Concept of Ahara (Diet) in Ayurveda (1).pptx

Concept of Ahara (Diet) in Ayurveda (1).pptx

• 1.
  Concept of Ahara(Diet) in Ayurveda PRESENTED BY DR. SHIMI BEN C J ASSOCIATE PROFESSOR, DEPARTMENT OF RASASHASTRA AND BHAISHAJYA KALPANA, SCPM AYURVEDIC MEDICAL COLLEGE AND HOSPITAL.GONDA,U.P.
• 2.
  Introduction  Every livingand non-living beings in this universe is composed of five basic elements, the Pancha Mahabhootas, namely Earth (Prithvi), Water (Ap), Fire (Teja), Air (Vayu) and Ether (Akasha) the Panchabhuta components of ingested food nourishes their respective tissue elements in the body.  Ahara is the best of all medicines (Mahabhaishajya)and is considered one among the three sub-pillars of Ayurveda (Thrayo-Upasthamba).
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   The Ahara(food) and Vihara (lifestyle) which are congenial to the channels, constitution and strength of an individual is termed as Pathya (wholesome) and that which is non-congenial is termed as Apathya (unwholesome).  The preventive and curative aspects of Ayurveda revolve around the central theme of pathya Ahara and Vihara. Ayurveda emphasizes basic dietary guidelines in terms of appropriate food, combinations of food, methods of cooking, storage, eating atmosphere, hygiene and etiquette (Ashtavidha Ahara Vidhi Visesha Ayatana).
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  Ayurvedic dietary guidelines: Intake of food at in time (Kale Bhojana).  Food intake as per suitability (Satmya Bhojana)  Food intake as per the prakruthi of individual (Hita Bhojan)  Proper hygiene (Suchi Bhojan)  Intake of food which is unctuous (Snigdha Bhojan)  Intake of food which is warm (Ushna Bhojan)  Intake of food which is easy to digest (Laghu bhojan)  Eat while there is in interest to food and while eating concentrate on food and the process of eating (Tan Mana: Bhojana)  Eat food with six taste components (Sad-Rasayukta Ahara)
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   Food shouldbe primarily sweet in nature (Madhura Praya)  Food should be ingested calmly, neither too slow nor too fast (Na Ati Druta Vilambita)  After bathing (Snatah)  Food intake only when there is sufficient hunger (kshudvan)  Proper washing of hand, feet and face should be done before food intake (Dhauta Pada-Kara- Anana:)  After offering prayers and paying obeisance to gods and forefathers (Pithru -Deva Tarpana)  After offering food to guests, teachers and chidren (Athithi- Balakaguru Tarpana)  Without disgracing food (Anindan Bhunjaana)  Silently (Moun)
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  Ahara Matra (quantityof food)  The food and nutritional requirement varies from person to person and depends upon the status of Agni, Shariraprakriti, age etc.  Susruta and Vagbhata have suggested that if stomach capacity is hypothetically divided into 4 parts on the basis of its filling, one should take 2 parts of solid food, 1 part of liquid food and one part should be left empty for easy movement of Vata.
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  Sequence of foodintake  Guru, Madhura and Snigdha food should be taken initially during the course of a meal followed by Amla, Lavana Ahara.  Food which is Ruksha, Katu, Tikta and Kashaya should be taken in the last part of the meal for proper activation of Agni, proper absorption and assimilation of food.  After taking food, it is advised to take rest for Muhurta Matra (48 minutes) for proper digestion.
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  Ahara vidhi viseshaayatana Prakriti- food should be taken considering the nature of food, such as guru (Heavy food like milk, flesh), Laghu (food like green gram etc which are light to digest), Seeta (food which are cold in potency such as milk), Ushna (food which are of hot potency like spicy food), Ruksha (dryness inducing food), Snigdha (unctuous food such as ghee, butter) and their impact on Agni.  Karana- It refers to modification in the food property by action of Agni, water etc.  Samyoga- It denotes the combinations of food which either augment or nullify the actions of the individual components.
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   Raashi-This representsthe quantum of food required to each person  Desha-The dynamics and kinetics of the food consumed is dependent on the habitat of the individual and also the area from where the substance has originated.  Kaala- This represents time in terms of climate, phase of digestion, timing of the day, Stage (Avastha) of disease etc.  Upayoga Samstha- food should be taken as per the rules of dietetics.  Upayokta- It denotes the consumer of the food. Food intake should be guided by the personal preference and Okasatmya (habitual homologation) of each individual.
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  Concept of Viruddhahara(Dietetic Incompatibility)  Incompatibility or Viruddha is a unique concept in Ayurveda. The drugs and diet that provoke doshas, dislodges from their normal bio-rhythm and not eliminated out are called Viruddha.  Charakacharya has defined ‘Virudhaahara’ as certain diet and its combinations which hinders the metabolism of tissue, which inhibits the process of formation of tissue and which have the opposite property to the tissue.  The food which is wrong in combination, has undergone wrong processing, consumed in incorrect quantity, with food of opposite qualities, consumed in incorrect time of the day and in wrong season can become Virudhahara.  Charaka has mentioned 18 such conditions and those types of wrong combinations can lead to even death.
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   Such foodif consumed regularly can lead to number of disorders such as Impotency, Visarpa (erysipelas), blindness, ascitis, psychiatric conditions, fistula in ano, coma or fainting, intoxication, abdominal distension, stiffness in neck, varieties of anaemia, indigestions, various skin diseases, diseases of intestines, swelling, gastritis, fever, rhinitis, and infertility.  The etiological factors of almost all Manorogas enlist Virudhahara as a major cause. A new branch called topography (a science related to combination of food) is emerging, which tells about the combination of basic categories of the food and their effects in the body
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  Conclusion  Ahara isone of the most important factor for sustenance of life  It is one among the foremost among the three pillars of life-Trayopastambha (Ahara, Nidra, Brahmacharya)  Ahara should be chosen according to the prakriti of the individual.  The preventive and curative aspects of Ayurveda are based on mainly following Pathya and Apathya in food
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