Preventive aspect of ayurveda and yoga towards newly emerging disease COVID-19

The ongoing coronavirus pandemic is caused by severe acute respiratory syndrome coronavirus 2 (SARS CoV 2) and unique in various facets. The earlier experience from the past severe acute respiratory syndrome (SARS) epidemics seem to be insufficient and there is need for better strategies in public health and medical care. Ayurved & Yog are well known for their preventive and therapeutic aspect, but not getting utilized properly for prevention of Covid 19 crisis which may also be helpful as supportive therapy along with current line of management. This paper is aimed at unrevealing the role of Ayurved and Yoga guidelines established by Department of AYUSH for prevention from SARS-CoV-2 by providing help to improving the quality of supportive/prophylactic therapy in relation with their immunity.

A cross-sectional study on the attitude and knowledge assessment of ayurveda teachers, practitioners and students about practical application of Agadatantra

BACKGROUND

Agadatantra is one of the eight clinical branches into which Ayurveda medicine is traditionally divided. The term Agadatantra is used specifically for the branch of Ayurvedic medicine dealing with poisons, its description, and its antidotes. The other parts of the subject include Vyavahar Ayurveda and Vidhi Vaidyaka which are comprehensible with forensic medicine and medical jurisprudence of modern medical sciences. Being one of the important subjects during the undergraduate studies of Ayurveda (BAMS), it holds a substantial position in the entire syllabus. The present study was designed to appraise the attitude and knowledge of Ayurveda graduates on the practical application of the subject in day to day professional life.

MATERIALS AND METHODS

It was a cross-sectional study conducted online among the students, teachers, and practitioners of Ayurveda. A pre-validated survey questionnaire was uploaded on GoogleDocs. The sharable link was made available online from 12^thNovember 2018 to 31st Jan 2020 for recording the responses of the volunteers. Analysis of the responses was conducted thereafter.

RESULTS

A total of 2128 participants expressed their opinion through this online survey which evaluated the views of scholars of Ayurveda regarding Agadatantra and contemporary allied subjects. Most of the respondents 65.27% were male and 30.83% holding BAMS as their highest qualification, 34.02% were postgraduate (MD) in Agadatantra; 55.03% (n = 1171) were academicians and 63.06% participants had an opinion that current UG& PG teaching is not sufficient to know about medico-legal responsibilities.

CONCLUSION

The survey shows that there are few downsides in the existing teaching methodologies of Agadatantra. The existing syllabus should be revised entirely considering it as one of the clinical subjects. Concrete practical based teaching with ample clinical exposure is the need of the hour in the subject of Agadatantra to enhance its practical applicability.

Intelligence quotient and concept of Deha-Mānasa Prakṛti in Ayurveda

Background:

Ayurveda has classified humans according to Deha-Mānasa prakṛti. It has given equal emphasis to both physical and psychological status of the individual. Constitution or configuration is an individual's peculiar set up of body and mind. It is also of importance in etiopathogenesis, prognosis and treatment procedures of various ailments. It is said that nature has its relative roles in causing individual and group differences in their respective cognitive abilities.

Aim:

The present study was designed to validate and assess the Intelligence Quotient of individuals of different Prakṛtis.

Materials and Methods:

A study was conducted in healthy individuals of age 20-30 years, divided into three groups depending on their Deha-Mānasa Prakṛtis and thereafter assessed for their individual IQ.

Conclusion:

This article highlights the comparative outcome and relation between Deha-mānasa prakṛti and intelligence of an individual. It is observed that IQ is more in kapha prakṛti, moderate in pitta prakṛti and least in vāta prakṛti individuals.