Role of Kapalabhati and Tratak in school going children w.s.r. to Poor Academic Performance

A sound soul in a healthy body can achieve the over lasting and unabated happiness and bliss, which is the ultimatum of each and every human being, so no gift surpass the gift of life. Shatkarma’s are having multi-systemic benefits on the body. Respiratory system is one among those beneficiary systems. Respiratory system is directly involved in the Kapalabhati. Rate and rhythm of respiration, lung volumes and capacities, breath holding time etc., will get significantly and positively influenced with the practice of Kapalabhati. Kapalabhati is considered as one of the best breathing Exercise, It improves the oxygen circulation throughout the body. As the brain cells receive blood rich in high oxygen content, it enhances the functioning of brain cells improving memory, concentration and efficiency. An intelligence quotient (IQ) is a total score derived from several standardized tests designed to assess human intelligence. IQ is a number meant to measure people cognitive abilities (intelligence) in relation to their age group. Here an attempt is being made to explain the effect of Kapalbhati and Trataka in school going children. With special reference to IQ Level with probable reasoning

Role of Avarna in the etiopathogenesis of Ardita (facial paralysis)

Ardita is one among Nanatmaja Vata Vyadhi which manifest suddenly due to Ashukaritva of Vayu. As Ardita has some similarity with Pakshaghata and after Pakshaghata it takes prime position among Vata Vyadhi. Ardita is characterized by symptoms like Ardha Mukha Vakrata. As it affect the Mukha of body mainly, due to its Adhisthana in Mukha patient suffer physically as well as mentally, if not treated properly. So for the treatment of Ardita understanding of its Nidana and its Samprapti become very necessary

Prospective clinical trial in the management of Mutrashmari through Avapidaka Snehapana and Matra Basti

Background: Ashmari Roga is considered as one of the Ashta Maha Gada considered difficult to cure because of its Marma Ashrayatwa, due to the involvement of Bahu Dosha and Basti, which is one of the Tri Marma, Acharyas has specifically mentioned many treatment modalities for reducing the symptoms as well as eliminating the Ashmari from its root, in which Basti and Virechana is having prime importance. So here an attempt is made to compare and study the efficacy of Basti and Virechana in Mutrashmari. Objective: To study the effect of Avapidaka Snehapana followed by Virechana and Shamanoushadhi and Matrabasti followed by Shamanoushadhi in the management of Mutrashmari. Materials and methods: 40 patients diagnosed with Mutrashmari (urinary calculus) and fulfilling the inclusion criteria were selected and randomly divided into 2 groups. In Group A: Amapachana with Hingvastaka Churna, Avapidaka Sneha with Punarnavadi Ghrita and Virechana with Trivrut Mrudvika Rasa followed by Shuntyadi Kwatha as Shamanoushadhi, In Group B: Amapachana with Hingvastaka Churna, Varunadhya Taila Matra Basti followed by Shwadamstra Kwath as Shamanoushadhi. Pain (from loin to groin), Nausea, Dysuria, Haematuria, Burning Micturation, Number of stones, Size of stones, Site of stone, Hydroureter and Hydronephrosis were assessed before and after treatment. The total duration of the study was 60 days or up to expulsion of the stone with 45 days of follow up. Results: In this study, Group A shows statistically more significant result than Group B. Conclusion: Both Group A and Group B have shown significant outcomes in all parameters with proper diet and regimen. Reoccurrence of stone was not found in a single subject

Pain management in Vatarakta

The health of an individual depends solely on his diet and life style. But the rapid modernization of living in India makes fast food culture, which is spreading its wings in remote villages too. The consumption of baked food, half fried vegetables etc. cause incomplete digestion and metabolism of their protein structure. These disorders may be life threatening like stroke or may be causing functional impairment like joint disorders. Out of these Vatarakta is a common presentation. “Vata Dustam Raktam Yatra Roga Vishesha”, Vatarakta is the disease which is caused by vitiation of Vata as well as Rakta. Aggravated Vata is blocked by vitiated Rakta, in turn leading to further aggravation of Vata. Thus aggravated Vata vitiates whole Rakta leading to the condition Vatarakta. Nidana like Katu, Amla, Ushna, Vidahi Ahara, Gaja Ustra Yaana etc. is mentioned. With the march of time, most of dietary habits, social structure, life style and environment have been changing. Occurrence of Vatarakta is also one of the out comes of these modification. Ayurvedic management of pain in Vatarakta includes both internal administration and external application of drugs. The Shodhana processes - Raktamokshana, Vasti and Virechana are considered as most effective line of treatment. The Shamana method of treatment also has major role in the management of Vatarakta. The simultaneous vitiation of Vata and Rakta at Sandhi produces a slow pathology which involves Vata Hara and Rakta Prasadaka remedies as Chikitsa

Clinical evaluation of Nasya Karma and Vatagajankusha Rasa effect in the management of Pakshaghata

Vata Vyadhi is considered one among the Ashta Maha Gada as told by Acharya’s. Out of all Nanatmaja Vata Vyadhis, the disease Pakshaghata is considered superior among the other Vataja disorders. In modern era, the Lakshana’s of Pakshaghata is closely resembles the disease Hemiplegia. In Hemiplegia, symptoms appears due to the Ischemia of Brain tissue which is an end result of improper blood supply to the brain either due to thrombus, embolism or may be due to rupture of any cerebral blood vessels. Acharya Bhela, has considered Pakshaghata as one among the Asthi Majjagata Roga’s. Acharya Sushruta also states that, the Mastulunga Majja is nothing but it is Majjadhara Kala. So, here an attempt has been made to evaluate the efficacy of Brimhana Nasya along with Shamanoushadi’s for the management of Pakashaghata

An approach to the clinical manifestation of Rupavriddhi Rupahani Rupantara in Avarana

Ayurveda believes in different pathology which sets in different Srotas to produce different diseases. Whenever a favorable condition and situation arise, diseases will manifest. Nanatmaja Vikara, Anubandha, Gatavata and Avarana are different pathologies explained in Ayurveda. Avarana is one of the most difficult concept to understand teach and incorporate in clinical practice. It is either least observed, diagnosed or goes unidentified due to lack of skill. To understand and analyze the Avarana, Meticulous knowledge of basic concept of Ayurveda is essential. It is assumed that symptoms complex in Avarana leads to misunderstanding, wrong diagnosis and sometimes end with complications. The symptoms produced in Avarana are based on the principles of Rupahani (Karmakshaya), Rupavriddi (Karmavriddhi) and Rupantara (Anya Karma). The present article is an attempt made to have a critical clinical study of role of Avarana in the manifestation of Rupavriddhi, Rupahani, Rupantara

Enlightening the concept of Snayugatavata and its management through Ayurvedic aspect in correlation to Tennis Elbow

In Ayurveda, Snayugata Vata is explained under the concept of Vatavyadhi. The Vata Dosha vitiation occurs which settles down in the Snayu of the Sharira. In Snayugata Vata, there is the Shoola, Kampa, Stambha in the Kurpara Sandhi. Tennis elbow is the condition in which there is a torn tendon of the elbow joint due to excessive work load which leads to the pain in elbow joint and loss of strength in holding the things. The incidence rate of tennis elbow is 4.5 per 1000 persons in a year. It not only affects the tennis players but also the other persons those who are working with the heavy tools and even play without proper techniques. According to the Lakshanas, we can correlate it to Snayugatavata in Ayurveda and tennis elbow in Modern science. According to different Acharyas Snehana Karma, Swedana Karma, Upanaha, Bandhana, Agnikarma are explained under the treatment modalities for Snayugata Vata which is cost effective and thereby beneficial for the welfare of the mankind

A Critical Analysis of Kampavata etiopathogenesis w.s.r. to Parkinson’s Disease

Kampavata is one among the Nanatmaja Vatavyadhi, many Acharyas used the term Vepathu instead of Kampavata. In modern era, it is closely resembled with Parkinson’s disease (PD) which is one of the most common progressive neurodegenerative disorder. As the word Kampavata itself suggests that, it is a movement disorder, as the disease progresses it creates hindrance in the day today life activity. So, it becomes necessary to understand the Kampavata etiopathogenesis properly for better treatment approach

Concept of Avarana in Diabetic Neuropathy

Diabetes has become one of the largest global health-care problems of the 21st Century. Diabetic neuropathy is nerve damage that can occur in people with Diabetes. Different type of nerve damage cause different symptoms. Symptoms can range from pain and numbness in feet to problem with the functions of internal organs. In Diabetic Neuropathy, due to the involvement of Tridosha’s and Ten Dushya’s many Avarana manifest simultaneously and hence, Dhatu Avritta Lakshana are seen in neuropathy. The Margavarana of Vyana Vata results in its inability to provide proper nutrition to Dhatus. This condition if persists for a longer time leads to Dhatukshya. Mamsa provides Bala and Sneha to the body. In the individuals of Diabetic Neuropathy, this Sneha Karma is not seen due to which the patient’s Bala is reduced and in later stage, the motor symptoms will be manifested like Kevala Vata Vikara like Stambha, Kampa, Sosha, etc

A critical review on clinical presentations of Shukravruta Vata

The concept of Ayurveda is the theory that health exists when there is a balance in Tridosha. Vata Dosha is the chief among Tridosha, because of its Ashukaritwa and its ability to carry on all the life process in association with Pitta, Kapha, Saptadhatu and Trividha Mala. In Ayurveda various types of manifestation of disease of Vata are being explained. Among them Avarana is one of the most difficult concepts to understand in clinical practice. Avarana means to cover or encapsulate. Gati is the potent Guna of Vata, the Gati of Vata is obstructed in Avarana, this is the central idea of Avarita Vata, Pitta and Kapha Dosha, Dhatu, Mala and Anna, obstruct the path of Vata and this condition is called as Samanya Avarana. Shukra is the seventh and final Dhatu in Dhatu formation cycle when Shukradhatu is healthy, there is a natural creative instinct and an ability to see the creative act. In Shukravruta Vata immature sperms are formed which lose their forward movement activity and fertility may be challenged, so a critical approach is essential for a differential understanding of Avarana of Vata with Shukra Dhatu. Here an attempt has been made to understand the unique concept of Avarana of Vata by Shukradhatu