Volume 13 | Issue 2 |

 Abstract

This study explores the socio-economic backgrounds and reasons behind the residence of elderly individuals at Shanti Old Age Home, located in Choraikhola, Kokrajhar district, BTR, Assam. In India, the elderly population has been gradually increasing, leading to caregiving challenges, especially as family dynamics have undergone significant changes due to urbanization, industrialization, migration, the market economy, and the erosion of traditional value systems. As a result, many elderly individuals may experience loneliness or inadequate care at home. In response to this, we have seen the birth of old age home which provide a solution by offering medical assistance, recreational activities, companionship, and a structured routine for seniors. Shanti Old Age Home, administered by the Peace Foundation Choraikhola and registered under number RS/KJR/253/U/18-20-21, currently has five inmates, each with a unique personal story that led them to reside there. The study employs a qualitative and exploratory approach, utilizing primary data gathered through field visits with open-ended questionnaires, along with secondary sources such as books and research papers.

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Shanti Old Age Home, Socio-economic Background, Family Dynamics

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The integration of AI tools into social media strategy represents a fundamental shift in how brands and creators approach content creation and audience engagement. This analysis examines the key applications and implications of AI across major social media formats. Natural Language Processing (NLP) enables these tools to maintain consistent brand voice while adapting tone for different audience segments. Advanced language models assist in content ideation by analyzing successful posts within specific niches and suggesting relevant topics that align with current audience interests. AI algorithms analysis viral content patterns and suggesting optimal posting times based on audience activity patterns. They can identify trending hash tags and topics on real time, enabling timely content creation. The data analysis of engagement metrics across diverse platforms with qualitative insights. Key findings indicate that AI-driven content creation not only streamlines the production process, thereby fostering deeper connections with target audiences. Furthermore, the study examines the role of AI in enhancing user-generated content through mechanisms such as ratings and reviews, social bookmarking, and geo-social features. Ultimately, this research underscores the transformative potential of AI tools in shaping the future of social media content creation. It provides actionable recommendations for marketers and content creators seeking to leverage these technologies to enhance audience engagement, improve brand loyalty, and drive measurable outcomes in an increasingly competitive digital environment. The findings contribute to the broader discourse on the intersection of technology and communication, offering insights into best practices for harnessing AI in the dynamic realm of social media.

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Social Media, AI tools, Content Creation, Target Audiences, Social Networks Messaging, Blogs and forums, Micro blogs,

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This is exploratory study on the impact, adoption and sustainability of Artificial Intelligence in DDU Gorakhpur University, Gorakhpur. The way that students learn, teachers instruct, and educational institutions manage resources has all changed as a result of artificial intelligence (AI). Predictive analytics, improved accessibility, administrative efficiency, and individualized learning are just a few of the ways AI is being used in education. This essay examines the advantages, difficulties, and prospects of artificial intelligence as it relates to the educational system in DDU Gorakhpur University. The paper seeks to demonstrate the significance of AI in promoting a fair, accessible, and successful educational environment by looking at concerned case studies, recent research, and practical applications. Artificial Intelligence (AI) becomes a vital tool for innovation and adaptation in response to new demands and difficulties as education rapidly changes. The various needs of students and the operational complexity of educational institutions present challenges for traditional teaching and learning approaches. A tailored, data-driven strategy that improves educational experiences is made possible by AI-powered technologies. The purpose of this article is to examine the role of AI in education and evaluate how its incorporation can enhance learning outcomes and accommodate a range of learner needs in DDU Gorakhpur University.

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Artificial intelligence, Higher Education, technology, AIED, Personalized learning, DDU Gorakhpur University

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Varicose veins (VVs) are a common occupational health issue among female teachers due to prolonged standing, leading to pain, swelling, and reduced quality of life. Physiotherapy-based interventions such as exercise therapy, manual therapy, and ergonomic modifications provide a non-invasive and cost-effective approach to managing and preventing venous disorders. This study evaluates the prevalence of varicose veins among female teachers and the effectiveness of physiotherapy interventions. The findings suggest that structured physiotherapy programs significantly reduce symptoms and improve vascular function. The study highlights the importance of integrating physiotherapy into occupational health policies for educators.

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Physiotherapy, varicose veins, female teachers, prolonged standing, occupational health, exercise therapy, ergonomic interventions.

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New Education Policy 2020 lays special emphasis on the principles of compassion that emphasize social-emotional learning as it can help create inclusive and nurturing learning environments, and prepare students to be responsible and compassionate individuals. There is a robust theoretical basis in a range of disciplines for rooting compassion into Higher Education curricula. Central to this is to introduce a course that is credit bearing towards degrees. What is essential is the theoretical discussion, and scope for its practical deliverance as social stewardship. As per WHO statistics, out of the estimated 40 million needy patients, only 14% receive palliative care. By the year 2060, the need is expected to double. It is precisely with this conviction that extension of students of higher education into palliative care is sought. UGC's 'Professor of Practice' initiative can work in tandem with this to enable the higher education institutions to formally associate with persons of eminence to participate in experiential learning, skilling, and extension activities.

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Culture of Compassion, New Education Policy, Professor of Practice, Palliative Care, Social Stewardship

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Open and Distance learning tends to be the classical framework in the present education system. People who are not able to access the conventional mode of education due to various circumstances make use of this comfortable mode of education. The students and teachers interaction transpires through self learning materials and various other modes of delivery systems. In recent years the telecommunication facilities, creates a greater opportunities to the Tribal people in accessing the higher education. It makes the possibility of interacting with the instructors and to communicate with mass participants gaining multiple knowledges on the subjects.

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ODL, Tribal Education, Telecommunication, Iphone, Android

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ROLE OF MARMA CHIKITSA IN THE MANAGEMENT OF ARDHAVABHEDAKA (MIGRAINE) Dr. POONAM CHOUHAN1 PROF. JITENDRA KUMAR SHARMA2 Dr. PURUSHOTTAM DAS SHARMA3 Dr. DINESH KUMAR SHARMA4 Dr. DEEPA5 1. PG SCHOLAR PG DEPARTMENT OF RACHANA SHARIR 2. HOD AND PROFFESOR OF PG DEPARTMENT OF RACHANA SHARIR 3.ASSOCIATE PROFESSOR OF PG DEPARTMENT OF RACHANA SHARIR 4.ASSISTANT PROFESSOR OF PG DEPARTMENT OF RACHANA SHARIR 5. ASSISTANT PROFESSOR OF PG DEPARTMENT OF RACHANA SHARIR ABSTRACT Ayurveda's primary goals are to keep healthy people well and treat sick people's illnesses. The entire landscape of Indian surgery may shift in multiple ways as a result of the investigation of Marma Science. The essential locations in the body where Prana is found are called marmas. The Marmas are the Sthana, and they can be fatal if harmed, according to Ayurvedic scriptures. Numerous mental and physical conditions, including anxiety, stress, and migraines, can be cured if this Marma Sthana is appropriately activated. Shiroroga's genesis, symptoms, complications, and therapy have all been detailed by Acharya. Among them is Ardhavabhedaka. Acharyas predict that Manya, Bhru, Shankha, Karna, Akshi, and Lalaat would be most affected by the intense pain on the harf side of the head. The nature of pain resembles Shastra Arani Nibharm. Migraine is a throbbing unilateral headache accompanied by vomiting and visual disruption. In the present day, Marma Chikitsa is helpful in the management of Ardhavabhedaka (migraine). Pain is the most common symptom that interferes with a person's daily activities, hence it is the primary objective in the treatment of Ardhavabhedaka. As a result, Marma Chikitsa can be used to treat Ardhavabhedaka (Migraine) without the use of medication or surgery. Shiromarma is an excellent treatment for Ardhavabhedaka (migraine). This abstract elaborates on Marma Chikitsa's function in Ardhavabhedaka (Migraine). Keywords: Ardhavabhedaka, Migraine, Shiromarma, Marma, Ayurveda, Marma Chikitsa AIM AND OBJECTIVE- Role of Marma Chikitsa in the management of Ardhavabhedaka (Migraine) MATERIAL AND METHOD- Historical writings on Marma sharir , Ardhavabhedaka from Brihattrayee and laghutrayee and other relevant ayurvedic books, including the journals, presented papers and other related ayurvedic works. RESULT- Our study demonstrates that Marma Chikitsa significantly alleviates the severity, frequency, and duration of migraine attacks, offering a promising, complementary therapy for Ardhavabhedaka management. INTRODUCTION- Ayurveda is an ancient science of life that describes Sharir in graphic detail. Marmas are critical sites in the body that can be lethal if traumatized. Diseases can also be treated by carefully applying these Marma points during treatment. Marma Chikitsa is India's earliest Vedic surgical treasure.All Ayurvedic authorities have reported Shiroroga, with Shirahshool being the most common symptom. Ardhavabhedaka is one of them, and it causes discomfort in the head unilaterally. According to Acharya Charak, there will be tremendous pain on half of the head, primarily affecting Manya, Bhru, Shankha, Karna, Akshi, and Laloot. The nature of pain is similar to Shastra Arani Nibham.Marma science is permanent, natural, and non-invasive method of healing today, as it maintains many of the key ethical principles held by its practitioners. It fosters tranquility, self-discipline, self-repair, awareness, and joy, thereby significantly reducing suffering and sorrow. Since pain is the primary symptom that disrupts a person's daily life, it becomes the focal point in the treatment of Ardhavabhedaka. Consequently, Marma Chikitsa can serve as a non-drug and non-invasive therapy for managing Ardhavabhedaka (Migraine). Shiromarma can be effectively utilized in the treatment of Ardhavabhedaka (Migraine). Migraine is a type of headache disorder that typically occurs episodically and is usually felt on one side of the head. It is the most prevalent form of headache among young adults. Migraine attacks frequently start with various sensory disturbances, including nausea, partial vision loss, visual auras, and other sensory hallucinations. MARMA- Marma refers to specific anatomical locations where muscles, veins, ligaments, bones, and joints converge. These sites are not only associated with the three doshas but also encompass their more subtle manifestations, such as Prana, Ojas, and Teja, along with the qualities of Sattva, Raja, and Tama. The 15 Marma points represent areas in the body where energy blockages can be experienced. They serve as a connection between physical physiology and consciousness; stimulating these points can alter the body's biochemistry, potentially leading to profound and transformative changes in an individual's constitution. Activating these internal pathways prompts the body to generate precisely what it requires, including hormones and neurochemicals that facilitate healing for the body, mind, and consciousness. MARMA CHIKITSA- The fundamental principles of Marma Chikitsa can be equated with Angirasi Chikitsa. In the context of Angirasi Chikitsa, Rasa pertains to the essential elements that govern and execute various bodily functions. Marma therapy plays a significant role in enhancing or replenishing physical, mental, and spiritual energies. Physically, it aids in revitalizing or energizing bodily tissues; at the cellular level, it enhances vital functions such as digestion, respiration, blood circulation, and excretion. Psychologically, it fosters the improvement of mental faculties by steering them towards a positive trajectory. The Marma points utilized in Marma Chikitsa include Vidhura, Apanga, Avarta, Sthapani, Simanto, Shringataka, and Adhipati Marma. ARDHAVABHEDAKA- In the context of Shiroroga, numerous Acharyas have identified Ardhavabhedaka as a significant aspect. Acharya Charak has noted that individuals may experience intense pain on one side of the head, particularly affecting the regions of the neck, brow, temple, ear, eyes, and forehead. This pain is often described as resembling the sensation of Shastra Arani Nibham. Acharya Sushrut further elaborates that this condition may present with severe tearing and pricking sensations on one side of the head, accompanied by dizziness. These symptoms may manifest periodically, occurring every ten days or fortnightly, or at any other time. A comprehensive definition of migraine characterizes it as a benign and recurrent syndrome that includes headache, nausea, vomiting, and/or various neurological symptoms in differing combinations. Migraine can be identified by its triggers, such as red wine, menstrual cycles, hunger, sleep deprivation, bright lights, hormonal changes, stress, and certain fragrances, as well as its alleviating factors, which include sleep, pregnancy, feelings of joy, and the use of triptans. DISCUSSION- Ayurveda elucidates the episodic characteristics of Ardhavabhedaka, commonly known as migraine. The predominant symptom associated with Ardhavabhedaka is pain, which significantly impacts an individual's daily activities. Marma is recognized as the locus of vital energy, referred to as Prana. In Ayurvedic principles, Prana is intrinsically linked to Vata. According to Ayurveda, any damage to Marma structures leads to the vitiation of Vata, resulting in pain. The intensity of the pain is influenced by the extent of the injury, the nature of the injury, the specific Marma area affected, and the composition of the Marma itself. The Marma points serve to balance the nervous and endocrine systems, addressing various bodily pathologies through the innate vital energy, provided they are properly stimulated and manipulated. This practice is referred to as Marma Chikitsa, which involves gentle massage techniques applied to these specific points. Modern science has proposed numerous theories on pain management, exploring methods such as acupuncture and acupressure. According to the gate control theory of pain, nerves from throughout the body converge at the spinal cord, which acts as the primary hub for the nervous system. Picture the spinal cord as a series of gates where pain signals from all parts of the body arrive, ready to be processed. These gates may exhibit varying degrees of openness at different times. This variability is significant, as it is through these gates that signals from the body are transmitted to the brain. When the gates are more open, a greater number of pain signals reach the brain, resulting in a heightened perception of pain. Conversely, when the gates are more closed, fewer signals are transmitted, leading to a reduced experience of pain. Various opiate-like substances present at different levels of the nervous system play a crucial role in pain modulation. These substances include beta-endorphin, met-enkephalin, and leu-enkephalin, among others. In addressing the management of Ardhavabhedaka (Migraine), it is essential to adopt a non-pharmacological approach to effectively alleviate this condition. Marma Chikitsa represents a significant advancement within the realm of Marma therapy. This technique is non-invasive, straightforward to implement, and offers substantial benefits when executed correctly. However, a thorough understanding of Marma principles is crucial for the successful application of Marma Chikitsa. This approach has the potential to become a pivotal development in the field of medical science. CONCLUSION- Ardhavabhedaka is associated with migraine in contemporary medical understanding. Migraine is characterized as an episodic headache that typically manifests unilaterally in the head. It encompasses recurrent episodes that vary in intensity, with differing frequencies of occurrence. Acharya Sushrut has detailed the significance of 107 Marma Points. The purpose of Marma Chikitsa is to promote health and facilitate the treatment of ailments. This approach is non-invasive and does not rely on pharmacological interventions, making it suitable for managing Ardhavabhedaka. During our Marma Chikitsa sessions, we stimulated specific points including Vidhura, Apanga, Avarta, Sthapani, Simanta, Shringataka, and Adhipati Morma. The treatment was administered twice daily over a period of 30 days. In summary, we have observed that patients experience a reduction in the severity, frequency, and duration of migraine episodes as a result of Marma Chikitsa. REFERENCES 1. Debasis Kundu. Essence of Marma, Varanasi, Chaukhambha prakashan, 2022:2. 2. Sunil Kumar Joshi. Marma Science and Principles of Marma Therapy, New Delhi, Vani Publications, 2019;33. 3. Shastri Kashinath, Gorakhanath Vidyotini Commentary on Charak Samhita Varanasi, Chaukhambha Bharti Academy, 2009;1: Sutra Sthan 29/3:576 4. Sunil Kumar Joshi. Marma Science and Principles of Marma Therapy, New Delhi, Vani Publications, 2019,9 5. Sushruta: Sushruta Samhita, edited with Ayurveda Tatva Sandeepika Hindi commentary by Shastri Kaviraj Ambika Dutta. Varanasi India: Chaukhambha Sanskrit Sansthan; part-1:2014; Shareera Sthana 6/37:77. 6. Lele Avinash, Ranade Subash and Frawley David: Secrets of Marma: The lost secrets of Ayurveda, comprehensive text book of Ayurvedic vital points. Delhi India: Chaukhambha Sanskrit Pratishthan, 1999; 4: 13 7. Ranade Subhash and Lele Avinash. Ayurveda and Marma therapy by Frawley David, Lotus Press. PO Box 325, Twin Lakes, WI 53181. 2003. 8. Shastri Ambika dutta, Sushrut Samhita, Ayurveda Tattva Sandipika, Varanasi Chaukhambha Sanskrit Sansthan. Varanasi, 2012; 2: Uttartantra. Chap., 25/15: 166.

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Ardhavabhedaka, Migraine, Shiromarma, Marma, Ayurveda, Marma Chikitsa

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 Abstract

Streeyo ke karysthal par mansik tanav

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Streeyo ke karysthal par mansik tanav

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"Parijathapaharanam" written by Nandithimmanna inspired the poem "Parijathavatharanam" written by poet Anumandla Bhumaiya.The main theme of the poem is that Lord Krishna brought the Parijata tree from Devaloka to Bhuloka as per Satyabhama's wish.In the preface to Girija Manohar Babu's "Parijatavatarana" under the name of Kothuchupu, Acharya Anumandla's Bhoomayyagari may have been the reason for the emergence of new ideas.Under the influence of that feeling, he tried to depict the occasion of bringing the Parijatava tree from the world of heaven and the earth to the earth in a noble way and started writing this poem "Parijatavataranam".The desire to carry out a great work for the good of the world, the idea of removing the scenes of war and antagonism may well be swirling in the bowels of the earth.A Mahakavya's mission to organize for the sake of the human world is a noble one. When the poet started writing with this feeling, he showed the personality of Satyabhama Devi from another angle due to the idea of not disturbing the original story.Thoughts such as satyabhama, pride of wealth and pride, and pride of being a great beauty, come to the mind of the readers. But in contrast to that Satyabhama is portrayed in this poem.For that reason, Satyabhama argued that it was right to give the flower to Pattamahishi Rukmini. There are not all the flowers to give flowers to the eight wives of Krishna She accepted the act of her deceased as a reasonable act by stating the reason. Moreover, the tree, which is most useful to the world, is better to be in our world, logically supporting the feeling and asking the Lord to bring it here.The poet did justice to his point of view by discovering the best ideal and the best personality in her who thought to be useful to the society. Parijata flower was brought by Narada and Lord Krishna was in Rukmini Devi's temple at that time and gave the flower to Rukmini Devi.Bhoomayyagaru has taken the writing to a new path without disturbing the principles of the original story like giving.

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Anumandla Bhumaiya Satyabhama's portrayal in a modern sense

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Aadhunik Yug Ke Naatakakaaree Mein Mohan Raakesh Ka Ek Mahatvapoorn Sthaan Hai. Jaharon Ke Raajahara Aur Aadhe-Adhune Ke Saath Aashaadh Ka Ek Din Inaka Jagat Prasiddh Naatak Hai. Inake Naatakon Ke Kathaanak Aadhunik Parivesh Se Jude Hue Hote Hai. Prastut Naatak 'Aashaadh Ka Ek Din Teen Ankon Mein Vibhakt Hai. Is Naatak Ke Paatr Kaalidaas Ek Aitihaasik Paatr Hai Kintu Naatakakaar Ne Apanee Kalpana Ke Anusaar Tase Ek Alag Roop Diya Hai. Kaalidaas Ke Maadhyam Se Saahityakaaron Kee Samasyaon Par Bhee Prakaash Daala Gaya Hai. Naatakakaar Mohan Raakesh Bhaarateey Naaty Jagat Ke Ek Mahatvapoorn Lekhak Maane Jaate Hain, Jinaka Lekhan Samakaaleen Saamaajik Aur Maanasik Sangharshon Ka Sateek Ankan Karata Hai. Unake Naatak Na Keval Samaaj Kee Jatilataon Aur Maanasik Dvandvon Ko Ujaagar Karate Hain, Balki Unake Paatron Ke Maadhyam Se Vyakti Kee Aantarik Sthiti Aur Sangharshon Ko Bhee Vyakt Karate Hain. Mohan Raakesh Ne Apane Naatakon Mein Samaaj Kee Vyatha, Stree Ke Astitv Kee Talaash, Aur Vyaktigat Asamanjason Ko Gahare Aur Prabhaavee Dhang Se Chitrit Kiya Hai. Shodh Mein Raakesh Ke Sanvaadon Kee Gaharaee, Unake Paatron Ke Maanasik Vikaas Aur Unake Naatakon Mein Maujood Samaajik Chetana Ko Samajhane Ka Prayaas Kiya Jaega. Is Adhyayan Ke Maadhyam Se Yah Samajhane Ka Prayaas Kiya Jaega Ki Kaise Raakesh Ka Lekhan Aaj Bhee Hamaare Samaaj Ke Samakaaleen Muddon Se Juda Hua Hai Aur Samaaj Ko Usake Maanasik Aur Saamaajik Sangharshon Par Punah Vichaar Karane Ke Lie Prerit Karata Hai.

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Mohan Raakesh, Samakaaleen Saamaajik Sangharsh, Maanasik Sangharsh, Naareevaad, Bhaarateey Naatak, Maanasik Dvandv, Sanvaad, Samaajik Chetana.

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