Changes

''Prana vayu'' (''buddhi-hridaya-indriya-chitta dhruk'', i.e., regulation of intellect, heart, senses, mind functions), ''vyana vayu'' (seat at ''hridaya'' and regulating all types of movements), ''udana vayu'' (functions for energy and activities), ''sadhaka pitta'' (type of ''pitta dosha''), ''tarpaka'' (type of ''kapha'') and ''avalambaka kapha'' (type of ''kapha'') are important to be considered as patho-physiological factors in this context.

''Prana vayu'' (''buddhi-hridaya-indriya-chitta dhruk'', i.e., regulation of intellect, heart, senses, mind functions), ''vyana vayu'' (seat at ''hridaya'' and regulating all types of movements), ''udana vayu'' (functions for energy and activities), ''sadhaka pitta'' (type of ''pitta dosha''), ''tarpaka'' (type of ''kapha'') and ''avalambaka kapha'' (type of ''kapha'') are important to be considered as patho-physiological factors in this context.

==== Types of apasmara ====

==== Types of ''Apasmara'' ====

There are four types of apasmara depending upon the predominance of dosha as shown in fig. 5. The first thing of significance is that all these are sharira doshas and not manasa doshas. This implies that apasmara is predominantly a somatic disease in which psychological factors play a role in pathogenesis. The important aspect of management should be focused at the somatic level supported by psychotherapy. The role of genetic constitution is important in the study of clinical manifestations of apasmara as well as their response either to treatments involving allopathic anti-epileptic medications or to Ayurvedic treatment modalities. The diagnosis of dominance of dosha is also important in deciding the treatment modalities prescribed in cases of apasmara. The epigenetic variation of the four types of apasmara and the categorization of etio-pathological factors to lead the epigenetic modification resulting into specific type of Apasmara is worthy of study.   

There are four types of ''apasmara'' depending upon the predominance of ''dosha'' as shown in fig. 5. The first thing of significance is that all these are ''sharira doshas'' and not ''manasa doshas''. This implies that apasmara is predominantly a somatic disease in which psychological factors play a role in pathogenesis. The important aspect of management should be focused at the somatic level supported by psychotherapy. The role of genetic constitution is important in the study of clinical manifestations of ''apasmara'' as well as their response either to treatments involving allopathic anti-epileptic medications or to Ayurvedic treatment modalities. The diagnosis of dominance of ''dosha'' is also important in deciding the treatment modalities prescribed in cases of ''apasmara''. The epigenetic variation of the four types of ''apasmara'' and the categorization of etio-pathological factors to lead the epigenetic modification resulting into specific type of ''apasmara'' is worthy of study.   

Aagantu Apasmara

 

Chakrapani comments that Aagantuka i.e. exogenous type of Apasmara is excluded unlike Unmada. Thus Chakrapani rules out the possibility of external factors like Deva, Graha etc. to cause Apasmara and emphasizes the endogenous patho-physiology of Apasmara. Caraka describes the possibility of exogenous factors affecting the individual to suffer from Apasmara in a verse described later. The management of apasmara due to exogenous factors is similar to that described in the management of aagantuja unmada.   

===== Agantu Apasmara =====

 

Chakrapani comments that ''Agantuka'' i.e. exogenous type of ''apasmara'' is excluded unlike Unmada. Thus Chakrapani rules out the possibility of external factors like Deva, Graha etc. to cause Apasmara and emphasizes the endogenous patho-physiology of Apasmara. Caraka describes the possibility of exogenous factors affecting the individual to suffer from Apasmara in a verse described later. The management of apasmara due to exogenous factors is similar to that described in the management of aagantuja unmada.   

Skanda graha and Skandapasmara:

Skanda graha and Skandapasmara:

Per Ayurveda, children get afflicted by apasmara due to the effects of any of grahas (Sanskrit, means seizing) such as skandapasmara (due to the effects ofgraha. , ), skanda, etc. knowledge of features of nine evil spirits which seize children is described, Skanda and Skandapasmara are the first two evil spirits which when affect a child, the clinical presentation is similar to that of epilepsy as narrated below.  

Per Ayurveda, children get afflicted by apasmara due to the effects of any of grahas (Sanskrit, means seizing) such as skandapasmara (due to the effects ofgraha. , ), skanda, etc. knowledge of features of nine evil spirits which seize children is described, Skanda and Skandapasmara are the first two evil spirits which when affect a child, the clinical presentation is similar to that of epilepsy as narrated below.