Apasmara (epilepsy) is defined by Acharya Charaka as Apagama (deterioration) of Smriti (retention) associated with Bibhatsa Chesta (seizers) due to derangement of Dhi and Sattva. The vitiate Dosha related to the condition are Vata and Rajo Dosha. The main features of Apasmara are impairment in memory or awareness. Even though most of the times, it is considered as Manasrogas (psychic disorders), it is not a Manasroga. Apasmara is one of the diseases, which affects both Sharira (physical) and Manas (mental). A 52-year-old man approached the OPD of Panchakarma department with the impairment of memory in the last 2 years. Earlier he had taken allopathic medicine but he discontinued the medicine due to no significant relief from the adverse effects of the medicines. He was advised with Yoga Basti (enema), Shirodhara (Pouring of medicated oil over head from a distant height), and Nasya (errhine therapy) along with palliative treatment. After 1-month treatment and follow-up, it was observed that the patient was satisfied with treatment and changes in the complaints with improved quality of life. Palliative treatment was advised to the patient for additional.

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Vajikarana (aphrodisiac therapy) mainly deals with the promotion of sexual health, healthy progeny, and treatment of male sexual disorders such as premature ejaculation, erectile dysfunction, and infertility. The formulations described in Ayurveda generally contain ingredients of herbal, herbo-mineral, metal, or animal in origin. Musali or Shweta (White) Musali is a potent herbal drug primarily utilized for Vajikaran therapy and indicated in the management of male infertility. Until date, no published information is presented in compiled form on the classical formulations of Musali with their dose and indications. Therefore, in this study, an attempt has been made to compile different formulations of Musali indicated for Vajikarana therapy. This study aims to gather information on various formulations of Musali primarily utilized for Vajikarana therapy. Critical review of various formulations of Shweta Musali is compiled from seven Ayurvedic texts, and the therapeutic efficacy of Musali is discussed on the basis of available data. Vajikarana formulations of Musali were discovered after Samhita period. In the present review, 51 formulations of Shweta Musali are found, which are mainly indicated for Vajikarana. In the formulations of Musali, ingredients such as Godugdha (cow’s milk), Goghrita (cows clarified butter), Khanda sharkara (sugar), Madhu (honey), Ashwagandha (Withania somnifera L.), Shatavari (Asperagus racemosus Wild.), Vidarikanda (Pueraria tuberosa), Abhrak, Bhasma (calcined mica), and Rasasindoor (red oxide of mercury) augment the Vajikarana potential of Musali and also help to prevent other complications. On the basis of the reviewed research, it is concluded that Musali-containing formulations claimed significant aphrodisiac and spermatogenic properties, and present review will be helpful for research and pharmaceutical standardization purpose of Vajikarana formulations of Shweta Musali.

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Background: Osteoarthritis (OA) is the most common musculoskeletal abnormality. In Ayurveda, it is correlated with Sandhigatavata. Many studies have been conducted for the Ayurvedic management of Sandhigatavata but only with respect to clinical feature. Not a single evidence on their efficacy in radiological findings was available. So through this paper, efforts were taken for the successful Ayurvedic management of Sandhigatavata, evidenced over radiological findings. Aim: The aim of this study was to access the efficacy of Ayurvedic management including Shodhan (purification) and Shaman Chikitsa (palliative therapy) in Sandhigatavata. Materials and Methods: It is a single case study of a 50‑year‑old male patient who was diagnosed as case of Sandhigatavata with pain, stiffness, and swelling in right knee joint, difficulty while walking since 1 month. There was a significant joint space reduction with osteophytes in X‑ray of left knee joint. He was advised for local Abhyanga (massage), Swedana (hot fomentation), Niruha Basti (enema of herbal decoction), Janudhara (oil batch at knee joint), along with Lepa (local application of medicament) and palliative treatment. Results: After 1 month, changes were observed in symptoms, and reduction was seen in gross joint space in X‑ray of right knee joint. Conclusion: Patient got satisfactory relief in clinical features as well as in maintaining joint space, no overlapping of lateral epicondyle of femur and tibia, also no osteoporotic changes were observed in X‑ray after 1 month.

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Background: In Ayurveda, all the skin diseases are explained under Kushtharoga and are classified as Maha Kushtha (major skin disorders) and Kshudra Kushtha (minor skin disorders). In Samhita (classical literatures), it is described that all Kushta to have involvement of Tri Dosha (three bodily humors) but the type of Kushtha depends on the predominance of particular Dosha. The signs and symptoms of Eka-Kushtha (chronic plaque psoriasis) are similar to that of psoriasis explained in modern science. Aim: The aim was to evaluate the role of Ayurveda treatment modalities in Kushtha. Materials and Methods: A male patient aged 51 years presented with the signs and symptoms of well-defined, slightly raised silvery scales over the lower back region, over the both knee joints and hands, and over the trunk region along with severe dryness in whole body, powdery discharge with severe itching, diagnosed it as Eka-Kushta (chronic plaque psoriasis) and was treated with both external and internal therapy, which included Shodhana (purificatory) and Shamana (palliative). Shodhana was given by Sadhya Snehan (proper oleation) followed by Vamana Karma (therapeutic emesis), in which vitiated Doshas (three fundamental bodily bio-elements) are expelled through Urdhvamarga (upward direction through mouth), and Shamana was given by Aushadhi (internal medicine). The total content of Vamana Aushadhi taken by patient was 2800mL and had (Vamana Vega) vomited 10 times (2150mL was output). Results: At the end of Vamana, Pittantik Vamana was achieved. Patient felt notable reduction from Kandu (itching), scaling, and gradual reduction of erythema during treatment. Conclusion: This case study revealed the efficacy of Ayurveda therapy, including both external and internal medications, for 1 month in the management of Kushtha.

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Nail is an important part of body, which plays crucial role in the beauty of female. A pink and lustrous nail is always equated with good health. Paronychia is one of the clinical conditions. It is a type of nail bed infection. It induces severe ugliness to hands due to chronic recurrent infection, which is generally bacterial or fungal in nature. A single case study showing Kunakha condition, which had resistant to therapy in contemporary science, induces encouraging results after the administration of external and palliative treatment (Shaman Chiktsa). Administration of Ayurveda treatment (external and internal) consecutively for 20 days had yielded good results in clinical symptoms as well as significant improvement in cosmetic view. The Shothahara, Rakta Prasadaka, and Strotoshodhaka properties of this remedy successfully subside the pathological features and improve the normal appearance of nail. Combined therapy, which is planned on the basis of basic principles of Ayurveda, conquers over the condition, which becomes resistance to contemporary established treatment.

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Background: Menarche (Rajohdarshana) is one of the milestone of womanhood. However, very concise literature of Rajohdarshana (menarche) is available in the compendia. Ayurveda stands on the fundamentals of Prakruti (physical and mental temperament). The Ahara (food), Vihar (walking for pleasure), and Chikitsa (treatment) are more specific in relation to the Prakruti. Menarche can also be associated with Prakruti. However, no published evidences in regard to relation of menarche and Prakruti were found. Hence, this study will be helpful to assess the symptoms occurring during menarche in context to the Kapha (physiological humors)-dominant Prakruti. The specific symptoms if found can be prevented or treated by advising appropriate Ahara, Vihar, and medications, if any. Materials and Methods: A total of 673 girls were included in the study from the age group 9–15 years, of which 300 girls were excluded as they do not have their menses. Other participants were assessed on the basis of Prakruti Parikshan (physical and mental temperament examination). A total of 100 Kapha-dominant girls were selected for the study. Status of the current menstruation and signs and symptoms were assessed by the questioner. Results and Conclusion: There is direct association between Kapha-dominant Prakruti and menarche, along with premenstrual symptoms. In Kapha-dominant Prakruti, the average age of the menarche is found at 12 years, which mostly starts in between the month of May and November, and also have moderate quantity of blood flow for which is consistent for 5 days at the interval of 28–30 days without any kind of premenstrual symptoms.

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Background: Organ transplantation is the most favored treatment for many of the end-stage organ diseases. The necessity for the organ transplantation is higher than the availability. For the transplantation program to be successful, awareness about organ donation is considered necessary and people must have a positive attitude toward donating organs. Aim: This study aimed to assess the awareness and attitudes about organ donation among the rural population and to estimate the sociodemographic factors linked with their awareness. Objective: The objective of this study was to evaluate the knowledge, awareness, and attitudes about organ donation among populace in Deoli taluka, Wardha, Maharashtra, India. Study Setting and Design: This was a community-based survey study carried out in Deoli taluka, Wardha. Study included persons older than 21 years. Arranged questionnaire was used to collect the outcome. The questionnaire was translated in local language to make them friendly and easy to understand. The sample size taken was convenient and feasible. Materials and Methods: This community-based cross-sectional study was held among young adults older than 21 years in Deoli taluka and they were individually interviewed based on predesigned ordered questionnaire. Data for this survey were collected by door-to-door visit and random sampling using a structured questionnaire through interviewing and observation during Community Health Care Program from Mahatma Gandhi Ayurved College Hospital and Research Centre. The responses were collected and analyzed. Statistical Analysis: Stage-wise variables, for example, gender, education, age, occupation, religion, and awareness on organ donation are shown in percentage. Data was analyzed by using descriptive statistics. Result: Out of 200 participants, 75% were aware and 25% were not aware about organ donation. Among these 150 participants, highest range of awareness was found in the age group of 40–60 years (81%) in which 68% were men and 32% were women. The majority of rural population believes that the reason of organ donation is to save life. Most of the respondents (50%) were ready to donate their organs immediately after death. In our study, 57% were men, whereas 43% were women. Among the respondents who denied donating organs, unawareness and fear were the common reasons. Friends and relatives are the most common sources of knowledge for awareness. Conclusion: This study shows that there is a peaky attentiveness about organ donation among young adults and a good number of the respondents are agreed to make a contribution in donating organs.

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Introduction: Chakradatta by Acharya Chakrapani is the classic which has described Aragvadhadi Taila in the context of Kustha Roga and indicated it in Shvitra Roga, the example of Sneha Kalpana (medicated oleaginous dosage form). Materials and Methods: Classical Sidhdhi Lakshana (chief desired characteristics) have their certain limitations and are not sufficient to characterize with respect to their organoleptic characters. Thus, in this study three batches of Aragvadhadi Taila with an average 2L of Sarshapa Taila (mustard oil), 8L of Gomutra (drava dravya) and 657g of Kalka were prepared by the following processes: Manahshila Shodhana, Haratala Shodhana, preparation of Kalka, and Snehapaka with classical method to maintain process uniformity and to evaluate standard procedure. The pharmaceutical and analytical data were observed and recorded. Results: Average total duration for Taila Paka and yield for each batch of Aragvadhadi Taila were observed to be approximately 8h 15min and 1675 mL, respectively, in 5 days. Average values of physicochemical parameters of Sarshapa Taila (mustard oil) were as follows: specific gravity 0.90, refractive index 1.4860, acid value 5.34, saponification value 288, and iodine value 102 at room temperature. Average values of physicochemical parameters of Aragvadhadi Taila were as follows: specific gravity 0.9115, refractive index 1.4871, acid value 7.12, saponification value 316, and iodine value 124.66 at room temperature. Conclusion: The pharmaceutical and analytical studies have helped to generate preliminary standards for formulation Aragvadhadi Taila.

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Marma Sharira is the distinctive concept of Ayurveda. References of Marma (vital points in body) are found in Veda also. Marma are not merely anatomical landmarks but they are also the locations where Tridosha (basic elements of body) along with their subtle forms Prana, Ojasa or Soma, and Tejasa or Agni (vital elements of the body) are present. An injury to these Marma results in various conditions. The subsequent signs and symptoms of these conditions are well-defined in Samhitas. Yet a detailed study is required to establish the facts in context of contemporary science. This literary study was initiated to fulfill the gap. The Samhitas were studied for the Marma-related content. The secondary data are collected from the Samhitas as well as from online research database. Books and online research database have been used to study the modern aspect of the wrist joint. Manibandha Marma (a Marma that is located in the wrist) was selected for the study. Painful wrist is a challenge for health-care providers. Manibandha Marma is a Rujakar Marma and a Sandhi Marma. This study can help the Ayurvediya health professionals to understand the painful wrist with reference to Marma Sharira.

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