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RGUHS Nat. J. Pub. Heal. Sci Vol No: 11 Issue No: 1 pISSN: 2249-2194
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A Critical Review of Shonitasthapana Varga Dravyas on Rakta Dhatu
Naveen V*1, MS Veena Mullur
1Sri Sri College of Ayurvedic Science and Research, Bengaluru, Karnataka, India
2Government Ayurveda Medical College, Bengaluru, Karnataka, India
2Government Ayurveda Medical College, Bengaluru, Karnataka, India
Classification of dravyas based on karma and scientific rationality of assigning them into particular vargas or groups is one of the hallmarks of our Acharyas in Ayurveda. Shonitasthapana varga dravyas mentioned by Charaka and Vagbhata is a distinctive group for the diversity of its sources as well as actions. A critical analysis of Shonitasthapana varga dravyas based on literature review of classical texts, commentators, research works, etc. revealed varied actions of the dravyas which can be categorized into raktavardhana, raktaprasadana and raktasthambana karmas. The group includes sthavara (five drugs), jangama (one drug), oudbida (two drugs) and ahara dravyas (two dravyas), which add to the uniqueness of being used as oushada as well as pathya. The judicious use of these dravyas after ascertaining their qualities and pharmacological activities offer a wide scope for utility of these drugs in various hematological disorders.
Decoding Respiratory Distress: A Yogatantrayukti Perspective
Suraksha*1, Sri Nagesh KA2
1 Department of Ayurveda Samhita and Siddhanta, Sharada Ayurveda Medical College and Hospital, Devinagara, Mangalore, Karnataka, India
2 Sri Sri College of Ayurvedic Science and Research, Udipalya, Bangalore, Karnataka, India
2 Sri Sri College of Ayurvedic Science and Research, Udipalya, Bangalore, Karnataka, India
Respiratory distress is a condition in which the person experiences difficulty in breathing due to various infective or obstructive pathologies involving the respiratory system. Respiratory distress is often a final common pathway for various life-threatening conditions, regardless of underlying cause. Hence understanding the pathology behind the presentation of respiratory distress is crucial as it is a common presenting symptom prior to death and analyzing it promptly can make a significant difference in providing high quality care for improving patient’s outcome. Decoding of respiratory distress is done by using Yogatantrayukti which is one of the study tools used to understand the concept of shvaasa explained in Hikkashvaasachikitsitam Adhyaya of Charaka samhita in Ayurveda. Yogatantrayukti offers structured learning approach to understand the pathology of respiratory distress which is termed as ‘shvaasa’ in Ayurveda. A complex and diverse perspective of shvaasa as primary disease and as a secondary symptom to any systemic disease, is simplified by Yogatantrayukti. An obstructive pathology in digestive system or excretory system causes respiratory distress. Hence keen observation of these systems is also necessary while managing respiratory system. Molecular and clinical pathology of shvaasa is understood by applying yogatantrayukti to different types of shvaasa and anatomical pathology is understood by studying verses related to the causes of shvaasa.
Ayurvedic Management of Hepatocellular Jaundice - A Case Report
Rakesh Moolya1, Bargale Sushant Sukumar2
Department of Kayachikitsa, Sri Dharmasthala Manjunatheshwara College of Ayurveda and Hospital, Hassan, Karnataka, India
Department of Swasthavritta and Yoga, Sri Dharmasthala Manjunatheshwara College of Ayurveda and Hospital, Hassan, Karnataka, India
Department of Swasthavritta and Yoga, Sri Dharmasthala Manjunatheshwara College of Ayurveda and Hospital, Hassan, Karnataka, India
Jaundice is a disorder characterized by yellowish pigmentation of the skin, sclerae, mucous membrane, and excretions due to hyperbilirubinemia and bile pigment deposition. There is a disruption in the balance between bilirubin production and clearance. There are three different forms of jaundice: hemolytic, hepatocellular, and obstructive. Jaundice is referred to as ‘Kamala roga’ in Ayurveda. Excessive intake of Ushna (hot), Tikshna, or Pitta Prakopaka (aggravating) diet is the primary cause of Kamala. This results in increased pitta dosha along with the vitiation of the Mamsa (muscles) and Rakta (blood) Dhatus. The present case report discusses the details of a 28-year-old female patient who complained of Peeta (yellowish discoloration) of her eyes, nails, and urine, as well as a decreased appetite, fever, increased liver function test values (SGPT- 525 U/L and SGOT- 719 U/L) and a total bilirubin content of 15.2 mg/dL). Based on the physical examination and liver functional test results, a diagnosis of Kosthashritha Kamala was made. This condition bears a striking resemblance to hepatocellular jaundice. According to Ayurveda, Virechaka (a purgative), Rasayana (a rejuvenator), and Dhatuvardhaka (which nourishes bodily tissues) are the next steps in the treatment of Kamala Roga after Virechana. Herbomineral formulations such as Agnitundi Vati, Nirocil, Bhumyalaki capsule, Patolokaturohindyadi Kashaya, and Avipattikara Choorna should be administered internally for 30 days together with Pathya Palana. In the case presented, all the parameters, including the liver function test showed improvement (SGOT - 39.3 U/L, SGPT-21 U/L, and total bilirubin 1.8 mg/dL).
Exploring the Power of Pranic Healing: An Evidence-based Perspective on Daivavyapashraya Chikitsa
Vinushree M.K.S.*, Venkatakrishna K.V.
Department of Swasthavritta and Yoga, Government Ayurveda Medical College and Hospital, Mysuru, Karnataka, India
Utilization of divine or subtle energies to treat disease constitutes Daivavyapashraya Chikitsa (DC). Mantra, Manidharana, Dana, Tapa, Niyama, etc., show effect through Prabhava. DC is the first among Trividha Chikitsa, that offers multiple possibilities for utilizing the energy. Prana is the first Eshana, Pradhana Vata, a life force, one responsible for physical, psychological, and spiritual health. Prana is universal, and traditional practices like Tai Chi, Chi-kung, Acupuncture, Marma therapy, Reiki, and Pranic Healing use Prana for therapeutic purposes. Pranic Healing (PH) is a science that uses Prana to balance the energy conditions of the body for restoring physical and psychological health. The healer removes the diseased energies and transfers fresh Prana to an affected part. PH acts on Pranamaya, Manomaya, and other subtle Koshas. This is a perfect example of DC. A comprehensive literary review was done using classical texts, online and offline scientific journals in PubMed, Scopus, etc., to search for evidence on DC. Research papers on Prana, Pranic perception, effect of PH were collected, and analyzed. Multiple studies prove that Pranic energy can be perceived easily which induces a sense of peace. PH produced positive change in subjects with chronic obstructive pulmonary disease (COPD), mild to moderate depression, and fibromyalgia. It improves the quality of life. PH has the potential to be used as an adjuvant therapy with Ayurveda. Since PH and DC share similar fundamental principles, this will be a perfect example of the fusion of science with spirituality.
Critical Review on Hamsa Pottali Rasa - A Herbo-mineral Formulation
Pooja B1*, Seema M B2, Surekha S Medikeri2
1. Department of Rasashastra and Bhaishajya Kalpana, SDM College of Ayurveda and Hospital, Hassan, Karnataka, India.
2. Department of PG & PhD Studies in Rasashastra and Bhaishajya Kalpana, Government Ayurveda Medical College, and Hospital, Bangalore, Karnataka, India
2. Department of PG & PhD Studies in Rasashastra and Bhaishajya Kalpana, Government Ayurveda Medical College, and Hospital, Bangalore, Karnataka, India
Ayurveda often mentions use of herbal and herbo-mineral formulations in various disease conditions. In classics, we discover ayurveda formulations with the same name in several books. While they occasionally share the same components and indications, they also have different ingredients and indications despite sharing the same name. The action of a formulation depends on various factors such as, ingredients and their pharmacological actions, time of collection, method of preparation, dose, route of administration and adjuvants. Therefore, it is essential to comprehend the formulations before using them for medicinal purposes or further research. Hamsa Pottali Rasa is one such example. Four formulations are available in the literature in the name of Hamsa Pottali Rasa. All four references are indicated in grahani and mostly act on digestive and respiratory conditions. In this study, an effort was made to compile and analyze the four Hamsa Pottali Rasa formulations from different texts, and also to provide insight into their components, dosages, indications, modes of action, and applications.
Modernization of Ayurveda: A Needful or Purposeless Task
Suhas M*, Shreevathsa B M
Affiliation: PG Department of Ayurveda Samhita and Siddhanta, Government Ayurveda Medical College, Mysuru, Karnataka, India
The valuable knowledge of ancient India initially was passed down from gurus to their shishyas in the form of oral narration (Shruti) and this was later transferred in the form of writings (Smruti) due to various limitations. Ayurveda existed as the Upaveda of Atharva Veda. This ancient medical science has traversed through various time periods until today. With the advancement of contemporary sciences, there are consequential discussions among the Ayurveda fraternity with regards to the necessity for modernization of Ayurveda. It is need of the moment to assess and reassess the need for modernization of Ayurveda. The present study was one such attempt oriented towards elucidating “Modernization” in the field of Ayurveda and determine the domains that demand modernization and those that do not need it. The classical texts of Ayurveda and research articles from standard e-data base were consulted for the study. Initially, the guidelines for upgradation of Ayurveda provided in the classicals were investigated. Later, published research articles were reviewed for the gap-analysis. Finally, domains that demand modernization and those that does not yield an outcome were delineated. It was found that acharyas have provided an internal framework within which Ayurveda can be modernized. All these principles fall into either ‘Static’ domain or ‘Dynamic’ domain, among which only those under dynamic domain demand timely modernization. To conclude, for a shastra to be alive for ages, the practice of its core principles is most essential. But, when the practice needs modifications without opposing the authenticity, there is no harm in accepting the same.