Cancer is a class of diseases characterized by the unregulated growth of cells that can sometimes spread to other parts of the body, a process known as metastasis. It is the second leading cause of death in the Western world, cardiovascular diseases being on top. In modern medicine, cancer treatment primarily includes surgery, chemotherapy, and radiotherapy, each with different outcomes and recognized side effect, etc. In Ayurveda, cancer can be co-related with Granthi (benign or malignant neoplasm) or Arbuda (malignant or major neoplasm). In Ayurveda, cancer treatment includes dietary regimens, Aushadhi Chikitsa, Dhatwagni Chikitsa, Rasayan Chikitsa, Shodhan Chikitsa, Agnikarma,etc. In this research article, we have tried to compile the scattered information about cancer from various Ayurvedic Samhitas, modern text books and published articles.

Infertility is defined as the inability to conceive within one or more years of regular unprotected coitus. Anti-Müllerian hormone (AMH) is the best endocrine marker of ovarian reserve in healthy women and is used to predict their fertility potential. Low AMH levels indicate reduced ovarian reserve leading to infertility issues in women. According to Ayurvedic classics, infertility, defined as Vandhyatva, is not limited to the inability to get pregnant but also includes failure of a successful continuation of pregnancy leading to the birth of a live child. According to Ayurveda, vitiation of Vata Dosha and disturbance in Ritu, Kshetra, Ambu and Beeja leads to Vandhyatva. Beeja/Artava is an important factor for conception. According to Ayurveda, infertility with low AMH can be correlated with Dhatukshaya Vandhya explained in Harita Samhita. Dhatukshaya Vandya is due to inadequate formation of Dhatus, especially Rasadhatu. This leads to depletion of its Upadhatu, Artava. This in turn leads to reduction in fertility potential of women ultimately

leading to Stri Vandhyatva. According to modern science, the treatment of infertility due to low AMH is in vitro fertilization (IVF) with a donor egg. This treatment is expensive and time consuming. Also, many patients are not willing for IVF with donor ovum. Hence, an alternative treatment protocol is very essential to overcome such difficulties. According to Ayurveda Agnideepana, Shodana, Shamana, Rasayana and Brimhana Chikitsa are beneficial for

the management of infertility due to low AMH. These treatments help strengthen body tissues, balance the Doshas and improve potency of Dhatus. Objective of this review is to study the Ayurvedic approach to infertility due to low AMH. Methodology: Databases of Google Scholar, PubMed were searched to access the related articles using keywords, infertility, AMH, Dhatukshayajanya Vandhyatva, poor ovarian reserve. Result and Discussion: The articles studied for review indicated role of Ayurvedic approach in understanding and managing infertility due to low AMH. From these articles, it is concluded that the Ayurvedic approach is beneficial and effective in the management of infertility due to low AMH. Also, an integrated approach is very important for the successful management of infertility due to low AMH. 

Planning for pregnancy is a common trend among couples in the present era. However, Ayurveda has long emphasized a well-structured approach to planning for conception. Pregnancy should always be planned and not left to chance. The Ayurvedic preconception care (Garbhadhana Vidhi) begins with the (Atulyagotra Vivah) selection of the right partner, considering both constitutional compatibility and age. It then explains the right mode of conception and the importance of Ahar-Vihar (diet, lifestyle), leveraging the body’s natural ability to cleanse and renew. It includes many other factors that contribute to pregnancy, welcoming a new life, and fostering a healthy society. The objective is to ensure that a woman enters pregnancy in an optimal state of health that would be safe for both herself and the fetus. The Acharyas of Ayurveda introduced Garbhadhaan Vidhi, which includes healthy sperm/ovum (seeds), a healthy uterus (soil), proper nourishment (water), and the right time for conception (Ritu). Nowadays, various abnormalities, inadequate knowledge, mental disturbances can affect the natural conception. According to Ayurveda, we can modify our lifestyle, apply Sthanik Chikitsa and utilize Rasayana and Vajikaran Dravya (rejuvenating and aphrodisiac substances). Our ultimate goal is to treat Garbhotpadak Samagri, i.e., Ritu, Kshetra, Ambhu and Beej, as these are most important for Garbhadhan Vidhi. A healthy source and environment produce healthy progeny.

Endometriosis is defined as the presence of functioning uterine glands and stroma in any site outside the uterus. In India, the prevalence is high, approximately 10% among women in general. However, prevalence is high amongst infertile women, 30-40%, based on diagnostic laparoscopy and laparotomy.[1] Symptoms like dysmenorrhea, abnormal menstruation, infertility, dyspareunia, chronic pelvic pain, and abdominal pain vary according to the location and severity of the diseases. Currently, there is no universally acceptable, standard treatment protocol for endometriosis. In Ayurveda, the condition of endometriosis can be correlated with “Vyana Avruta Apana Vata”. When the treatment principles of this condition such as Amahara Chikitsa, Vyana Avruta Apana Vata Chikitsa and Shodhana Chikitsa applied in diagnosed patient of endometriosis along with lifestyle and diet modification are helpful in the clinical management of endometriosis.

According to Acharya Sushruta, the Yoni is made up of three Avartas called Tryavarta Yoni. The vagina and related structures are included in Prathamavarta, the cervix and accompanying structures are included in Dvitiyawarta, and the uterus and its appendages are included in Tritiyavarta. The shape of the uterus resembles Rohitmatsyamukha. While describing various body organs, Acharya Sushruta clearly defined the morphology of Yoni in the form of Avarta and compared it with Shankhanabhi. In modern Anatomy, these three structures correspond to vagina, cervix, and uterus. After comparing classical and modern texts, we can conclude that in anatomical position, these three structures are placed in an anteverted-anteflexed position, which Acharya Sushruta called Avartas, They are positioned in such a manner that they appear like concentric circles. The third Avarta called Garbhashayya is Rohitmatsyamukhi, that is, pear-shaped, with a broad upper part and a narrower lower part.

Rajonivriti (menopause) is one of the most significant landmarks of a woman’s biological life. Any change involving the reproductive function in a woman will seriously affect her health and happiness. Menopause is one such change in reproductive life, causing untoward physical and mental ageing. When this change is associated with certain disturbances, it attains more significance. Maharishi Charak had given great emphasis on the examination of the Prakriti of an individual at the time of diagnosis, because this Prakriti influences the basic tolerance of the pain threshold of the individual. If the physician does not take cognizance of the basic Daihika Prakriti of the individual, he/she is likely to be misled in diagnosing the condition. Therefore, Prakriti analysis may help us to describe variations in the onset and severity of symptoms of menopause in different women. So, this study helps us to know the role of Prakriti in the physiological stage of every woman, i.e., menopause. The aim of this study is to evaluate the role of Daihika Prakriti on onset of menopause and severity of various signs and symptoms of Rajonivriti (menopause). The study was done on 30 women, 10 of each Dvandvaja Prakriti, i.e., Vata-Pittaja, Pitta-Kaphaja, and Kapha-Vataja Prakriti patients. It was observed that the average age of onset of menopause is different in different Prakriti women. It was also seen that the symptoms show different categories of severity in different Prakriti women.

Gridhrasi has become a common disease in today’s times. It is one of the “Eighty Nanatmaj Vyadhi” of Vata. In Modern science, it can be correlated with Sciatica. Bastikarma is one of the most important Panchakarma procedures for the management of Vatavyadi. This study aimed to assess the efficacy of Shampakadi Niruha Basti and Mahamash Taila Anuvasana Basti in Gridhrasi. It is a single case study. A 32-year-old married female was diagnosed with sciatica (correlated with Gridhrasi) for 5 months. She was treated with Basti in Yoga Basti pattern, which includes three Niruha Basti with Shampakadi Kwath and five Anuvasana Basti with Mahamash Taila. Symptomatic assessment of the patient was carried out after the 8th day. Satisfactory outcome was observed and the overall quality of life of the patient significantly improved.