandu, Bhrama, etc.

Compendium of Susruta is the real treasure of clinical/surgical/para-surgical information, the more you explore it the more you are going to get. Similarly, a vivid portrayal of surgical positions, which is one of the prerequisites of the operative process, gives an insight into the anatomical and surgical understanding of Susruta. Anonymous positions portrayed during the surgery of hemorrhoids, fistula-in-ano, urology, etc., have remarkable similarities with the modern-day lithotomy position. Positions though described are basic, still cannot be disregarded as they are still commendable in the current era with some modifications. The lithotomy position described by him is still very much in practice, especially for gynecological and anorectal procedures. Hereby, an effort is done to evaluate and appreciate the historical and perennial relevance of the surgical positions described in the compendium of Susruta in current surgical methodology to assess their efficacy under conventional as well as contemporary provisions.

Shalya Tantra is one of the eight branches of Ayurveda. The main literature of Shalya Tantra (Surgery) is Sushruta Samhita. Bandaging is an important part of trauma management; poor bandaging can compromise the whole process of management that can lead to serious consequences. Correct knowledge of the bandaging principle is very much essential for every member of the surgical team. In Ayurveda fifteen types of Bandhana Karma are mentioned out of them Acharya Sushruta has mentioned fourteen Bandhana Karma (bandaging techniques) along with the indication and contraindication of the bandaging and one Utsangi Bandhana Karma mentioned by Acharya Vagbhatta. In the present study, all the techniques are discussed with their importance and relevance in the modern-day surgical environment. In this review study, all the techniques seem still relatable and every surgical team must follow the principle of bandaging laid by Sushruta.

Introduction: Tamaka Shwasa (TS) is mentioned as one of the varieties among five types of Shwasa Roga as a “Swatantra Vyadhi” and has its own etiology, pathology, and management which resembles with bronchial asthma. Asthma affects about 6% of children and 2% of adults in India's 1.31 billion population. In TS, two treatment modalities Shodhana and Shamana have been explained. Hence, an attempt had been made to clinically compare the result of Vamana Karma and Virechana Karma along with the same Shamana drugs, i.e. Shrungyadi Churna with Guduchyadi Kashaya. Methodology: This study was an open comparative clinical trial with sample size 100 patients (50 in each group) for duration of 60 days. The intervention for Group I was Vamana Karma, whereas for Group II was Virechana Karma, followed by Shamana Chikitsa in both groups. Required hematological, radiological and routine examinations, pulmonary function tests, Asthma Control Questionnaire, St. George's Respiratory Questionnaire, and other parameters were assessed for the clinical evaluation. Results and Discussion: In both group, the parameters such as Asthma Control Questionnaire, SGRQ-C score, Peak expiratory flow rate (PEFR), Forced expiratory volume in one second (FEV1), Hemoglobin, Total leukocyte count, Eosinophils, Erythrocyte sedimentation rate and Absolute eosinophil count have shown significant (P < 0.0001) improvement. In comparison to Group I (relief percentage range from 46% to 92.68%), Group II treatment has shown better results in the relief (60%–90%) of all the clinical parameters of Tamaka Swasa (Bronchial asthma). No significant adverse effects have been noted throughout the study. Conclusion: Both Vamana and Virechana along with administration of Shamana drugs have statistically highly significant effect in TS (Bronchial asthma). However, the Virechana shows better relief in clinical symptoms as compared to Vamana.

Background: Vataja Pandu is a common clinical condition, only generalized etiological factors of Pandu (anemia) are explained in Ayurvedic textbooks. Many studies related to Pandu are carried out, but there is a lacuna of convincing research on risk analysis of each causative factor. Objective: To evaluate the involvement of various etiological factors mentioned in Ayurvedic classics in the causation of etiopathogenesis of Vataja Pandu. Materials and Methods: The present study was a case–control study to determine the exposure of risk factors of Vataja Pandu where 31 subjects fulfilling the criteria of Vataja Pandu were included for the study and considered as case group. Thirty-one healthy individuals were selected from the same geographical area and were taken as the control group detailed history and a questionnaire for Vataja Pandu Nidana was recorded. They were subjected to laboratory investigations. The two groups were assessed based on the questionnaire. Both the groups were analyzed by Kruskal–Wallis test. The odds ratio was calculated and level of significance was analyzed with the help of Chi-square test. Results: When analyzed the odds ratio, following results were obtained such as Katu Rasa (pungent taste) (risk-20.7), Tikshana Guna (penetrating quality) (risk-35.4), Ushna Guna (hot quality), and Tila Taila (sesame oil) (14.28). In Viharaja Nidanas (physical factors) Diwaswapana (day sleep) (risk-73.33), Vyavaya (risk-12.13). Among Manasika Nidana (psychological causes), Chinta (thoughts) (risk-10.4), Srama (stress) and Bhaya (phobia) (risk-8.3), and Krodha (anger) (risk-4.44) show risk for developing Vataja Pandu. Conclusion: Among Nidanas, consumption of Katu Rasa Tikshana, Ushna Guna, Nispava, Tila Taila, Pinyaka, indulgence in Divaswapna, Nidranasha, Vyavaya, Ati Vayayama, Vegadharana, Chinta, Srama and Bhaya and Krodha show significant role in causation of Vataja Pandu when compare to control group.

Introduction: Coronavirus infection (COVID-19) has led to a serious public health crisis that has affected both physical and mental health. As we are racing toward a solution for containing the virus, there is a profound need to address the mental health impact of COVID-19 such as anxiety, stress, and depression. The present study evaluates the impact of yoga on mental health issues arising in COVID-19 pandemic. Materials and Methods: Patients who are diagnosed as COVID-19 by polymerase chain reaction and graded as mild-to-moderate COVID-19 as per the ICMR criteria were enrolled for adjuvant yoga and naturopathy-based lifestyle modification, which includes postures, breath regulation, meditation, and eucalyptus essential oil inhalation for 14 days. SpO₂ (saturated oxygen) and anxiety, stress, depression, fear, and health were assessed through the depression, anxiety, and stress scale (DASS) at baseline (day 1 of admission) and 7^th day, as well as visual analog scale (VAS) at baseline and 7^th and 14^th day. Results: Statistically significant changes reduction were observed in DASS-21 scores and VAS scores (P < 0.05) but not on SpO₂. Slight increase in mean anxiety, depth of fear, sleep disturbance, and health status was observed in VAS between 7^th and 14^th day, which was statistically nonsignificant. Discussion: Supervised yoga sessions are reported to be of significant impact in alleviating the mental health issues in COVID-19 compared to nonsupervised sessions. Our results suggest the inclusion of yoga therapy into COVID-19 care as an adjuvant considering its impact on mental health. However, future randomized control trials are warranted with more specific end points to ensure enhanced acceptance of yoga in scientific community.