AYUHOM

Export selected to

Endnote

Reference Manager

Procite

Medlars Format

RefWorks Format

BibTex Format

Description of 18 types of bhutonmada or grahonmada (psychiatric diseases caused by idiopathic factors) has been documented by Maharshi Vagbhata. Pischacha grahonmada (PG) is one among those 18 types. No works are available on PG till date. The concept of PG and its clinical application is unclear due to the scarcity of published literature on this topic. The aim of the present study is to explore the condition of PG in terms of contemporary psychiatric literature. Ayurvedic literature pertaining to “Pishacha grahonmada” has been collected from major classical Ayurvedic texts and their commentaries. Electronic databases have been searched to find out the relevant psychiatric and/or neuropsychiatric conditions which are similar to PG by using relevant keywords. PG is characterized by clinical features like Aswastha chittam (feeling uneasy), naikatra tishtantam (unable to sit at one place), paridhaavinam (wandering/pacing/running), dayita nritya geeta haasa ucchishta ratim (hypomania or mania like features), madya maamsa ratim (fond of eating meat, alcohol abuse), shunya nivaasa ratim (staying alone/social withdrawal), nirbhartsanaat (threatening others), deena shankita vadanam (depression with suspiciousness), nakhai aatma vapushi likhantam (self-injurious behavior with nails), nashta smriti (memory loss), baddhaabaddha bhaashinam (irrelevant speech), akasmaat rudantam (crying suddenly), dukhaani aavedayamaana (sharing his sorrows to everyone)/dukhaani avedayamaana (unable to feel pain), uddhvasta (nakedness), rooksha deha and swara (rough emaciated body and voice), durgandham/ashuchi (unhygienic), rathya chaila trina aabharanam (gross abnormal behavior), and bahvaashinam (hyperphagia). “Nashta smriti” is the unique symptom of PG and it denotes memory impairment commonly seen in conditions like dementia. The clinical features of PG have shown similarity with “Frontotemporal dementia” associated with malnutrition and/or Vitamin B₁₂ deficiency. The present study provides inputs for future research works.

Background: Product labels are considered as clinical instruction manual which plays a vital role in providing information to the prescriber and end-user at a glance. As Ayurvedic drugs fall under the purview of the Drugs and Cosmetics Act, 1940, a set of quality criteria-based information is required to be displayed on the labels of Ayurvedic product containers marketed in India. Aim and Objective: In the present study, containers of different Ayurvedic products dispensed at Government hospitals and sold at private pharmacies in Bangalore were selected and checked for their compliance with labeling guidelines as mentioned in Drugs and Cosmetic Act 1940. Results: Among 150 selected products, 78 products were classical preparations and 72 were proprietary medicines. Among the fourteen criteria derived from labeling guidelines mentioned in drugs and cosmetic act, all the 150 products were following the standard guidelines with respect to the six basic criteria like name and address of the manufacture, net weight of the formulation, batch number, license number, date of manufacture and mentioning of the word Ayurvedic medicine. Conclusion: Even though majority of the labels of Ayurvedic drug containers fulfilled the requirements, a good number of Ayurvedic products are still not in accordance with the regulatory requirements in providing label information. Following a strict compliance in some labeling specifications like providing complete details of ingredient with their net weight in metric system, displaying the caution warning for formulations containing schedule E 1 drugs, providing the expiry date, and citing the reference from authentic texts in case of classical formulations is still lacking.

Background: Suicidal ideation in depressive patient is one of the risk factors for premature death due to their hopelessness, worthlessness, to escape or solve the problem, or to take revenge. Objective: The objective of the study is to study the effectiveness of homeopathic medicine in the management of suicidal ideation in depressive episodes. Materials and Methods: Thirty patients were selected for this study based on purposive sampling. The diagnosis was made on international classification of diseases-10 and DSM-V criteria, and grading of severity of depressive episodes and suicidal ideations were assessed before and after treatment by Hamilton depression rating scale and scale of suicidal ideation. This study was carried out for a period of 24 months. The remedy selection was based on the individualization of each case. Potencies ranging 30-10 M were used on the demand of the cases. Patients were reviewed on weekly basis initially and fortnightly on considerable improvement or on demand of the case. Each case was followed up for a minimum period of 6 months. The descriptive statistics such as mean, standard deviation, and percentage were used, and statistical inference was obtained by paired t-test with the scores of before and after treatment P < 0.05 was taken as significant. Results: Scores before and after treatment were compared and statistically significant was observed as P = 0.00001 which is significant. No report of suicidal behavior or attempt or no increased suicidal ideation was reported during the course of study. Conclusion: Homeopathic medicine is found effective in the management of suicidal ideation in depressive episodes.

Vaya (age) plays a significant role in Ayurveda in respect to disease, prognosis, and treatment. Three broad classifications of Vaya according to Ayurveda are Balya Avastha (young age), Madhyama Avastha (middle age), and Jirna Avastha (old age). In Ayurveda, both Shodhana (purification) and Shamana (palliative) Chikitsa (treatment) are indicated in various diseases according to Vaya. An Ayurvedic physician should follow the general rules regarding Panchakarma procedures after the assessment of age. The present article elaborates various Panchakarma procedures according to Vaya in respect of Snehana, Swedana, Vamana, Virechana, Basti, Nasya, and Raktmokshana. Along with the doses of drugs, instrumentation used in Panchakarma according to Vaya is also given special consideration in this article. Ayurveda texts have been studied to collect and compile data regarding the dose of drugs and instrumentation used in various Panchakarma procedures mentioned in relation to Vaya. In Ayurveda, Vaya is an important factor to consider particularly in the case of Panchakarma procedures. Special attention should be given while prescribing Panchakarma procedures to children and in old age. Vaya should be considered as an important parameter where Shodhana and Shamana Chikitsa are to be prescribed. There is a need to pay much attention to Vaya where Panchakarma procedures have to be selected, particularly in the case of children and the elderly.

The remedies used for the enlargement of penis are existing since ancient. The different forms of related complications are seen in their application. It has been noticed in Ayurveda texts systematically by the name of Shook Dosha along with their management. These groups of diseases are existing in different forms and more or less nearer to modern disorders of penis. The described subject of Shook Dosha is ignored and still untouched in Ayurveda fraternity. On probing the accessible sources, the systematic work on subject is not perceived. We aimed to review the Shook Dosha (disease or complications produced by remedies used for penile enlargement) in Ayurveda. The Shook Doshas of ancient classics are nothing but simply the diseases, produced by remedies used for enlargement of penis. Shook Dosha is produced by the person who tries to increase the size of penis with improper method (local application) which leads to eighteen types of Shookjanya (local application prepared with poisonous drugs or insects) diseases.On reviewing from sources and Ayurveda classics, the systematic description of Shook Dosha disease and its management is available. Currently, these Shook Doshas can be correlated with complications produced from the remedies used for penile enlargement. The subject has a future prospective to generate scientific data for stalwarts of Ayurveda.

Psoriatic arthritis (PsA) is inflammatory arthritis usually occurring in patients with psoriasis. Even though skin disease and joint involvement are linked in PsA, they can occur irrespective of each other. An equivalent entity in Ayurvedic literature, Vatarakta is a disabling illness occurring due to the concurrent aggravation of Vata and Rakta. Its Moolasthana (~primary site) of manifestation is joints of hands and feet. With this article, we aim to develop a clinical approach to PsA on the principles of Vatarakta. Relevant information from authentic texts of Ayurveda and contemporary medical literature is gathered, and facts are analyzed to find similarities and dissimilarities between PsA and Vatarakta's etiology, pathogenesis, clinical features, prognosis, and management principles. It was seen that PsA bears similarity to Vatarakta on grounds of etiology, pathogenesis, and clinical features. The few differences seen are not found to be conceptually contradictory. Concepts of Vatarakta can explain the vascular, dermal, musculoskeletal, and systemic changes seen in PsA. The differential of Asthimajjagata Kushtha, Kushtha Updrava, and Aamvata is mandatory to rule out any diagnostic dilemma. Often the patients with psoriasis and/or PsA have hyperuricemia, which has been long viewed and treated on principles of Vatarakta. Hence, Vatarakta may be seen as an umbrella term for immune-mediated or inflammatory musculoskeletal disorders with dermal and systemic manifestations. Clinically, PsA can be understood and managed on principles of Vatarakta.

Novel coronavirus disease (COVID-19), which was first noticed in Wuhan city of China in mid-December, 2019, has stormed health-care system along with the economy across globally. After hitting India in its 2^nd wave causing devasting to human lives is about to hit again in its 3^rd wave reports suggests. Even after putting every effort by the health-care workers, research scientists, microbiologists, and interdisciplinary authorities could not develop a gold standard strategy to contain COVID-19. Ayurveda documented epidemics/pandemics under the context of Janapadodhvamsa (conditions devastate the human settlements). Similarly, infectious diseases have been considered under Sankramika rogas. Pollution of air, water, climate, and environment is responsible for the spread of diseases on such a large scale, resulting in Janapadodhvamsa. Causes of vitiation of air, water, climate, and place along with their characteristics have been enumerated in ancient Ayurvedic classics which result in reasonable damage to the health of the society, ultimately leading to Janapadodhwamsa. Such conditions will manifest in symptoms such as cough, breathlessness, and fever. In Ayurveda, the initial phases of the manifestation can be comparable to Vata-Kaphaja Jwara. Uncontrolled conditions, further vitiate other Doshas and other Rasa, Rakta, and Mamsadi dushyas, thus entering into Sannipataja condition. Lots of drugs in Ayurveda are on the threshold of being identified as a potential treatment in COVID-19 which will be analyzed in this review article and along with other strategies to combat the COVID-19 pandemic though Ayurveda.

Online since 31^st December 2020