A CRITICAL UNDERSTANDING OF MYASTHENIA GRAVIS AND IT'S TREATMENT IN AYURVEDA - A CASE STUDY

Relatively Myasthenia gravis is an uncommon disorder with an annual incidence of 10-20 new cases per million. Diagnosis follows a bimodal distribution with a predominantly female peak in the second and third decade of life and a predominantly male peak in the fourth to eighth decades. It presents with fluctuating skeletal muscle weakness and fatigue most commonly affecting the ocular muscles, although any muscle may be affected. MG affects 50 to 200 per million people. It is newly diagnosed in three to 30 per million people each year. Diagnosis is becoming more common due to increased awareness. Although there is still no cure for myasthenia gravis in modern sciences other than symptomatic management, Ayurvedic therapies can give much more promising results. Comparison between myasthenia gravis and diseases explained in Ayurveda is difficult and exact correlation is not possible. But based on Nidana, Roopa, Upashaya, and Anupashaya, a probable diagnosis can be made and treated accordingly. When aggravated, a single Dosha may cause manifold diseases depending upon the various etiological factors and the sites of manifestations. Hence nomenclature of all types of diseases in definite terms is not always possible. If a physician is not able to name a particular disease, he should not feel ashamed on that account. In the present study, Vatavyadhi chikitsa, Asthimajjagata vata chikitsa, Arditavat chikitsa and Avarana concepts were applied for diagnosis and treatment. Nasya, Nasapana, Basti chikitsa were planned accordingly. Vatakaphahara, Dhatvagni vardhana, Brimhana and Snehana dravyas were used in the management

Ayurvedic approach to Limb-Girdle Muscular Dystrophies - A Case Study

Limb-girdle muscular dystrophies (LGMD) are a group of rare progressive genetic disorders that are characterized by wasting (atrophy) and weakness of the voluntary muscles of the hip and shoulder areas (limb-girdle area). Muscle weakness and atrophy are progressive and may spread to affect other muscles of the body. Many different subtypes have been identified based upon abnormal changes (mutations) of certain genes. The age at onset, severity, and progression of symptoms of these subtypes may vary greatly from case to case, even among individuals in the same family. Some individuals may have a mild, slowly progressive form of the disorders; other may have a rapidly progressive form of the disorder that causes severe disability. As this is a genetic disorder, we can consider it as Adibala Pravritta Vyadhi. In this condition, by considering the symptoms, we can correlate with Mamsadhatu along with Paraspara Avarana of the Udanavritta Vyanavata. To combact with this condition Swedana, Abhyanga and Mamsarasadi Sneha Prayoga is ideal for treatment. In this case study a 34 years female having the characteristic features of this particular condition along with raised CPK level- 51,500 IU/L, for this specific treatment schedule was planned. Along with this Shamanoushadhi have given better improvement in symptomatically as well as drastic changes in elevated CPK levels

Management of Chronic Venous Leg Ulcer (traumatic) – A Case Report

A chronic venous leg ulcer is not so common in Ayurvedic practices. But deep vein thrombosis is more common in clinics. Venous and arterial diseases are most usual cause of leg ulcers accounting to 60 to 80% of them. On an average 33 to 60% of these ulcers are present for more than 6 weeks and therefore referred to as venous leg ulcers. The case reported here was as a result of repeated trauma with a history since 20 years. The treatment was given at IPD level diagnosing it as Upadrava Roopi Vatarakta with valid Chikitsa Siddhanta. This case report provides us a guide lines that even a chronic ulcer can be healed with proper assessment of Dosha, Dhatu, Strotas involvement

Concept of Stambhana Upakrama as Chikitsa

The perennial science of life Ayurveda has indicated various types of Chikitsa for the management of disease. Amongst the Chikitsa mentioned, Shadvidopakrama bears lot of significance. In this context the knowledge of Stambhana among Shadvidopakrama plans to act by balancing the Dosha, Dhatu and Mala in equilibrium condition. In Shadvidhopakrama Stambhana has been explained as a last Upakrama, so in any end of the disease or in any uncontrolled disease, Stambhana plays important role. In conditions like Rajayakshma, Atisara etc. Stambhana helps in preventing complicated conditions. Stambhana Chikitsa can be considered a part of Yuktivyapashraya Chikitsa of Chaturvidha Chikitsa. In day to day clinical practice it requires proper planning and expertise of the physician for its successful implementation for health and prosperity of mankind as a whole

PHYSICOCHEMICAL, PHYTOCHEMICAL AND HPTLC EVALUATION OF EKANGAVEERARAS, KSHEERABALATAILA, BALAMULAKWATHA AND PANASAPATRA

Arditavata is a disease where Mukhasankocha, Vakrata of Nasa, Bhru, Akshi, Lalata, Hanu etc, will be seen. Mouth deviation, Deafness etc are the symptoms of Bell’s palsy. The treatments like Panasapatra, Ksheeradhuma and Ekangaveeraras has been tried on Ardita.To highlight its mode of action accurately the Pharmacological analysis and HPTLC Study on the same helps in proper understanding and interpretation of drug action. This article enlightens about the Pharmacological analysis and HPTLC Study of Ekanagaveerars, Balamulakwatha churna, Ksheerabalataila and Panasapatra.As per the Analysis reports the presence of Carbohydrates, Steroids, Alkaloids, Flavonoids and Glycosides etc is positive. The pharmacologically active elements like carbohydrate, alkoloid and flavanoids are both Alcohol and water soluble whereas the others like steroids and glycosides are alcohol soluble extracts. Phytochemical Analysis of Panasapatra Choorna are both Water and alcohol soluble. Proteins, Tannins, triterpenoids and flavanoids are water soluble. Steroids alone are only alcohol soluble. The presence of these elements in the final product is directly proportional to the biological activity expressed by the product. With this in mind the Qualitative analysis of the final product holds good. By understanding of different active principles present in different formulation helps in explaining their mode of action scientifically

Effect of Karpasasthyadi Taila Nasya and Trayodashanga Guggulu in Apabahuka - A Case Study

The unique position of man as a master mechanic of the animal kingdom is because of skilled movements of his hands and when this shoulder joints get obstructed, we call it as Apabahuka (frozen shoulder), we do not find satisfactory management in modern medical science. Apabahuka is a disease that usually affects the Amsa sandhi (shoulder joint). It is produced by the Vata Dosha. Even though the term Apabahuka is not mentioned in the Nanatmaja Vata Vyadhi, Acharya Sushruta and others have considered Apabahuka as a Vataja Vikara. Amsa Shosha (wasting of the shoulder) can be considered as the preliminary stage of the disease, where loss or dryness of Sleshaka Kapha from Amsa Sandhi occurs. Ayurveda has given more importance of Vata Vyadhis. Nasya is one of the important procedures of classical Panchakarma therapy mentioned in classics for managing Apabahuka. A case of Apabahuka (complaints of severe pain and stiffness, over the back of neck associated with restricted movement of right hand) which was treated for two months under a private orthopaedic surgeon with no significant relief and later treated with Ayurveda. The Ayurveda treatment plan includes Amapachana with Vaishwaanara choorna, Nasya with Karpasasthyadi Taila and Shamanaushadhi Trayodashanga Guggulu for a period of 30 days. Substantial clinical improvement was reported in quality of life after 30 days of the treatment. During the treatment all the signs and symptoms of the patients reduced to a greater extent

To Evaluate the role of Somaraji Taila Lepa in Switra Kusta- A Pilot Study

Skin is the best indicator of general health and even a layman’s eye can detect the changes in melanin pigmentation. The patients of Switra will feel that they are separated from the society and get depressed psychologically. There are no cardinal symptoms of Switra except white colored patches. So it is a cosmetic disfigurement and patients generally complain about their appearance. As per modern science when melanin, the pigment necessary for colour of skin is not produced leads to white patches and Switra is co-related with Vitiligo. Vitiligo affects the 1% of world population. The effective treatment for Switra is yet to be found out, as the response rate is very much less. As per Ayurvedic classics Chikitsa of Switra consist both Antaparimarjana and Bahirparimarjana Chikitsa. Here is an attempt to establish the therapeutic potentialities of Swayambhuva Guggulu with Bringaraja Kwatha as internal administration and

A Critical Review on the Etiopathogenesis and Treatment of Kaphaja Kasa (Chronic Bronchitis)

Kasa is one of the most common Vikara which makes the patient to consult a physician. Kasa is one of the pranavaha srothodusti janita vyadhi which hinders the normal life style. Kaphaja Kasa is a type of Kasa dominated by Kapha and Vatadusti. Ayurveda texts explains the Nidana, Samprapti and treatment of Kaphaja Kasa in detail in many contexts. Chronic bronchitis is a pathological condition characterized by the chronic cough and excessive mucous secretion in the tracheo bronchial tree. Cigarette smoking, environmental pollution, unaccustomed occupational surroundings are major causes of chronic bronchitis. Even though it is not life threatening, but on triggering causes may lead to acute exacerbation of symptoms and may need immediate intervention. Kaphaja Kasa can be best compared with chronic bronchitis. The mucolids, expectorants and cough suppressants are failing to relive the chronic bronchitis, so there is a major role of Ayurveda in treatment of Kaphaja Kasa. Here an attempt is made to review causes, pathogenesis and treatment of Kaphaja Kasa w.s.r. to chronic bronchitis

A Litreary Review of Vishama Jwara and its principle of treatment

In Ayurveda, Jwara is not merely the concept of raised body temperature, but as is said in Charaka Samhita, 'Deha- Indriya- Manah- Santap' is the cardinal symptoms of Jwara. This can be defined as the state where the body, mind as well as sense oragans suffer due to the high temperature. Vishamajwara is a type of fever, which is described in all Ayurvedic texts. Charaka mentioned Vishamajwara and Chakrapani have commented on Vishamajwara as Bhutanubanda, Susruta affirmed that Aagantuchhanubhandohi praysho Vishamajware. Madhavakara has also recognised Vishamajwara as Bhutabhishangajanya (infected by microorganism). Vishamajwara is irregular (inconsistent) in it's Arambha (nature of onset commitment), Kriya (action production of symptoms) and Kala (time of appearance) and possesses Anushanga (persistence for long periods). The treatment of this disease depends upon Vegavastha and Avegavastha of Jwara. Various Shodhana and Shamana procedures are mentioned in classics to treat Visham Jwara

A comparative clinical study to access the role of Basti and Virechana Karma followed by Rasayana in post menopausal Asthikshaya (Osteoporosis)

Rajonivrutti condition manifests in the end phase of Jarawastha; but its Samprapti begins from the Sandhikala of Madhyamawastha and Jarawastha due to Vatavruddi in womens reaching Rajonivrutti. Postmenopausal Asthikshaya is a disabling disease, which renders women a bedridden life. Here 40 subjects diagnosed with postmenopausal Asthikshaya fulfilling the inclusion criteria were selected for the study and randomly categorized intp two groups as group A and group B each consisting of 20 subjects. Group A received Amapachana with Hinguvachadivati, Yastimadhu Siddha Ksheerabasti administered in Yoga Basti schedule followed by Tritiyatriphala Rasayana. Group B received Amapachana with Hinguvachadivati, Sadhyosnehapana with Amrita Ghrita, Sarvanga Abyanga with Murchita Tilataila followed by Sarvanga Swedana and Sneha Virechana was admistered with Eranda Taila followed by Tritiyatriphala Rasayana was given. Tritiya Triphala Rasayana selected for the present study by adapting all the general principles of prevention and management of Asthikshaya and as it is a well known Rasayana