National Research Symposium

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A clinical study to evaluate the efficacy of Elaeocarpus serratus and Psidium guajava leaves paste in the management of Dandruff
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Pramodani, M.P.N.; Wickramarachchi, W.J.
Darunaka is a disease concerned with hair root which can correlate with Dandruff, which is the most common cause for hair loss. It is more of a social problem and affects aesthetic value as a person with Dandruff is quite likely to feel down on the social ring. Acharya Sushruta has mentioned Darunaka under Kshudraroga’s with symptoms like rukshata, kandu, twak sphutana etc. Dandruff can occur due to air pollution, water pollution, changed life style, irregular daily regimen, poor hygiene and immune system, sweating, mental stress etc which can lead to several bacterial and fungal infections. It is a common scalp disorder affecting almost half of the population at the pre-pubertal age and of any gender and ethnicity. No population in any geographical region would have passed through freely without being affected by dandruff at some stage in their life. Shiroabhyanga, Nasya, Shirodhara, Shirobasti, Shirolepa and Siravyadha is the line of treatment for Darunaka in the classics. In traditional medicine, paste of leaves of Elaeocarpus serratus and Psidium guajava have been used for thousand years as a home remedy for dandruff. In spite of the present medical solutions, Dandruff relapses quite often. A permanent and holistic solution is the need of the hour. Hence, this work is intended to study the efficacy of Elaeocarpus serratus and Psidium guajava leaves paste for dandruff. Thirty patients were selected who were advised to apply the paste covering whole scalp area for one hour and rinse it, for a period of one month every alternative day. Signs and symptoms were assessed by using grading system and the significant reduction of symptoms was observed. Accordingly, more than 40% patients gained marked improvement. No adverse reaction was reported in this study period. It is concluded that Elaeocarpus serratus and Psidium guajava leaves paste is effective in the management of Dandruff.
A clinical study to evaluate the efficacy of selected treatment modality in the management of Vata kantaka
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Pramodani, M.P.N.; Wickramarachchi, W.J.
Walking in irregular or uneven ground, structural deformity of foot, excessive strain on heels etc. lead to vitiation of Vata dosha. Aggravated Vata is lodged in ankle joint, especially in dependent parts like heel and hence the pain is caused due to reduced strength of muscles and joints. ‘Kantaka’ refers to thorn. The pricking pain felt due to vitiated Vata is termed as Vata kantaka. This condition is usually seen in the case with calcaneus spur. Symptoms include pain in heel and surrounding region. Pain is more evident soon after waking up in the morning and when the patient stands up after a long rest, or stands for long time. According to previous research (Planter) heel pain is the most prevalent complaint to presenting foot and ankle specialists and may be seen in upwards of 11 % to 15% of adults. So it is the need of hour to focus effective practices which yield good results. In the present study, thirty patients were selected and treated with Pinda Thaila Abyanga, Rasnadi sweda followed by application of Hinguadi lepa mentioned in traditional medicine, daily for one month. The assessment was carried out on the basis of relief found in the cardinal signs and symptoms of the disease adopting scoring, depending upon their severity. Significant reduction in pain was seen at the end of the study with p value of < 0.05. Also there was reduction in other symptoms such as cracks, pruritus, burning sensation and laxity of skin over the foot. There were no adverse effects reported during the study. Therefore, it can be concluded that the selected treatment modality is effective in the management of Vata kantaka.
A comparative review on Auñadhakäla in Ayurvedic classics
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Karunarathne, H.M.H.L.; Dharmapriya, A.K.H.; Samarathunga, W.U.K.S.
Ayurveda is the science of life based on Trisütra (Hetu, Liìga and Auñadha) which are important to fulfill objectives of Ayurveda called Svasthaparäyaëa and Äturaparäyaëa. Auñadhasütra is a very important concept as a part of Cikitsä (Treatment). Auñadhakäla means times of drug administration which is important to achieve the best result of drugs. A literature study was carried out to collect the data about Auñadhakäla mentioned in main authentic classics in Ayurveda called Vuddhatraya (Caraka saàhitä, Susruta saàhitä and Añöäìgahådaya saàhitä) and Laghutraya (Çäraìgadhara saàhitä, Mädhava Nidänaand Bhävaprakäça). According to findings, there are various types of Auñadhakäla mentioned in those classics except in Mädhava Nidäna and Bhävaprakäça. Number and names of Auñadhakäla differ from classic to classic. Caraka saàhitä, Susruta saàhitä and Añöäìgahådaya saàhitä mentioned ten types of Auñadhakäla with similarities as well as differences of names. According to the review of above classics, Abhakta, Prägbhakta, Madhyabhakta, Adhobhakta, Antaräbhakta, Sabhakta, Muhurmuhuù, Sämudga, Gräsa, Gräsäntara and Niçi can be identified as Auñadhakäla with synonyms. Rogébala and Vyädhi have been given prime importance in the context of Auñadhakäla in the Våddhatraya. Çäraìgadhara saàhitä mentions five types of Auñadhakäla as Süryodhaya, Divasa bhojana, Säyantane bhojana, Muhuù and Niçi which differ from the classification of Våddhatraya. In here different parts of the day were used in the context of Auñadhakäla considering about Vyädhi without any concern for Rogébala. According to the above findings, it can be concluded that there are some similarities and differences between Våddhatraya and Laghutraya in the classification of Auñadhakäla in Ayurveda.
A comparative study of Panchatikta Ghrita and Tikta Shatpalaka Ghrita along with Virechana in the management of Psoriasis (Kitibha)
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Perera, J.M.N.P.
Kitibha Kusta is a form of kshudra kusta based on the similarities of symptoms in their description in the medical literature. Many Ayurvedic researchers, authors of recent and past who had worked on skin disorders have equated it to psoriasis. In Ayurveda ghrita is recommended not only for shodana but also as a rasayana. Panchatikta ghrita (PG) has been prepared according to Sneha kalpana procedure as per Bhaishajya Rathnavali Kusta Adhikara. Charaka samhita chikitsa (ch.vii) mentioned Tikta shatpalaka ghrita (TG) as a powerful oral drug for skin disorders such as psoriasis. A comparative clinical study was designed where thirty patients were selected from outdoor and indoor units in Gampaha Wickramarachchi Ayurveda Hospital on the basis of sign and symptoms of Kitibha. The selected patients were divided into 2 equal groups through random sampling method. (Group “A” was PG group and group “B” was TG group). After treatment, assessments of chief complaints, clinical signs and PASI Score (Psoriasis Area and Severity Index) was done according to research performa. Data were analyzed using IBM SPSS software package. According to Independent Samples Mann-Whitney U test, the chief complaints and clinical signs revealed that there is no statistically significant difference between the two groups since both the groups showed statistically significance in Kitiba condition. Independent Sample test PASI Score in the treatment did not show statistically significant difference between the two groups since both the groups showed statistically significance in Kitiba according to Independent Sample test. The overall result in the study revealed that there is no statistically significant difference between the two groups since both the groups showed statistically significant improvement to reduce Kitibha. Hence, the present study reveals that there is no significant difference between PG group and TG group in Kitibha. Therefore, the study suggests that Panchatikta Ghrita and Tikta Satpalaka Ghrita have similar actions in the case of Kitibha.
Diagnosis of signs of death according to Naadi reading (pulse): a literature study
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Rasanantham, N.; Sounthararajan, K.
Siddha system has unique methods in diagnosis and prognosis of diseases and is mainly based on the methods "Envagaithervugal". Among the Envagaithervugal Naadi is an important diagnostic and prognostic indicator and was explained by sage Therayar as well as eighteen Siddhars. Sage Therayar in his verse mentioned naadi only at the end of Envagaithervugal as it is used to confirm the diagnosis of disease and death. As this method is based on wisdom, the study aimed to conduct a literature survey on this method. Systemic review was done using the Siddha literature and research articles. The pulse assessment was done by feeling the naadi at wrist. If there is any imbalance in the normal proportion (l: l/2: l/4vatha. pitha, ayya respectively) of Uyirlhathukkal it is reflected through naadi. For instance, Siddhars mentioned that death is sure when Ayya naadi independently doubles with the reduction or disapperance of vatham and pitham. It is futile to treat a patient when his or her Vatha and Pitha pulse have disappeared. If the three naadis are combined and felt as one naadi simultaneously disappearing or the pulse felt like the fluttering of the cut tail of a streaked lizard, the signs show the nearing of death. The Naadi reading method is a convenient reliable and inexpensive method for diagnosis and prognosis of a disease which is gained by experience. Validation of this method may have impact on public health prospective.
Effect of Rasashastra preparation techniques for detoxification of minerals
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Wijenayake, A.U.; Pitawala, H.M.T.G.A.; Kithmini, L.A.L.; Bandara, B.M.R.; Abayasekara, C.L.
Rasashastra purification techniques are well-known among the Ayurvedic physicians as traditional methods for the removal of toxic metals from the mineral sources. However, possible retention of toxic metals in the Rasashastra drugs could have adverse impact on human health. Therefore, it is very essential to investigate the effectiveness of mineral purification used in Rasashastra preparation techniques. Thus, in the current study, chemical alterations of two selected minerals biotite mica and orpiment during traditional drug preparation were examined by following the traditional methods. Biotite alterations were achieved conventionally by heating (1000 oC/1 h) and quenching (in cow urine) techniques, while orpiment samples were immersed in calcium hydroxide and ash gourd separately and heated at 80 oC – 100 oC for 3 h. Chemical characterization of the treated and untreated biotite- and orpiment-samples as well as for the liquid samples was done by AAS (Atomic Absorption Spectrophotometer), ICPMS (Inductively Coupled Plasma Mass Spectrophotometer), WD-XRF (Wavelength Dispersive X-ray Fluorescence) spectrometry, voltammetry and EDX (Energy Dispersive X-ray) analysis. Elemental composition of altered biotite at different stages of treatment showed removal of trace cations such as Cs, Li, Rb, Pb, Sn and Tl. However, the removal of some elements such as Zn, Mn and Co from biotite was negligible. It was revealed that basic medium (calcium hydroxide) can remove more arsenic from the orpiment samples than that of acidic medium (ash gourd and lemon). However, the treated orpiment products contained high concentrations of As (III) with other toxic elements such as Pb, Hg, Sn and Se. According to the results it can be concluded that heating and quenching techniques used for the biotite alteration in Rasashastra preparations play an effective role in the removal of toxic elements. However, the traditional treatments used for the orpiment detoxification may not be sufficient.
Ethno medicinal plants used in the treatment of bone fractures: a study conducted in Matale district
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Balasooriya, M.G.D.N.; Karunarathna, W.D.C.K.
Traditional medicine is a valuable system continuously developed over generations by the local people in different parts of Sri Lanka. Documenting the traditional knowledge is very important for its conservation and sustainable utilization as this traditional knowledge is gradually disappearing. Ethno medicine which provides information about the plants used in traditional system is very important for its survival for long period. Bone fracture is a medical condition where the continuity of bone is broken. The way of link in fractured bone and positioning the dislocations using herbal plants is a unique art the knowledge of which passed down from generation to generation by different Kedum Bidum traditions. The present study focused on the ethno medicinal plants used in the treatment of bone fractures in Matale district. The data were collected from traditional medical practitioners, elderly people of different communities in the district and affected people through discussions. A questionnaire was used to gather data. Investigations revealed that 102 plant varieties are commonly used in treatment of fractures such as Mellum, Pattu, Alepa, Thel kiri, Behet peni, Tewili and Thel. Among 102 plant varieties 62 were herbal trees, 25 shrubs and 15 were climbers. Those plants show Asti sandhana, Vedana shamaka, Shotahara and Kshata ropana actions. Majority of the preparations are made from leaves, barks, roots and rhizome. Most of plant varieties are easily available in this region and some are facing extinction. Further investigations should be carried out to ensure conservation of these plant varieties.
Evaluation of the efficacy of Nagaradi Modaka in the management of Raktharsas; a clinical study
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Willamuna, S.M.S.K.; Pushpakumara, A.A.J.
Hemorrhoid is one of the diseases which has been spreading rapidly nowadays. Bleeding Hemorrhoid is a highly distress type among Hemorrhoid varieties. Nagaradi Modaka treatment was identified from the “Chakradatta” which recommends its efficacy in management of symptoms such as anal pain, anal itching and anal bleeding. “Chakrdatta” was written by Acharya Chakrapani, the greatest and a renowned commentator of various Ayurvedic samhitas. It is a comprehensive text on pharmacy with many important formulations. The present study was carried out to evaluate the efficacy of Nagaradi Modaka in the management of Raktharshas. Forty (40) patients were selected and divided in to two groups, each group consisting of twenty (20) patients. Test group received Nagaradi Modaka, Thripala phanta and Nugadi Awagahana and the control group recieved only Thripala phanta and Nugadi Awagahana. The Nagaradi Modaka was given 5g (one tea spoon) with ghee twice per day for one week. Details of pre and post treatment conditions of both groups were collected through a questionnaire. The results were statistically analyzed. According to the findings, Bleeding Hemorrhoid is commonly found among elderly males (65%, n=40). Constipation was a common symptom among the selected patients (85%, n=40). According to the significant values between the before and after results, the symptoms such as anal pain, anal itching and anal bleeding have significantly reduced (p<0.05) in the test group where Nagaradi Modaka was used. These symptoms have not significantly reduced (p>0.05) in the control group. The pharmacological properties of Nagaradi Modaka reduce Pitta dosha, restore vata dushi and regulate the function of Apana vayu which help it break the samprapthi. It can be concluded that Nagaradi Modaka is effective in reducing the above symptoms of Raktharshas.
Female cosmetics in Unani medicine: a literary review
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Farzana, M.U.Z.N.; Fahamiya, N.; Shiffa, M.S.M.
Cosmetics are substances used to enhance or protect the appearance or odour of the human body. A large number of cosmetic and toiletry formulations have been developed since early period for the self-beautification and a large variety of cosmetics are widely used by both men and women. Most of the artificial cosmetics like creams, powders, lotions, perfumes, lipsticks etc., have arsenic, mercury, xylene etc and possess their own health hazards. According to Unani concept, the toxic materials in the body make a person dreadful and using purifiers is the best treatment modality to eliminate those toxic materials from the body. The importance of the cosmetics which are mentioned in Unani medicine is that they are purely made by the plant materials which have been used since ancient time without side effects. The famous Unani physicians Al Zahrawi and Ibn Sina mentioned several herbal cosmetics. The aim of this review is to introduce the most significant descriptions of female cosmetics mentioned in Unani classical texts. These descriptions were collected from Unani classical books like Al Tasrif and Al Qanoon. According to the review, there are several cosmetics preparations mentioned as hair dyes, hair growth, sun burn protection, pimple care skin care, deodorants and dental care. In conclusion, herbal cosmetics mentioned in Unani classical texts should be proven scientifically via randomized clinical trial to provide effective better-quality and safer drugs without distorting the Unani concept.
Hallucinations; a critical review from Ayurvedic perspective
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Liyanage, R.P.; Hettige, S.S.; Karunarathne, H.K.B.M.S.
Hallucinations are false or distorted sensory experience that appear to be real perceptions, experienced in many psychotic disorders. These sensory impressions are auto-generated in the mind. In Ayurvedic classics, hallucinations were called false perceptions (mithyagnana), illusions (maya), infatuations (moha), or confusion (bhrama). Hallucinations are common in some unmada rogas. In the current study, associations of hallucination in each sensory organ were studied and reviewed using authentic Ayurveda literatures. Ayurveda explains the perception pertaining to the sense organs which is abnormal, arising without any apparent cause is indicative of death. Thus patients with psychotic hallucination are life endangered. The mind (manas) has three operational qualities known as trigunas which specifically indicate satva, rajas and tamas. The mind is responsible for sensory perception; it has specific self functions such as thinking (chintya), analysis (vicharya), speculation (uhya), distinct thought (dhyeya) and decision (sankalpa). Over activation of rajas (action) or tamas (inertia) causes the mind to loose balance which in turn affects tridosha (vata, pitta, kapha) and may lead to insanity by affecting the knowledge (buddhi). Buddhi is achieved in two ways: memory based knowledge (smriti) and experience based knowledge (anubhava). Smriti is defined as recollection of seen, heard and experienced things and develops due to eight reasons: perception of cause (nimitta grahanata), visual perception (rupa grahanata), similarity (sadrushya), contrast (viparyaya), mind getting in contact with objects (satvanubandha), practice (abhyasa), constant thinking (gnana yoga), and repetitive listening (punar shruta). Anubhava also consists of two types: true experience (yathartha) and false experience (ayathartha). Deviations of equilibrium in buddhi associated factors result in Hallucinations. With the modern developments in Ayurveda Psychiatry discipline, effective enhancement of subject knowledge can play a vital role in preventing patients from death indications either homicides or suicides.
Health benefits of spices - a critique
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Ranasinghe, R.L.D.S.; Ediriweera, E.R.H.S.S.
Spices have been an integral part of our food for millennia. However, most potent and healthiest spices are rarely used due to lack of knowledge. Present study was undertaken to collect medicinal uses and health benefits of spices. Data were gathered from traditional Sri Lankan and Ayurvedic authentic texts and web sources. In the present study, 60 plant species belonging to 32 families were taken into consideration. Spices often come from the leaves, fruits, seeds, roots, bulbs or bark of the plants. Fruits (39%) are the most preferable part used as spices with leaves in second place (28%). According to Ayurveda, the dominant taste of the spices is Katu Rasa (pungent) (75%) followed by Tikta Rasa (bitter) (59%). The majority of spices (80%) have Ushna Veerya (hot in potency) and Katu Vipaka (71%) (pungent in end part of digestion). Most spices pacify Kapha and Vata Dosha but enhance Pitta Dosha. 50% and 30% of spices show, Deepana (enhancing digestive power) and Ruchi Vardhana (appetizing) properties respectively. Anti-inflammatory, antipyretic, anthelmintic, antibacterial and diuretic properties of some spices are scientifically proven. Spices are good sources of Vitamin C, A and K. Most abundant mineral in spices is potassium, which is an important component in controlling cardiac functions. Spices are also rich in manganese, a co-factor for the antioxidant enzyme, superoxide dismutase. Most spices are high in antioxidants with cinnamon being the highest. They comprise essential oils and carotenoids which enhance the flavour and add colour to dishes. Spices provide a way to add flavour to food without the extra fat, calories, sodium or cholesterol. They are used as popular home remedies for different ailments such as indigestion, diarrhea and vomiting. It is concluded that using spices improves digestion and protect the body against certain chronic conditions, such as cancer, diabetes, and heart diseases.
The influence of psycho-physical conditions on physical and mental illnesses; a review from Buddhist perspective
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Chandaratana Thero, D.; Piyananda Thero, W.
Illnesses are basically two fold as physical illnesses and mental illnesses. Buddhist discourses give accounts on how physical and psychical conditions influence on one another in arising psycho-physical illness. The objective of the research is to demonstrate Buddhist analysis of psycho physical combination and its influence on the rise of both physical and mental illnesses. The comparative and analytical methods were used as research methodology. Nalakalāpa sutta Buddha clearly mentioned that mind and body are interdependent and in co-existence. Therefore, some mental defilements cause physical illnesses just as physical illnesses influence on mental disorders. According to Visuddhimagga the imbalance of air (va), bile (pith) and phlegm (sem) affect the mental confusion and restlessness. This shows the consequence of biochemical process of the body in the rise of mental disorders. Furthermore, in Visuddhimagga Ven. Buddhaghōsa has emphasized how the inequality of air, bile and phlegm as well as four great elements (maha bhūta) lead to process of different kinds of characters as rāga carita (sensual character), dōsa carita (hatred character) mōha carita (illusion character) etc. and the way how there arise the mental stress and hassle in accordance with each character. In Girimānanda sutta and Bēsajjakkhandaka, different kinds of illnesses and remedy for each illness have been well elaborated. The physical pain or suffering is burden for mental concentration. Vēndana saṁyutta and Bojjhaṅga saṁyutta give details about monks who were mentally suffering as a consequence of their physical illnesses. Also Buddhist discourses reveal about physical illnesses that originated due to the emotional and mental stress. For an example, saṅghādisēskanda of Pārajikāpali mentioned about a monk who physically suffered owing to his emotional and mental stress. On these accounts it is clear that according to the Buddhism man is a psycho-physical combination; therefore both conditions influence each other in the rise illnesses.
Influence of Tamil language on indigenous medicine in Sri Lanka
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Peiris, R.M.; Samaratunga, U.; Kaldera, H.P.I.J.; Wewalwala, S.L.
The indigenous medicine of Sri Lanka claims an archaic practice tracing its roots back to pre-Aryan civilization with a cultural heritage comprised of indigenous wisdom, religious concepts of Buddhism, knowledge of Siddha medicine and Ayurveda. The absorption of Ayurveda and Siddha medicine into indigenous practice was itself a historical event. These systems were gifted from India along with several waves of culture that passed over to us. Authentic indigenous medical texts have proven that the foreign remedies have been absorbed into indigenous medicine through the various nations migrated to Sri Lanka. This study was carried out to find out the influence of Tamil language on indigenous medicine. Vatikaprakarana, Ayurveda Pharmacopoeia, the book series ‘Talpate piliyam’, Deshiya Paribhashika Shabdakoshaya, Deshiya Cikitsa Samgrahaya, Vanavasa Nigantu, Sarasvathi Nigandu and Vaidya Chinthamaniya were used as the data sources in this study. The study revealed that the Southern Indian physicians who abided Sri Lanka between 17th and 18th century had written their remedies on Ola leaves in Sinhala language adhering to its pronunciation and some of them were written in their original Tamil form. Further, it was found that those words can be classified under different categories such as plant origin materials (Kuppameniya, Nochchela, Kuringnan), mineral origin materials (Sinakkaran, Elimarindu, Wellapashanam), diseases (Visappu, Vadan, Sanni), dosages (Manchadi, Mukkal, Kal) and preparations (Kulambu, Kayam). In addition, some Mantras used in traditional medicine also consisted of Tamil words. According to the study, it can be concluded that the findings mentioned in the studied indigenous texts explicate the influence of Tamil language on indigenous system of medicine in Sri Lanka.
A literary review of single drug Curry leaves (Muraya koinigii) commonly used in indigenous medicine
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Sirajudeen, M.A.A.; Najeeb, B.M.
The curry leaf tree is native to India, Sri Lanka, Bangladesh and the Andaman Islands. The use of curry leaves is described in early Tamil literature dating back to the 1st to 4th centuries AD. Its use is also mentioned in Kannada literature, where the word 'curry' originates from the Tamil 'Kari' for spiced sauces. Curry leaves are extensively used in South India and Sri Lanka for cooking to provide a flavouring for curries, vegetable, fish and meat dishes, soups (rasams), pickles, chutneys, scrambled eggs and curry powder blends. Recent research has shown that the curry leaf tree contains special compounds that inhibit an enzyme present in our digestive systems called the pancreatic alpha-amylase enzyme. By blocking the enzyme, the rate at which glucose enters the blood stream from the intestine can be lowered. For the search of the ancient and the recent Unani literature author visited several libraries including library of the Ajmal Khan Tibbia College and Hospital, Maulana Azad library of Aligarh Muslim University, library of the Nizamiya Tibbia College and Hospital, Hyderabad, India. The databases utilized information from journals indexed / available through Google Scholar, Scopus, PubMed and Science Direct. Relevant facts were also obtained from general databases such as Google. It is evident that the curry leaves are widely used by the different traditional medical practitioners for curing various diseases in their everyday practice. This study focuses on the medicinal action and use of curry leaves in the Unani system of medicine.
A literary review of single drug White Zedoary (Curcuma zedoria) commonly used in indigenous medicine
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Sirajudeen, M.A.A.; Najeeb, B.M.
White zedoary (Curcuma zedoria) is a medicinal plant being used by indigenous practitioner for various ailments throughout the world particularly, by Unani medical practitioners in South East Asia. (Dymock and Hooper, 1976, Sahid Zillur Rahman, 1972) Curcuma zedoria in Urdu term 'Zarambad' is useful in cardiac ailments, anxiety, mental confusion, pelvic pain, sciatic pain, liver disorders and epilepsy. An aqueous extract of the drugs possesses central depressant, anti-anxiety, liver tonic, skeletal muscle relaxant effect, anti hyperlipidaemia, hypolipoproteinaemic, anti-oxidant and anti-coagulant properties. It can be used for hypertension, dyslipidaemia and obesity. Zedoary is commonly used as a medicine in China and Japan; In Thailand and India, the fresh rhizomesare might be used in the preparation of curry paste. For the search of the ancient and the recent Unani literature author visited several libraries, including library of the Ajmal Khan Tibbia College and Hospital, Maulana Azad library of Aligarh Muslim University, library of the Nizamiya Tibbia College and Hospital, Hyderabad, India. The databases utilized information from journals indexed/available through Google Scholar, Scopus, PubMed and Science Direct. Relevant facts were also obtained from general databases such as Google. It is evident that these medicinal plants are widely used by the different traditional medical practitioners for curing various diseases in their everyday practice. In this article author focuses on the medicinal action and use of Curcuma zedoria in the Unani system of medicine.
A literary review on traditional medical systems for cancer in Sri Lanka
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Samaranayake, G.V.P.; Pushpakumara, A.A.J.
Sri Lanka developed its own medical system based on a series of prescriptions handed down from generation to generation over a period of 3000 years. Indigenous medicine of Sri Lanka called "Deshiya Chikitsa" was originated before 8000-10000 years ago. There are several ancestries in Sri Lanka which continue their special field of "Deshiya Chikitsa" even today. Sri Lanka has its own special science of medical treatments since the ancient times which employs indigenous and rare herbs and substances derived from plants. These medications can be used internally and externally as treatment for a number of illness as well as to prevent from lethal diseases like cancer. Herbs offer great potential to stimulate the healing process and can even destroy cancer cells. The research explores whether some herbs or plants treatment used in traditional medicine could help to prevent or treat cancer and improve the quality of life of all cancer patients. There is very little published information on the herbal remedies used by traditional medical systems. In traditional medical books and an ancient Ola leaf books, there is no direct definition for cancer. In indigenous texts cancer is described in many forms with signs and symptoms; for example, "Ala palaa gaduwa", "Ata palaa gaduwa", "Ila palaa gaduwa"ect. There is no any data base or compilation of traditional medicinal formulas. Therefore, this kind of study is an important need of era. The study is designed to refer the traditional indigenous medical texts to collect data on medicinally valuable remedies and details of cancer. This research intends to carry out a literary review on traditional medical systems for cancer.
A literary survey on indications and preparations using Lavana Panchakaya according to Carakasamhita
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Pathirana, K.P.M.P.; Abeysooriya, S.R.; Nuwansiri, L.S.B.
Lavana Panchakaya stands for five types of salts which are clinically used in Ayurvedic Medicine. Sauvarchala, saindhava, audbhida, vida, and samuddra are the five types and their properties are unctuous, hot, sharp, best promoters of Agni and they are used in purgative, emetic, enema, massage, suppositories, surgical measures and collyriums. This study is based on clinical applications of five salts according to Carakasamhita. Data were collected according to indications and preparations of Panchalavana mentioned in Carakasamhitha and analyzed with proper variations. According to Carakasamhita, gritha preparations which contain any type of panchalavana contained 52% of saindhava, 35% of vida, 29% of sauvarchala, 12% of samuddra and 6% of audbhida and 6% of gritha contain lavana panchakaya. Choorna which contain any type of panchalavana contain 32% of sauvarchala, 24% of saindava, 16% of audbhida and samuddra from each and 16% contain all types together. Vasti preparations which contain any types of lavana contain 94% of saindava and 5% of sauvarchala. 75% of saindava, 12.5% of audbhida and sauvarchala equally are contained in thaila preparations which contain any type of panchalavana. The medicinal preparations with lavana panchakaya are used for Arshas, Gulma, Udara, Atisara, Grahani, Chardi, Thrushna, Pliha, Visha and Thrimarma cikitsa. Triushnadi churna, Thakra prayoga Dasamooladi gritha, Citrakadi gutika, Panchamooladi thaila, Pippalyadi churna, Thakraarista, Ksharagrita, Mukthadi churna, Hingvadi yawagu, Thejovyathadi gritha are some of the preparations which include panchalavana. Vasti, Virechana, Vamana are the common shodhana procedures that indicate panchalavana and they are commonly used in disorders of pachanavyuha.
Management of second degree hemorrhoids with the application of Achyrenthus aspera Alkali powder: a case report
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Samaranayake, G.V.P.; Pushpakumara, A.A.J.
Hemorrhoid, which is a condition defined as the symptomatic enlargement and distal displacement of the normal anal cushions, affects millions of people around the world, and represent a major medical and socioeconomic problem. Multiple factors have been claimed to be the etiologies of hemorrhoidal development, including constipation and prolonged straining. Abnormal dilatation and distortion of the vascular channel, together with destructive, changes in the supporting connective tissue within the anal cushion, are paramount findings of hemorrhoidal disease. Application of alkali (kshara karma) is a para surgical procedure indicated in the management of hemorrhoids, which has been extensively described in Susrutasamhita under the category of eight major diseases (Ashtamahagada). It is mentioned that alkali (kshara) can exert the properties of incision (chedana), excision (bhedana) and scraping (lekhana) without using surgical instruments. It destroys unhealthy tissues and removes debris while promoting the growth of new granulations. Achyrenthus aspera alkali powder (AAAP) is a water soluble caustic extract derived from the ash of Achyrenthus aspera plant. Because of its numerous medicinal properties, it is used in a wide range of diseases both externally and internally. In this case report, the effect of the application of AAAP on haemorrhoids is discussed. A 30 year old male patient visited surgical clinic of Gampaha Wickramarachchi Ayurveda Teaching Hospital with complaints of severe pain, bleeding per rectum, protrusion of a mass from anus on defecation. After systematic clinical examination the case was diagnosed as a second degree hemorrhoid at 3, 7, and 11 O'clock positions. This case was managed with the application of AAAP. AAAP was applied on the oedematous mass in the anal canal with the help of proctoscope and after one minute it was neutralized with the application of lime (Citrus aurantifolia) juice. This procedure was performed for 14 days without administration of any other medicine. After 14 days of treatment it was noted that the oedematous mass became shrink on proctoscopy and per rectal bleeding resolved. Further, the patient relieved from all symptoms gradually within the period of treatment. On this ground, it could be postulated that the application of AAAP would be effective in the management of second degree haemorrhoids.
Medicinal and nutritional value of Panicum miliaceum L. (Meneri): a review
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Nuwan, V.G.S.I.; Ediriweera, E.R.H.S.S.; Wasana, R.K.R.
Panicum miliaceum L., a member of family Poaceae, commonly known as proso millet is one of the oldest cultivated grain crops in ancient China. This millet is cultivated throughout the tropical regions of the world including India and Sri Lanka. This annual grass exhibits desirable characteristics as an alternative crop due to its short growing season and ability to produce grain under limited water on marginal soil with low agronomic inputs. The seeds are small and can be cream, yellow, orange-red or brown in colour. Proso millet contains fat (4%), carbohydrates (70%), high amount of protein compared to other grains (10-12%) and significantly richer in essential amino acids. This is a gluten free grain and therefore it is suitable for people with coeliac disease and other gluten intolerances. It is an effective alternative for wheat and wheat products. It also contains oleic acid, linoleic acid, stearic acid and essential minerals like phosphorus, manganese, calcium and magnesium and rich in B-complex vitamins. Proso millet is rich in phytochemicals including phytic acid, which is believed to lower cholesterol, and phytate, which is associated with reducing cancer risks, along with phenolic acids and benzoic acids. It is a highly nutritious grain, like kurakkan (Eleusine coracana) and is suitable for supper. Data has been collected from Ayurveda texts, research articles and internet sources. Medicinally, the grain being made into a conjee is given for acidity and biliousness. It is also used in the treatment of snakebite poisoning. The cooked seed is applied as a poultice for abscesses and sores. Proso millet is also useful for health conditions like heart diseases, hypercholesterol, breast cancer, diabetes, coeliac diseases, gallstones, haematuria, inflammation and wrinkles. The study also attempted at encouraging populace to consume this highly nutritious, easily digestible and gluten-free proso millet for their day-to-day meal, not only to cure diseases, but also for maintaining a healthy life.
Phyllanthus niruri Linn grown in Sri Lanka: evaluation on phyto and physico-chemical properties of the whole plant
(Gampaha Wickramarachchi Ayurveda Institute, University of Kelaniya, Sri Lanka, 2016) Perera, H.A.R.P.; Karunagoda, K.; Perera, P.K.; Samarasingha, K.; Arawwawala, L.D.A.M.
Phyllanthus niruri Linn is a small, erect annual herb belonging to the family of Euphobiaceae. It is widely distributed in Asia and used in the treatment of jaundice, asthma, hepatitis, diabetes, fever caused by malaria. Though it is commonly used in Ayurveda and traditional systems of medicine in Sri Lanka, very few scientific experiments have been carried out using P. niruri. Therefore, an attempt was made to evaluate phyto and physico-chemical properties of P. niruri grown in Sri Lanka. According to the results, 7.7±0.2% of total ash, 3.4±0.1% of water soluble ash and 0.9±0.0% of acid insoluble ash were present in the whole plant of P. niruri. Phytochemical screening reveals the presence of tannins, flavonoids, steroid glycosides, coumarins, saponins and cardiac glycosides in both hot water and hot methanolic extracts of P. niruli. TLC fingerprint profile of the methanolic extract of P. niruri consists of 8 and 9 prominent spots at 254 nm and 366 nm respectively. Heavy metals such as Cd, Hg and As were not detected in the P. niruri grown in Sri Lanka. However, 0.5 mg/kg of Pb was detected in the plant. In conclusion, these physico and phytochemical properties of P. niruri grown in Sri Lanka can be used as a reference standard for quality control of P. niruri grown in Sri Lanka.