Administrators, Editors, Bots, Bureaucrats, Charaksamhita, Moderators (CommentStreams), Interface administrators, Administrators
10,110
edits
Changes
Jump to navigation
Jump to search
Line 144:
Line 144: − + − + − + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
no edit summary
<p style='text-align:justify;'>Acharya Charaka mentions the need of collection of medicinal herbs and commodities which are important for supporting the life in emergencies or epidemics beforehand, as there can be scarcity of the even most basic life needs during such period. (Cha. Sa. Vimana Sthana 3/4)This denotes the basis of disaster management and organisation of healthcare facilities during epidemics. The hospitals should be well prepared with all the emergency and required facilities to combat the health consequences of disasters.<ref name="ref28">Hospital Preparedness for Epidemics [Internet]. [cited 2020 Apr 9]. Available from: https://www.who.int/publications-detail/hospital-preparedness-for-epidemics</ref> <br/>The principal line of treatment in the management of diseaseslike jwara is pachana (medications enhancing digestion), vamana (therapeutic emesis) and apatarpana (depleting procedures). (Cha. Sa. Vimana Sthana 3/40) Ushnodaka (warm water) helps in achieving all the above criteria. It is also indicated for the treatment of jwara as it pacifies vata and kapha dosha. (Cha. Sa. Vimana Sthana 3/40) It facilitates digestion and relieves anorexia due to its deepana (appetizing), pachana (digestion) properties. It satiatestrishna (thirst), when consumed even in small quantities. Its consumption is especially indicated in management of conditions like kasa (cough), peenasa (sinusitis), nava jwara (pyrexia), shwasa (breathing abnormality), etc. which represent majority of infectious diseases.(Cha. Sa. Chikitsa Sthana 22/58) <br/>The generalized principles for management of janapadodhvansa include the measures for the promotion, preservation and correction of both physical and mental health. The panchakarma is the main line of treatment in these conditions. (Cha. Sa. Vimana Sthana 3/13) Vamana is important for the radical removal of vitiated dosha especially the kapha dosha and helps in pacifying the jwara and nausea (hrillasa) related conditions associated with the infection. (Cha. Sa. Chikitsa Sthana 3/146) Virechana also helps to evacuate the vitiated dosha through the faeces and corrects the agni vitiation. (Cha. Sa. Chikitsa Sthana 3/169) Basti controls the vitiated vata and helps in excretion of the toxins and faecal matter from the bowel region. (Cha. Sa. Siddhi Sthana 1/40) Due to nasya or nasal instillation invading pathogens get adsorbed on the surface restricting their growth and further progressiom. Nasya is thus particularly useful in the treatment and prevention of respiratory tract infections. Snehana (internal administration of ghee or oil) in form of go-ghrita ( ghee). Jwara involves the obstruction of swedavaha strotas ( body channels carrying sweat) hence it will help to expel the toxins by inducing the process of swedana. (Cha. Sa. Chikitsa Sthana 3/130) Deepana pachana treatments play an important role at every step in management as maintenance of agni function is of prime importance in prevention of any disease. <br/>Dhoomapana is a treatment where the particulate matter in dhooma (medicated smoke) has anti-microbial activity and maintains integrity of respiratory tract. It is thus indicated in many respiratory conditions (Cha. Sa. Sutra Sthana 5/27-32).Gandusha (Oil pulling),kavala (gargling), dantapavana (brushing or cleaning of teeth) act as mechanical barriers by avoiding the entry of pathogens through the buccal cavity.Sharira parimarjana (cleaning of body surface) and snana (bathing) measures contribute to cleansing of the body surfaces and also includes hasta,pada and mukha prakshalana i.e. hand and feet sanitization to prevent the spread of disease. (Cha. Sa. Sutra Sthana 5/93-94)
<p style='text-align:justify;'>Acharya Charaka mentions the need of collection of medicinal herbs and commodities which are important for supporting the life in emergencies or epidemics beforehand, as there can be scarcity of the even most basic life needs during such period. (Cha. Sa. Vimana Sthana 3/4)This denotes the basis of disaster management and organisation of healthcare facilities during epidemics. The hospitals should be well prepared with all the emergency and required facilities to combat the health consequences of disasters.<ref name="ref28">Hospital Preparedness for Epidemics [Internet]. [cited 2020 Apr 9]. Available from: https://www.who.int/publications-detail/hospital-preparedness-for-epidemics</ref> <br/>The principal line of treatment in the management of diseaseslike jwara is pachana (medications enhancing digestion), vamana (therapeutic emesis) and apatarpana (depleting procedures). (Cha. Sa. Vimana Sthana 3/40) Ushnodaka (warm water) helps in achieving all the above criteria. It is also indicated for the treatment of jwara as it pacifies vata and kapha dosha. (Cha. Sa. Vimana Sthana 3/40) It facilitates digestion and relieves anorexia due to its deepana (appetizing), pachana (digestion) properties. It satiatestrishna (thirst), when consumed even in small quantities. Its consumption is especially indicated in management of conditions like kasa (cough), peenasa (sinusitis), nava jwara (pyrexia), shwasa (breathing abnormality), etc. which represent majority of infectious diseases.(Cha. Sa. Chikitsa Sthana 22/58) <br/>The generalized principles for management of janapadodhvansa include the measures for the promotion, preservation and correction of both physical and mental health. The panchakarma is the main line of treatment in these conditions. (Cha. Sa. Vimana Sthana 3/13) Vamana is important for the radical removal of vitiated dosha especially the kapha dosha and helps in pacifying the jwara and nausea (hrillasa) related conditions associated with the infection. (Cha. Sa. Chikitsa Sthana 3/146) Virechana also helps to evacuate the vitiated dosha through the faeces and corrects the agni vitiation. (Cha. Sa. Chikitsa Sthana 3/169) Basti controls the vitiated vata and helps in excretion of the toxins and faecal matter from the bowel region. (Cha. Sa. Siddhi Sthana 1/40) Due to nasya or nasal instillation invading pathogens get adsorbed on the surface restricting their growth and further progressiom. Nasya is thus particularly useful in the treatment and prevention of respiratory tract infections. Snehana (internal administration of ghee or oil) in form of go-ghrita ( ghee). Jwara involves the obstruction of swedavaha strotas ( body channels carrying sweat) hence it will help to expel the toxins by inducing the process of swedana. (Cha. Sa. Chikitsa Sthana 3/130) Deepana pachana treatments play an important role at every step in management as maintenance of agni function is of prime importance in prevention of any disease. <br/>Dhoomapana is a treatment where the particulate matter in dhooma (medicated smoke) has anti-microbial activity and maintains integrity of respiratory tract. It is thus indicated in many respiratory conditions (Cha. Sa. Sutra Sthana 5/27-32).Gandusha (Oil pulling),kavala (gargling), dantapavana (brushing or cleaning of teeth) act as mechanical barriers by avoiding the entry of pathogens through the buccal cavity.Sharira parimarjana (cleaning of body surface) and snana (bathing) measures contribute to cleansing of the body surfaces and also includes hasta,pada and mukha prakshalana i.e. hand and feet sanitization to prevent the spread of disease. (Cha. Sa. Sutra Sthana 5/93-94)
<br/>The rasayana chikitsa forms the backbone of treatment of janapadodhvansa as it is pivotal in enhancing the immune response to pathogenic external and internal invasion and stress. (Cha. Sa. Vimana Sthana 3/13)Different rasayana acting on pranavaha, rasavaha strotas, annavaha strotas depending on the dosha and site involvement can thus be implemented for management of janapadodhvansavyadhi. Use of various rasayana like Chyavanaprasha rasayana (Cha. Sa. Chikitsa Sthana 1/1/62-74), Bramha rasayana (Cha. Sa. Chikitsa Sthana 1/1/41-57), Amalaki rasayana (Cha. Sa. Chikitsa Sthana 1/2/9-14) etc. are popular in clinical scenario for of maintenance of health during pandemic conditions. <br/>Other non-pharmacological and psychotherapy based approaches like sadvritta palana (following proper code of conduct) and behavioural attributes like satyabhashana (honesty), bhootadaya (compassion), bali (sacrifice), devata archana (devotion), daana (charity), vriddhopaseva (showing care and empathy towards the elderly) are mentioned to facilitate the social and mental health. Providing support and care to people and families affected with pandemics is of vital importance to balance the psychological components of health especially during the pandemic like conditions. (Cha. Sa. Vimana Sthana 3/15-16) <br/>Sadvritta emphasizes on the spread and containment of the sansargajanya vyadhi (infectious diseases) and their mode of transmission. (Cha. Sa. Sutra Sthana 8/18) The sadvritta focuses on various domains like physical health, social behaviour, psychological state,hygiene, food etiquettes thus providing holistic care. <br/>The treatment and preventive aspects of epidemics in purview of ayurveda can be summarized in the following table-</p>
<br/>The rasayana chikitsa forms the backbone of treatment of janapadodhvansa as it is pivotal in enhancing the immune response to pathogenic external and internal invasion and stress. (Cha. Sa. Vimana Sthana 3/13)Different rasayana acting on pranavaha, rasavaha strotas, annavaha strotas depending on the dosha and site involvement can thus be implemented for management of janapadodhvansavyadhi. Use of various rasayana like Chyavanaprasha rasayana (Cha. Sa. Chikitsa Sthana 1/1/62-74), Bramha rasayana (Cha. Sa. Chikitsa Sthana 1/1/41-57), Amalaki rasayana (Cha. Sa. Chikitsa Sthana 1/2/9-14) etc. are popular in clinical scenario for of maintenance of health during pandemic conditions. <br/>Other non-pharmacological and psychotherapy based approaches like sadvritta palana (following proper code of conduct) and behavioural attributes like satyabhashana (honesty), bhootadaya (compassion), bali (sacrifice), devata archana (devotion), daana (charity), vriddhopaseva (showing care and empathy towards the elderly) are mentioned to facilitate the social and mental health. Providing support and care to people and families affected with pandemics is of vital importance to balance the psychological components of health especially during the pandemic like conditions. (Cha. Sa. Vimana Sthana 3/15-16) <br/>Sadvritta emphasizes on the spread and containment of the sansargajanya vyadhi (infectious diseases) and their mode of transmission. (Cha. Sa. Sutra Sthana 8/18) The sadvritta focuses on various domains like physical health, social behaviour, psychological state,hygiene, food etiquettes thus providing holistic care. <br/>The treatment and preventive aspects of epidemics in purview of ayurveda can be summarized in the following table-</p>
{| class="wikitable" style="text-align:justify;"
! colspan="2"| Other measures to ensure the promotion of health
! colspan="2"| Promotion of mentalandsocial health
|-
| Behavioural attributes
|
* All these include the promotion of mental health during epidemic conditions which affect all the strata of the society.
* Mental and social health is as important as the physical health as epidemics result in massive disruption of all aspects of health.<ref name="ref29"></ref>
|-
| Practice of sadvritta
|
* Sadvritta is the righteous code of conduct representing different aspects of hygiene, social conduct, morals and behaviour.
* These measures include regular cleansing and trimming of nails (nakhakartana), hygiene and regular cleansing of external orifices (malayana shodhana), daily bath (snana), use of fragrances (gandhopasevana) in order to arrest the foul odour, to cover ones face while experiencing sneeze, laughter or yawn and avoiding touching of face and nasal area.(Cha. Sa. Sutra Sthana 8/18-19)
|-
| Shivanam upasevanaam <br/>(using means of protection)
|
* Shivanam upasevanam can be understood as the usage of means of protection against the spread of diseases.
* These can include the mechanical, chemical and remedial measures.
* For instance, to arrest the spread of novel corona virus, WHO has suggested measures like the usage of protective material like PPE kits which include gloves, surgical face masks, goggles, face shield, and gowns etc. and routine cleansing and disinfection of environmental and other frequently touched surfaces including hand sanitization.<ref name="ref30"></ref>
|-
| Bramhacharya palana <br/>(Following safe sexual behaviour)
|
* Sexually transmitting diseases (STD) spread through sexual contact and can affect healthy individuals unaware of the spread of such diseases. These can subject a disastrous impact on the health of women and infant.<ref name="ref31"></ref>
* Acquired immunodeficiency syndrome (AIDS) being the most prominent example of potential spread of such morbidity inducing diseases in the community.<ref name="ref32"></ref>
|-
| Dharma shashtranaam katha <br/>(Recreational measures)
|
* Epidemics result in quarantine and isolation of families thus reducing the social contact and depleting the mental health.<ref name="ref33"></ref>
* Recreational measures are hence important to avoid panic and maintain the mental health during the epidemics. WHO also suggests in the same context as self- care, using coping strategies such as ensuring sufficient rest during work or between shifts,consumption of sufficient and healthy food, regularly performing physical activity, maintaining the social and mental wellbeing by staying in contact with family and friends. <ref name="ref34"></ref>
|-
! colspan="2"| Measures according to Sushruta Samhita
|-
| Sthana Parityaga
|
* It refers to leaving the place afflicted with disease or getting transported to infection free space for containment of disease
* Quarantine and isolation of those suffering from the infective conditions is necessary to contain the further spread of infection and disease
|-
| Shanti Karma
|
* This includes the spiritual and religious measures for the protection from rakshogana (antimicrobial)and negative afflictions.
|-
| Prayaschitta
|
* As the adharma is considered to be important aspect in causation of janapadodhvansa, the papakarma(..)can be alleviated through some form of prayaschitta or good deeds
|-
| Japa (meditation), <br/>homa (sacred offering to fire), <br/>Ijya (sacred offerings)
|
* This again includes performing the religious deeds and offerings to sacred fire which help to curb the negativity in the atmosphere and mind.<ref name="ref35"></ref>
* Recent researches have proved its positive effects on health
|-
| Anjali namaskara <br/>(greetings with folded hands, <br/>avoiding personal contact)
|
* This again includes the spiritual awakening promoting the positivity in mind
* This also implicates avoidance of personal contact during greeting or welcoming the strangers
|-
| Tapa (following spiritual path), <br/>dana (charity), <br/>niyama (following proper regulations), <br/>daya (compassion), <br/>diksha (rites), <br/>guru abhigama (serving the elderly and teachers)
|
* These include the measures followed for mental and social decorum facilitating the mental health.
|-
|}