|Year : 2022 | Volume
| Issue : 1 | Page : 60-64
“An analytic assortment of diet and dalliance in Srotodushti with special reference to Jwara” A review study
Shalinee Kumari Mishra1, Vd. Kamalesh Kumar Sharma2, Dharmendra Mishra3
1 Department of Swasthavritta, ITRA, Jamnagar, Gujarat, India
2 Pro Vice-Chancellor (AYUSH), Jayoti Vidyapeeth Women's University, Jaipur, Rajasthan, India
3 Department of Rachana Sharir, Indian Institute of Ayurveda Research and Hospital, Rajkot, Gujarat, India
|Date of Submission||06-Oct-2020|
|Date of Decision||07-Oct-2020|
|Date of Acceptance||07-Oct-2020|
|Date of Web Publication||19-Mar-2022|
Shalinee Kumari Mishra
Department of Swasthavritta, IPGT and RA, Jamnagar, Gujarat
Source of Support: None, Conflict of Interest: None
Objectives: To identify and explore the Apathya and Pathya according to the Srotasa in Jwara. Data Source: Charak Samhita Vimana Sthana and Charaka Samhita Chikitsa Sthana, available all Sanskrit commentaries on Charak Samhita, and other commentary on Astanga Sangrah and Astanga Hridaya Samhita. Review Methods: Profound explorative review study of all collected material using offline and online available texts. Result and Conclusion: One year old Cereals and pulses, husked grains Mudga (Phaseolus aureus), Jeevanti, Solanum nigram, (Kakamachi), Corchorus capsularis, Centella asiatica (Brahmi), (Mandukaparni), Trichosanthes dioica (Patola) are some vegetable and dietary substance to be used.
Keywords: Ahara, Apathya, Jwara, Pathya, Srotasa, Vihara
|How to cite this article:|
Mishra SK, Sharma VK, Mishra D. “An analytic assortment of diet and dalliance in Srotodushti with special reference to Jwara” A review study. J Ayurveda 2022;16:60-4
|How to cite this URL:|
Mishra SK, Sharma VK, Mishra D. “An analytic assortment of diet and dalliance in Srotodushti with special reference to Jwara” A review study. J Ayurveda [serial online] 2022 [cited 2022 May 16];16:60-4. Available from: http://www.journayu.in/text.asp?2022/16/1/60/339982
| Introduction|| |
Human being is the most advanced creature in Nature. He has been constantly searching for the use of all worldly and trans-world material in his favour. There is a phrase frequently used that the healthy mind or peace lives in a healthy body; and the food is the main mediation of health procurement. Food plays decisive role in development, sustenance, reproduction, and termination of life. It gesticulates the affinity among the choice of intake, body health, mind majesty, best demeanour and our future. The food choosing flair and dalliance of humans is changing with the change in their lifestyle; and it is deflecting us from the state of health defined by Acharya Sushruta and the WHO. Most of the people are not clear about the choice of food to be taken. It is a mythological utterance that the quality of food affects our behavior and intelligence; scientifically, it is observed and is being proved continuously. Ayurveda described several conditions and diseases directly related to food.
Dietetics is the practical application of the principles of nutrition. It includes the planning of meals for both normal and sick persons. Good nutrition means “maintaining a nutritional status that enables us to grow well and enjoy good health.” It is well-known fact from actual practices that the intake of proper diets and drinks is the only means of survival. Thus diets virtually constitute the very life of living beings. The correlation of diets and drinks with life can be very well inferred from the actual experience in life. Those who take proper diet and drinks live a long life and those not doing so die a premature death. Proper maintenance of the power of digestion also depends upon the intake of proper diet.
Acharya Charaka has termed human as Shrotomayahpurusha. Ahara, Nidra and Brahmcharya (the Trayopstambha) are the three fundamental requirements to observe healthy life, Ahara holds the most important position among the three as it is the prime source of nourishment of the seven Dhatu, Oja, three Dosha and mala in the body. Here, it is pertinent to mention that Ahara always needs adjustment, according to Vihara. It is well established the fact that the same Ahara shows different effect in the same person with different conditions of Vihara. This Pathya and Apathya always include Ahara and Vihara both. Acharya explains that Pathya are not harmful for Patha (Srotasa) and also beneficial for Mana.
Srotasa are the pathsor channels to transport both the useful and waste material, to different parts of the body which nourish the body and the Srotasa it. As Srotasa is the path so has the Kha (Akash) and thus provides place to the disease for pathogenesis, by different Srotodushti manifest different diseases. In general, multi two to three Srotasa involvements are seen in one disease. When Rasavaha and Swedavaha Srotasa get vitiated, it manifested as Jwara.
In maximum diseases, the starting, end or worse condition is manifested by the fever of variable grade. Fever may be represented as a symptom or an individual disease. In maximum condition fever mainly represent bad lifestyle likeDry rough food, Vishmashana, Adhyashana, over physical exertion, suppression of natural urges, late-night work, and exposer to too cold environment etc. It vitiates different types of Dosha and Srotasa. Regular follow of good regimen according to the condition of Dosha and Srotasa, have good prognosis before complication. Take easily digestible food, Manda, Peya, Ushnodaka, Patola, etc.
Aims and objectives
To identify and explore the Apathyaand Pathyaaccording to the Srotasa in Jwara.
| Methodology|| |
As the Vata, Pitta and Kaphaare the only factors responsible for diseases. These flow through all the Srotasa of body. It indicates that each disease has the involvement of more than one Srotasa. In Charaka Samhita Cikitsa Sthan many different diseases are described as prime.
- The sources for identifying the Apathya was the factors causing diseases (Nidana) described in Charaka Chikitsa. Involvement of vitiated Srotasawas explained on the basis of Srotodushti Hetu as described in Charaka Vimana
- For comprehensive exploration the Charaka Samhita, Sushruta Samhita, Astanga Samgraha, Astanga Hridaya with commentary and other related classical Ayurveda textbooks were referred.
Literature review of Jwara
Srotodushti-Rasavaha and SwedavahaSrotasa
Common Causative Factors – Excess Use of Guru, Sheet, Atisnigdha, Atichintana vitiate RasavahaSrotasa, and Excess Vyayam, Atisantapa, Sheet–Ushna karma, Krodha, Shoka and Bhaya vitiate SwedavahaSrotasa [Table 1].,,,,,,,,,,,,,,,,,,,,,
System Involved – Thermo regulatory System.
Proper use of Pathya and following the dietary advice Dosa and Shrotas become normal and without pathya medicine not work properly. According to disease Acharya describes specific food and life style for patients for early recovery.[Table 2].,,,,,,,,,,,,,,,,
| Discussion|| |
Discussion of Pathya and Apathya
Vata, Pitta and Kapha are verily the agents of the origin of the body and the supporter as well as the maintainer of the body in healthy condition. These are also responsible for diseases by their imbalance. Vitiation does not occur directly; it passes through several steps such as Sanchaya, Prakopa, Prasara, Sthanasansraya, Vyakta and Bheda as the stages of Kriyakala. Unwholesome regimens are responsible for Snachaya of Dosha in their places like Vata in Kati, Uru, Pitta in Amashaya, and Kapha in Urah region. Person taking unwholesome food even after more accumulation of Dosha, Dosha goes to the stage of Prakopa in their respective place. In Prasara stage, aggravated Dosha spreads in whole, half or part of the body through channels. Sthansansraya means localization of spreaded Dosha, in particular, Srotasa, which are abnormal or having some problems. The abnormalities in channels and accumulated Dosha in those channels originate the diseases. Without Srotovaigunyat aggravated Dosha cannot manifest the diseases. As Dosha and Dhatu are vitiated by unwholesome regimens, the channels are also vitiated likewise. Vitiated channel vitiates to other channels and vitiated Dosha vitiate to other Dosha and Srotasa both. One who's Dosha, Agni and functions of Dhatu and Mala are in the state of equilibrium and has cheerful mind, intellect and sense organs is called healthy.
Atiruksha, Katu and Laghu Ahara (Chanaka, Kalaya and Dhana) aggravate Vata Dosha. Ushna, Amla, Lavana, Kshara and Katu Rasa vitiate Pitta Dosha. Lavana and Kshara aggravate the secretions in the channels and obstruct it. Atishnigdha, Guru, Madhura, Pichchila and Sheet Ahara aggravate Kapha and Kleda. It coats the channels and suppresses the conduction of heat. Ajeerna Bhojana, Atibhojana and Vishmashana vitiate the Jatharagni. MandagniproducesAmaand vitiate all Dosha. Ama enters into small channels and obstructs the Dosha and Dhatu.
Agni, Atapa Santapa, Atikrodha and Abhighata vitiate Pitta and VataDosha. Suppression of natural urges, more physical work, sexual intercourse, Ratrijagarana, fasting, improper posture and Atichankramana aggravate the Vata Dosha. Daytime sleep vitiates Pitta and KaphaDosha having AbhishyandiGuna, leading to accumulation of Kapha in channels.
Aggravated Vata afflicts Amashaya and Vitiates the Agni, and then mixed with Ahara Rasa, the first product of digestion. Vitiated Rasa obstructed the Rasavaha and Swedavaha channels. Vata deports the Agni from MahaSrotasa and spread it all over the body thus causesJwara.
Manda and Peya of old Shali-Shashtika rice stimulate the Agni and digest the Ama. After digestion of Ama, Srotasa are opened and sweating start. Soup of Mudga, Masoor and Kulatha alleviate Dosha and remove the accumulated waste from channels. It has Jwaraghna property. Green vegetables Patola Patra, Karvellaka, Rakta Punarnava, Kakmachi, Patha and Vastuka having tikta Rasa alleviate Tridosha and stimulate the sweat formation. Soup of JangalaMansa (Lava, Kapinjala, Vartika, Anupachakraka) alleviate Tridosha, and is beneficial for Jwara. Meat soup gives the strength in old patients of fever. Charnayudha have Vishama Jwaraghna Guna. Intake of UshnaJala during Ama is good as it digests the Ama accumulated in minute channels and promotes the sweat formation.
| Conclusion|| |
As in Ayurveda, Acharya Charka has said that an organism is the organization of the Srotasa. This study was started with the aim to provide clear indications of the Pathya and Apathya according to the Srotasa to Ayurvedic professionals and common people so that they can easily decide their dietary contents in healthy as well as diseased conditions. We have scientifically evaluated all the Apathya and Pathya in Jwara; and observed the following results indicating what should be the intake and what should be denied according to the Srotasa.
Nishpava, Masha, excessive intake of heavy, cold and unctuous food, over exercise, fasting, Pramita Ahatra, Ratrijagarana and over-worry.
Manda and Peya of Shali, Shashtika, Godhuma, soup of Mudga added with Ghee, milk, Ghee, Gudambu, Usheerambu, milk, tub bath, Udmantha, day time sleep, pleasant environment, meat soup (goat), Dadima, Amlaka, etc.
Incompatible diet, newly harvested cereals and pulses, curd, fish, salt, sour food, Phaseolus mungo (Maasha), regular use of Raphanus sativus (Mooli), ground and pasted grains, Use of milk, jiggery and Sesamum indicum (Tila) in combination, Viruddha Ahara, excess of exercise, exposure to excess heat, indulgence in cold and hot events in order regularly, more anger, grief and fear, day time sleep, sexual intercourse and taking meal in the state of indigestion, committing sinful acts like doing insult to the God, teachers and elder persons etc.
One year old Cereals and pulses, husked grains Mudga (Phaseolus aureus), jeevanti, Solanum nigram, (Kakamachi), Corchorus capsularis, Centella asiatica (Brahmi), (Mandukaparni), Trichosanthes dioica (Patola), Psoralea corylifolia (Avalgujja), Moringa pterygosperma (Shigru) bark, Triphala ghrita, Panchatikta ghrita, meat soup of active animal and birds flesh like pigeon, Udvartana etc.
Financial support and sponsorship
Conflicts of interest
There are no conflicts of interest.
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[Table 1], [Table 2]