A Randomized clinical study to compare the effect of Greeva Basti and Nasya Karma with Greeva Pichu and Nasya Karma in Cervical Spondylosis.

Cervical spondylosis can be considered as Vataja nanatmaja vyadhis occurring above clavicle and can be discussed under different headings Vishwachi, Greevahundana, Greevastambha, Manyastambha. etc.

In order to counteract this condition, two distinct modalities of treatment are employed namely Nasya karma as Antah Parimarjana Chikithsa, Greeva Basti3,4 and Greeva Pichu as Bahi Parimarjana Chikithsa. The term Greeva Basti and Greeva Pichu are evolved from Shiro Basti5 and Shiro Pichu6 respectively. The taila used for these procedures does the Snehana and due to Agni samyoga it causes swedana effect too. Thus these can be considered under the category of Snigdha sweda. Though Greeva Basti evolved from the concept of Shiro Basti is widely practiced as a modality of Snigdha Swedana in the management of Cervical Spondylosis, it has its own limitations as far as covering minimal surface area usually the lower cervical spinal region and difficulty in maintaining the same posture without any neck movement throughout the entire course of treatment. Conventionally, Greeva Pichu which is evolved from the concept of Pichu and Shiro Pichu, can be considered as an alternative modality of Snigdha Swedana over Cervical region by considering its advantage in covering larger surface area as well as the flexibility in postural change during the treatment. And the same will be employed in the management of Cervical Spondylosis. In Charaka Samhita, Tila Taila is mentioned as “Vataghnesha uttamam”7 and in Sushrutha Samhita as “Sarve Anilanashana”8. So Moorchita tila taila9 is employed for both Greeva Basti and Greeva Pichu.

Nasya karma is considered as unique line of treatment in urdhwa jatrugata vikara10. While explaining Nasya Karma yogyas, Charaka mentions ‘Greeva skanda roga’11. Sushrutha mentions ‘Greevaskandorasaam cha balajananartham’12*.* Prasarini taila13is indicated in vatavyadhi and is described as useful in ‘sarva vatamaya’ and ‘vata jarjaritha nara’ and its utility in the form of Nasya Karmais described as ‘Prabhanjane shreshtam nasyakarmani shasyathe’. So, the same will be employed for Nasya Karma.

Thus, by considering the above factors, a clinical study will be undertaken to evaluate the therapeutic efficacy of Greeva Basti and Nasya karma with Greeva Pichu and Nasya karma in Cervical Spondylosis.