RESUMEN
Most of the people have become used to spicy fast food day by day. This has taken human being far away from the nature. Nowadays alcohol consumption is also increasing day by day. Ayurvedic texts has mentioned hepatocellular jaundice as Kamala. Ancient Acharyas has also mentioned 搆amali tu virechanama� as Chikitsa Sutra for Kamala. Patient was treated with an integrated approach of Ayurvedic treatment including Virechana Karma (purgation) and Shaman Chikitsa. Due to frequently intake of Pittakara Aahara (spicy and hot food), it leads to vitiation of Pitta Dosha and Virechana (purgation) is the first line of treatment for Pittadushti. Due to Ushna, Laghu, Rruksha Guna, and having Tikta -Katu Rasa of Patola, Amrita, Kutaki (ingredients of internal medication) enhances digestive capacity by hepato-protective action and Pittasaraka guna. Ayurvedic line of management i.e. Virechana therapy and Shamana Chikitsa are successful in Kamala by removing toxic waste from the body, and by correction of Agni (digestive fire). In our ancient classics, single drug along with compound drug have been mentioned in Kamala. These drugs have Kamalahara properties. These Ayurvedic formulations relieve the symptom of Daurbalya (weakness), Kshudha mandya (Appetite loss), Pitamutrata (yellow discolouration of urine), Hrullasa (nausea) and Udarshoola. Also these drugs reduce bile in blood circulation and normalize the other blood parameter. Here a case report of a 50 Years male was having Kamala (hepatocellular jaundice) who was treated with some Ayurvedic herbs and Virechana like Panchakarma and get effectively result with Ayurvedic management.
RESUMEN
Nowadays Tvachavikar is most common skin disease, and it has social impact. It is a skin problem mentioned in Ayurvedic literature with Kapha and Pitta morbidly or pathology. In classical different text of Ayurveda and Acharyas emphasize the Shodhana therapy as the line of treatment at various places. In Shodhana treatment Raktamokshan is highlight specially because in Samprapti Ghataka Rakta is mainly involved as Dushya. In the present topic, Raktamokshana Acharya Sushruta propounds practical guidelines for bloodletting and claims it as most effective therapy in half of the body ailments. In all different methods for bloodletting such as Jalaukavacharana Karma, Prachhanna Karma and Siravedhana Karma, Jalaukaavacharna Karma (leech therapy) is considered as the ideal method to expel out the vitiated blood safely, quickly, and effectively. The vitiated external environment undoubtedly affects the body’s internal ailments. Large community prevalence studies have demonstrated that about 20-30% of the world population have various skin problems requiring attention. So Raktamokshan is one of the important Panckarma treatments to cure various type of Tvacha vikar highlighting in this topic.
RESUMEN
Ayurveda is the science of health and diseases free life. It is the knowledge that is abundantly supplied with guidelines which, if followed scrupulously and regularly, would spare the agony of diseases. Ayurveda is based on sound of principles of diagnosis. It is not requires clinical or costly investigations. Which are beyond reach of common and less privileged person. Asthavidha Pariksha (eight fold examination) in Ayurveda is one of the important examinations to find the various causes behind the diseases. In Ashtavidha Pariksha there are eight factors which are taken into consideration during the examination and tests carried out with the patients. Also, Nadi Pariskha is one the most important examination part for diagnosis the diseases of patients. Ashtavidha pariksha: Nadi (Pulse), Mootra (Urine), Malam (Fecal matter), Jihwa (Tongue), Sabdam (Voice of patients), Sparsham (Touch), Druk (Eyes & Vision), Akriti (General body build). Nadi Pariksha plays very important role in diagnosis of the disease. According to Ayurveda, the presence of disease in our system indicates an imbalance in our “Doshas†bringing our system back into balance is the key to the cure & with the help of Nadi Pariksha & Ayurveda doctor can detect the imbalance in the body & prescribe an effective treatment. In this article an attempt has been made to focus on Ashtavidha Pariksha with special reference to Nadi Pariksha. Hence Ahstavidha Pariskha with Nadi Pariksha plays an unique role in Ayurvedic Chikitsa.
RESUMEN
This paper explores brain patterns associated with the three categories of regulatory principles of the body, mind, and behavior in Ayurveda, called Vata, Pitta, and Kapha dosha. A growing body of research has reported patterns of blood chemistry, genetic expression, physiological states, and chronic diseases associated with each dosha type. Since metabolic and growth factors are controlled by the nervous system, each dosha type should be associated with patterns of functioning of six major areas of the nervous system: The prefrontal cortex, the reticular activating system, the autonomic nervous system, the enteric nervous system, the limbic system, and the hypothalamus. For instance, the prefrontal cortex, which includes the anterior cingulate, ventral medial, and the dorsal lateral cortices, would exhibit a high range of functioning in the Vata brain‑type leading to the possibility of being easily overstimulated. The Vata brain‑type performs activity quickly. Learns quickly and forgets quickly. Their fast mind gives them an edge in creative problem solving. The Pitta brain‑type reacts strongly to all challenges leading to purposeful and resolute actions. They never give up and are very dynamic and goal oriented. The Kapha brain‑type is slow and steady leading to methodical thinking and action. They prefer routine and needs stimulation to get going. A model of dosha brain‑types could provide a physiological foundation to understand individual differences. This model could help individualize treatment modalities to address different mental and physical dysfunctions. It also could explain differences in behavior seen in clinical as well as in normal populations.
RESUMEN
Background: Ayurveda inventories for prakriti (constitution) have been developed and validated for adults. Children, however, require different categories of quarter and questions, for example, to assess the intelligence, the questions can be related to their scholastic performances. Objective: To develop and standardize an inventory to assess the prakriti of the children, and to compare with Child Personality Questionnaire (CPQ). Materials and Methods: A 135‑item Ayurveda child personality inventory (ACPI) scale was developed on the basis of translation of Sanskrit verses describing vataja (A), pittaja (B), and kaphaja prakriti (C) characteristics and by taking the opinions of experts (ten Ayurveda experts and three psychologists). Study was carried out in Maxwell public school, Bangalore. The scale was administered on parents of children of the age group 6-12 years. CPQ was administered on children of the age group 8-12 years. Results: The ACPI was associated with excellent internal consistency. The Cronbach’s alpha for A, B, and C scales were 0.77, 0.55, and 0.84, respectively, and the Split‑half reliability scores were 0.66.0.39 and 0.84, respectively. Factor validity coefficient scores on each items was above 0.5. Scores on vataja, pittaja and kaphaja scales were inversely correlated. Items of V, P, and K scales showed significant correlation (values ranging from 0.39 to 0.84) with subscales of CPQ, which indicates that Eastern and Western psychology concept have good correspondence. Conclusions: The prakrti of the children can be measured consistently by this instrument. Scores on V and P scale showed good correlation with the anxiety primary scale of CPQ.