The phrase “Swasthyasya Swasthya Rakshnam” represents, maintaining the health of a healthy person, prevention of disease and “Aaturasya Vikara Prasamanam”, which means curing the disease of ailing person. These are the main aim and objective of Ayurved. The Shalakyatantra, a part of Astanga Ayurved, deals with the disease above throat. It includes the disease and treatment of Netra, Karna, Nasa, Kantha, Mukha, Danta and Siro-Kapala Gata Roga. Sansamana (conservative), Samsodhana (Panchakarma) and the Shastra chikitsa (surgical procedures) are the essential treatment modalities followed to treat a disease. These are the basic treatment modalities, explained in the classical texts of Ayurved. Panchakarma is a branch Ayurveda, meant for the removal of vitiated Dosha, Mala or toxic part of body and balances Dosha-Dushya through, Vamana, Virechana, Nashya, Basti, Rakta Mokshyana etc. In the disease like Abhisyanda, Adhimantha Timira, Danta Nadi, Upakusha and Dusthapratishyaya, most of the Panchakarma therapies are indicated according to the severity of the disease. In practice the patient, who undergoes Panchakarma or Sodhana Chikitsa as Pradhana karma or Poorvakarma shows better result than the patient treated without Sodhanakarma. The patients, treated with Sodhanakarma recover faster than patient treated only with Shamana-chikitsa does. Therefore, increasing and mainstreaming the Panchakarma procedure in Shalakya Tantra will definitely provide an effective and satisfactory outcome in Urdhwajatrugata disorders.
Background and Objective: Axial-myopia is characterized by blurriness of vision for distance caused by increased in A-P diameter. Usual treatment for myopia is optical correction by optical glass and contact lens. To restore distance vision, surgical intervention like, LASIK is adopted, which has complications like dry eye syndrome and astigmatism. The Ayurvedic approach of the disease mainly concentrates on treating the disease and preventing the progression of the disease. There are many hypothetical theories regarding mode of action of Tarpana on Myopia and Timira. In this study, an attempt is made to observe the effect of Tarpana on A-P diameter of eyeball and to know the difference between Tarpana by plain Go-Ghrita and Triphala Ghrita. Materials and Methods: 20 patients of Group A, were treated with Go-Ghrita Tarpana (two sittings of 7 days each, with the gap of 14 days) and in Group B, 20 patients were treated with Triphala-Ghrita Tarpana (two sittings of 7 days each, with the gap of 14 days). Results: The data of both the groups were collected according to the objective and subjective parameters and analyzed using the most appropriate statistical test (repeated measures of ANOVA, Bonferroni Test and Mann- Whitney U Test). The efficacy is statistically significant within the group at P <0.001and statistically insignificant between the groups at P >0.05 among all the parameters. Interpretation and Conclusion: On comparison of Go-Ghrita Tarpana with Triphala-Ghrita Tarpana, both have an equal effectiveness on distant vision, Optical correction and A-P diameter.
Language is the base of communication. Communication is made to understand and learn the mind and imagination. Ayurveda, the ancient life science is full of terminologies. To treat any disease, one should have thorough knowledge regarding those terminologies and their multiple meanings used in different con-texts. A very little description of Drishti and Patala are available in the classical literature regarding its measurement, shape, size and Panchabhoutiktwa, which is not sufficient to confine Drishti and Patala to any one part of eye. By analyzing different quotations of classical literature, we have tried to correlate the term Drishti and Patala to the structures of eyeball. As the meaning suggests the Patala is a covering, which covers the Drishti. In addition, based on the Dhatu Ashraya on four Patala of eyeball, the cornea with aqueous, the Lens with uveal tract, the posterior sclera and the retina with optic nerve can be consid-ered as the Prathama, Dwitiya, Tritiya and Chaturtha Patala respectively. Pramana of Drishti suggests it as the fovea. Drishti is the central cornea, based on instillation of Aschyatono. Drishti is constricted and dilated in sun and in shadow or dim light. This refers to change in diameter and thickness of Drishti. There-fore, Drishti is pupillary aperture and lens. The Drishti can be the refractive media, visual pathway and ret-ina of eyeball as Avyaktadarshana, Vramita Darshana are the symptom of Timira Roga. The Shadvida Roopa of Linganasha can be compared with the different stages of nuclear cataract. So, the Drishti can be the lens. The central cornea, pupillary aperture and the lens can be considered as Drishti, as the opacity near the Drishti produces loss of vision. The ancient surgical procedure of Sleishmika Linganasha (cata-ract) suggests Lekhana Karma over the Drishti. This is to be done on Drishti until vision is achieved. The symptom of Drishtigata Roga is similar to the symptoms like day blindness, night blindness, blurred vi-sion, distorted vision (Avyaktadarshana, Vramita Darshana) etc. are also the symptoms of retinitis pigmen-tosa, retinitis and other pathology of retina. Therefore, Drishti is retina, fovea and optic nerve. Hence, the Drishti cannot be a single structure, rather Drishti is the refractive pathway and refractive media of eyeball.
Ornaments are the marker of culture, tradition, status, passion and personality. Sometimes those heavy ornaments cause trauma and recurrent infection in the piercing-hole of ear, which may lead to enlargement of the piercing hole. To restore the, enlarged piercing hole; in Ayurved we have techniques like scraping and suturing of the piercing-hole edges, which is also practiced by modern advanced surgery. Kshara (alkali) is an Anushashtra; it performs the Lekhana (scraping), Chhedana (excision), Bhedana (incision), Ropana (healing) and also ceases the bleeding. Because of these properties, Kshara can also be used to restore the enlarged piercing-hole of ear. The Kshara causes ulceration of the piercing-edges and induces healing through the inflammation, proliferation and remodeling phases. There were inflammation, secretion and gradually the piercing hole healed. Based on this concept, we have tried to restore the piercing hole of the ear through Ksharakarma and an ideal protocol is made for this procedure.
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