Apasmara Chikitsa: Difference between revisions

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The diseases with convulsive movements of the body and loss of memory can be considered for differential diagnosis for ''apasmara''. Though ''apasmara'' is a ''manasa vikara'', the diseases with presentation of ''kampa''(tremors), ''gatra vikshepa'' (abnormal body movements), ''vepathu''(trembling), etc in the form of paroxysms can be thought of for discussion under differential diagnosis. They include ''akshepaka'' (''vata vyadhi''), ''dandaka'' (stiffness), ''ardita'' (facial palsy or hemeparesis), ''apatanaka'' (status epilepticus), ''apatantraka'' (opisthotomus) and ''vepathu'' (''kampavata'', or tremors).

''Akshepaka'' is explained as a ''vata vyadhi'' in [[Chikitsa ~~Sthana~~]] ~~28th chapter characterised~~ by repeated convulsive movements of body when vitiated vata affects muscles and tendons of hands and legs. (Verses 51, 52)

''Akshepaka'' is explained as a ''vata vyadhi'' in [[Vatavyadhi Chikitsa]], characterized by repeated convulsive movements of body when vitiated ''vata'' affects muscles and tendons of hands and legs. (Verses 51, 52)

~~Dandaka is denoted in the same context as stambha (stiffness) manifested in pani [hands], pada [legs], shira [head], prishtha [back] and shroni [pelvis] making body stiff like wooden log. (verse52)~~

Ardita caused when vayu does upashoshana [dries up] of bahu [arm] pada [leg] and janu [knees], is characterised by vakrata [curved] of mukhardha bhaga [half face] and also shareerardha [half body]. The attacks of ardita donot include convulsions as presenting feature. (Verses 38 to 42)

~~Apatanaka~~ is ~~also a disease caused by vitiated vata either independently or due to avarana [obstruction] caused by kapha characteristically manifests with frequent unconsciousness~~, ~~antarayama~~ (~~forward bending of the body~~) and ~~bahirayama~~ (~~backward bending of the~~ body~~). Because of this bending the disease is otherwise known as dhanustambha~~. (~~Verses 43 to 48~~)

''Dandaka'' is denoted in the same context as ''stambha'' (stiffness) manifested in ''pani'' (hands), ''pada'' (legs), ''shira'' (head), ''prishtha'' (back) and ''shroni'' (pelvis) making body stiff like wooden log. (verse52)

~~Vepathu or kampa vata are characterised~~ by ~~kampa~~ (~~tremor~~) of ~~either single part/multiple parts / entire body~~.

''Ardita'' caused when ''vayu'' does ''upashoshana'' (dries up) of ''bahu'' (arm), ''pada'' (leg) and ''janu'' (knees), is characterized by ''vakrata'' (curved) of ''mukhardha bhaga'' (half face) and also ''shareerardha'' (torso). The attacks of ''ardita'' do not include convulsions as presenting feature. (Verses 38 to 42)

~~In any~~ of ~~the above explained conditions either the involvement of hrudaya [heart] or manas[mind] are~~ not ~~specified. Hence they implicate more of neurological pathology rather than psychological disorder~~.

~~Apatantraka which~~ is ~~explained in Trimarmeeya siddhi adhyaya of siddhi sthana~~ (~~9th chapter, verses 12 to 15~~) ~~is very much similar to that of apasmara in its clinical presentation. Avarana of hridaya~~ by ~~doshas lead to paroxysm~~ of the ~~vyadhi with pain in shira, shankha;~~ body bending ~~like a bow, akshepa (convulsions~~)~~, dyspnea, hoarse expiratory cry like that~~ of ~~a pigeon, unconsciousness, etc. Once~~ the ~~avarana to hridaya by the doshas~~ is ~~clear the person looks healthy~~.

''Apatanaka'' is also a disease caused by vitiated ''vata'' either independently or due to ''avarana'' (obstruction) caused by ''kapha'' characteristically manifests with frequent unconsciousness, ''antarayama'' (forward bending of the body) and ''bahirayama'' (backward bending of the body). Because of this bending the disease is otherwise known as ''dhanustambha''. (Verses 43 to 48)

Apatantraka is a hridaya marmashrita vyadhi which indicates variation in emotional intelligence of the person.The theory of neuro-cardiology differentiates apatantraka from apasmara the latter being a disorder of logical intelligence (smriti budhi satwa samplavat- ch. Ni. 8/5)

''Vepathu'' or ''kampa vata'' are characterized by ''kampa'' (tremor) of either single part/multiple parts/entire body.

In any of the above explained conditions either the involvement of ''hridaya'' (heart) or ''manas''(mind) are not specified. Hence they implicate more of neurological pathology rather than psychological disorder.

''Apatantraka'' which is explained in Trimarmeeya siddhi adhyaya of siddhi sthana (9th chapter, verses 12 to 15) is very much similar to that of apasmara in its clinical presentation. Avarana of hridaya by doshas lead to paroxysm of the vyadhi with pain in shira, shankha; body bending like a bow, akshepa (convulsions), dyspnea, hoarse expiratory cry like that of a pigeon, unconsciousness, etc. Once the avarana to hridaya by the doshas is clear the person looks healthy.

''Apatantraka'' is a ''hridaya marmashrita vyadhi'' which indicates variation in emotional intelligence of the person.The theory of neuro-cardiology differentiates apatantraka from apasmara the latter being a disorder of logical intelligence (smriti budhi satwa samplavat- ch. Ni. 8/5)

Apasmara is emphasized as manasa vikara due to loss of smriti (power of recollection), buddhi vyapoha (declining of logical and analytical understanding). The person becomes moodha (stupid). This holds appropriate to say “the loss of logical intelligence in the person”.

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 The diseases with convulsive movements of the body and loss of memory can be considered for differential diagnosis for ''apasmara''. Though ''apasmara'' is a ''manasa vikara'', the diseases with presentation of ''kampa''(tremors), ''gatra vikshepa'' (abnormal body movements), ''vepathu''(trembling), etc in the form of paroxysms can be thought of for discussion under differential diagnosis. They include ''akshepaka'' (''vata vyadhi''), ''dandaka'' (stiffness), ''ardita'' (facial palsy or hemeparesis), ''apatanaka'' (status epilepticus), ''apatantraka'' (opisthotomus) and ''vepathu'' (''kampavata'', or tremors).
-''Akshepaka'' is explained as a ''vata vyadhi'' in [[Chikitsa Sthana]] 28th chapter characterised by repeated convulsive movements of body when vitiated vata affects muscles and tendons of hands and legs. (Verses 51, 52)
+''Akshepaka'' is explained as a ''vata vyadhi'' in [[Vatavyadhi Chikitsa]], characterized by repeated convulsive movements of body when vitiated ''vata'' affects muscles and tendons of hands and legs. (Verses 51, 52)
-Dandaka is denoted in the same context as stambha (stiffness) manifested in pani [hands], pada [legs], shira [head], prishtha [back] and shroni [pelvis] making body stiff like wooden log. (verse52)
-Ardita caused when vayu does upashoshana [dries up] of bahu [arm] pada [leg] and janu [knees], is characterised by vakrata [curved] of mukhardha bhaga [half face] and also shareerardha [half body]. The attacks of ardita donot include convulsions as presenting feature. (Verses 38 to 42)
-Apatanaka is also a disease caused by vitiated vata either independently or due to avarana [obstruction] caused by kapha characteristically manifests with frequent unconsciousness, antarayama (forward bending of the body) and bahirayama (backward bending of the body). Because of this bending the disease is otherwise known as dhanustambha. (Verses 43 to 48)
+''Dandaka'' is denoted in the same context as ''stambha'' (stiffness) manifested in ''pani'' (hands), ''pada'' (legs), ''shira'' (head), ''prishtha'' (back) and ''shroni'' (pelvis) making body stiff like wooden log. (verse52)
-Vepathu or kampa vata are characterised by kampa (tremor) of either single part/multiple parts / entire body.
+''Ardita'' caused when ''vayu'' does ''upashoshana'' (dries up) of ''bahu'' (arm), ''pada'' (leg) and ''janu'' (knees), is characterized by ''vakrata'' (curved) of ''mukhardha bhaga'' (half face) and also ''shareerardha'' (torso). The attacks of ''ardita'' do not include convulsions as presenting feature. (Verses 38 to 42)
-In any of the above explained conditions either the involvement of hrudaya [heart] or manas[mind] are not specified. Hence they implicate more of neurological pathology rather than psychological disorder.
-Apatantraka which is explained in Trimarmeeya siddhi adhyaya of siddhi sthana (9th chapter, verses 12 to 15) is very much similar to that of apasmara in its clinical presentation. Avarana of hridaya by doshas lead to paroxysm of the vyadhi with pain in shira, shankha; body bending like a bow, akshepa (convulsions), dyspnea, hoarse expiratory cry like that of a pigeon, unconsciousness, etc. Once the avarana to hridaya by the doshas is clear the person looks healthy.
+''Apatanaka'' is also a disease caused by vitiated ''vata'' either independently or due to ''avarana'' (obstruction) caused by ''kapha'' characteristically manifests with frequent unconsciousness, ''antarayama'' (forward bending of the body) and ''bahirayama'' (backward bending of the body). Because of this bending the disease is otherwise known as ''dhanustambha''. (Verses 43 to 48)
-Apatantraka is a hridaya marmashrita vyadhi which indicates variation in emotional intelligence of the person.The theory of neuro-cardiology differentiates apatantraka from apasmara the latter being a disorder of logical intelligence (smriti budhi satwa samplavat- ch. Ni. 8/5)
+''Vepathu'' or ''kampa vata'' are characterized by ''kampa'' (tremor) of either single part/multiple parts/entire body.
+In any of the above explained conditions either the involvement of ''hridaya'' (heart) or ''manas''(mind) are not specified. Hence they implicate more of neurological pathology rather than psychological disorder.
+''Apatantraka'' which is explained in Trimarmeeya siddhi adhyaya of siddhi sthana (9th chapter, verses 12 to 15) is very much similar to that of apasmara in its clinical presentation. Avarana of hridaya by doshas lead to paroxysm of the vyadhi with pain in shira, shankha; body bending like a bow, akshepa (convulsions), dyspnea, hoarse expiratory cry like that of a pigeon, unconsciousness, etc. Once the avarana to hridaya by the doshas is clear the person looks healthy.
+''Apatantraka'' is a ''hridaya marmashrita vyadhi'' which indicates variation in emotional intelligence of the person.The theory of neuro-cardiology differentiates apatantraka from apasmara the latter being a disorder of logical intelligence (smriti budhi satwa samplavat- ch. Ni. 8/5)
 Apasmara is emphasized as manasa vikara due to loss of smriti (power of recollection), buddhi vyapoha (declining of logical and analytical understanding). The person becomes moodha (stupid). This holds appropriate to say “the loss of logical intelligence in the person”.