Charak Samhita

Satmya

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Satmya (suitability or adaptation or habituation)

The word “Satmya” literally refers to habit, suitability, wholesomeness, agreeability to nature or natural constitution of individuals. etc.[1] Understanding the concept of “Satmya” is vital for preserving the healthy status of body. It is equally important in the management of a disease.

Etymology and derivation

Satmya(सात्म्य).—a. Wholesome, agreeable to nature. -tmyaḥ 1)Suitability. 2) Habit, habituation, diet. [2]

Contextual meanings

The term Satmya denotes following meanings in different contexts.

  • Adaptation
  • Suitable habitat
  • Wholesome diet and lifestyle
  • Natural wholesome disposition of coexistence
  • Habitual use

Definition

सात्म्यं नाम तद् यदात्मन्युपशेते; सात्म्यार्थो ह्युपशयार्थः|

Satmya (habituation) means that which suits the self. Satmya and upashaya have the same meaning. Thus,satmya is integral part of preservation of health and treatment. [Cha.Sa.Vimana Sthana 1/20]

सात्म्यं नाम तद्यत् सातत्येनोपसेव्यमानमुपशेते|

The substance which produces wholesome effect is called 'satmya' to that person. The prefix ‘Oka’ is appliedto denote habituation done after spontaneous exposure.[[Cha.Sa.Vimana Sthana 8/118]

सात्म्यं नाम सुखं यत् करोति तदुच्यते|

Anything that leads to comfort is satmya.[3]

Types of satmya

Based on one’s habitual usage of rasa (taste), satmya could be categorized into three types:

1. Superior: Consumption of all rasas collectively is considered superior

2. Medium/average:.Consumption of two to five rasa in combination is medium

3. Inferior: Consumption of only one rasa is considered inferior

Effort should be made to gradually move up from the inferior and the medium types of satmya to the superior type.[Cha.Sa.Vimana Sthana 1/20]

Components of satmya

Satmya is one of the important assessment parameters in examination of patient. It differs according to desha(geographical region), kala(season), vyadhi (disease), prakriti(naturalconstitution), swabhava (inherent nature) and abhyasa(repeated use).[Chakrapani on Cha.Sa. Sutra Sthana 15/5]For understanding and application in the field of health care, following are the components of satmya.

  • Prakritisatmya:

It refers to the diet and lifestyle agreeable to natural constitution of the person. Certain regimen is inherently suitable to one’s natural constitution.For example, the food having sweet, sour and salty taste is inherently suitable for a person with vata dominant constitution, because these tastes naturally pacify vatadosha. All tastes are suitable for a person with balanced constitution involving equilibrium of all dosha. [Cha.Sa. Sutra Sthana 7/41]

  • Desha satmya:

Desha satmya refers to suitability and adaptation in a particular geographical area. ‘Desha denotes the geographic region relating to that substance(s), suitable to the area. The food items growing in a region inherently havehas specific properties. For example, those growing in arid area are light to digest and those in marshy area are heavy to digest. Likewise, the animals also possess qualities according to that region. [Cha.Sa.Vimana Sthana 1/22(5)] The diet and lifestyle having opposite qualities to those of region are considered suitable for preservation health of people living in that area. [Cha.Sa. Sutra Sthana 6/50] It is observed that people living in a particular geographical area adopt a specific diet and regimens. It may be because of the availability of substances and suitability to that particular environment in that specific area. Any unwholesome food substance to which a person is habituated should not be withdrawn abruptly. Following are examples of deshasatmya: • Balhika (present day Afghanisthan) people are habituated to the intake of mamsa (meat), godhuma(wheat), madhvika ( alcoholic beverages), and they are indicated for Shastrakarma (surgery) and Agnikarma (cauterization). • People from Prachya(east region) are habituated to the use of fish. • People living in Sindhadesha (present day Ssindh region) are accustomed to the intake of milk. • Ashmaka (region around and between the river Godavari) and Avantika (Ujjain) residents are used with the consumption of oil and sour substances. • People from Malaya (Malabar region) are habituated to the intake of kandamula (rhizomes, tuber roots) and fruits. • People from south are used to the intake of peya(thin gruel) , and people from north are habituated to the consumption of mantha. • People from central part are accustomed to the use of yava(barley), godhuma(wheat) and gorasa(milk). [Cha.sa. ChikitsaSthana 30/315-18] Apart from this, deshasatmya also means that which is suitable for a group. For example, madhura (sweet taste) is suitable to increase group of tissues. It is also applied to denote suitability for an organ or body part. E.g. chakshushya (suitable for eyes), keshya (suitable for hairs).[4]

  • Ritusatmya:

Ritusatmya refers tosuitability according to season. A person who understands the phenomenon of ritusatmya (seasonal adaptations in diet and lifestyle) and practices it, lives healthy and long life. Ritucharya (seasonal regimens) describes specific diet and lifestyle for ritusatmya. [Cha.Sa. Sutra Sthana 6/3]

  • Vyadhi satmya:

Vyadhi satmya refers to wholesome for or speciallyespecially effective in a particular disease condition.The regimen possesses specific qualities opposite to aggravated pathological factors of disease. [Cha.Sa. Sutra Sthana 6/50] E.g. Yavagu(rice gruel) is effective in management of jwara(fever) [Cha.Sa.ChikitsaSthana 3/153]). The other examples are milk in gulma, kshaudra(honey) in prameha, ghee in udavarta. [5]

  • Swabhavasatmya:

Swabhavasatmyameans regimen specific to inherent nature of substance. Certain substances are said to be wholesome by their basic nature. For example, breast milk is mentioned as universal wholesome food for infants. [Cha.Sa. Sutra Sthana 1/109, 27/224] The meat of animals living in their suitable habitat leads to nourishment. [Cha.Sa. Sutra Sthana 22/25]

  • JatiSatmya:

Jatisatmya refers to suitability of a substance to a specific animal species. E.g. Shali (red rice) is suitable for human beings, grass is suitable for deer.[6]

  • Vayasatmya:

Vayasatmya refers to suitability according to age. The therapeutic measures like agni karma (cauterization), kshara karma(application of alkali), strong emesis, purgation, pungent medicines are not suitable in old age and childhood. [7]

  • Oka Satmya:

It refers to habituation developed by practice/spontaneous exposure. This is a very the most important concept of satmya having a wide range of therapeutic utility. It is an acquired type of satmya due to repeated or habitual use of a particular substance or following a particular regimen for a long time. By repeated use or spontaneous exposure in small quantity, the person gets adapted to a substance/ regimen. It may or may not be beneficial for health in general. But, for that particular person, it becomes suitable without causing any harmful effect. [8] Oka satmya depends upon the upayokta(consumer). It is one of the important components of diet. Pathya(wholesome) and apathya(unwholesome) highly depend upon okasatmya of an individual. [Cha.Sa.Vimana Sthana 1/22]

Natural suitability of dosha: The dosha viz. vayu, pitta and kapha never destroy each other inspite of having contradictory properties, they coexist in a harmonious state. This happens because of their sahaja- satmya (natural wholesome disposition of coexistence), as even fatal poison does not affect snakes. [Cha.sa. ChikitsaSthana 26/293]

Role of satmya in life-cycle

The role of satmya in an individual begins right from the formation of embryo and continues throughout life. Adaptations during intrauterine period are influenced by the diet and lifestyle of mother. Adaptations after birth are influenced by the geographical area, seasons and habitual use of substances and regimens/practices. These determine the healthy and diseased state of an individual. One should follow the rules of satmya to preserve and maintain his health. And if one gets diseased the physician should consider satmya as an important contributing factor. Satmya influences the ability of a couple to procreate a healthy progeny and its effect reflects in the next generation also.


Importance of knowledge of satmya

Diagnostic Importance: • Satmya is important assessment parameter in examination of patient in perspective of the field of action (karyadesha).[Cha.Sa.Vimana Sthana 2/13] • Upashaya(alleviation of disease by treatment) is inferred by satmya. Likewise,satmya is also used as a tool to reveal diseases with unclear pathologies. For example, if the pain gets relieved by application of oil massage, then oil is suitable for the person and the condition is caused due to nirama (…) condition of aggravated vatadosha. [Cha.Sa.Vimana Sthana 4/8] • Satmya is important component of examination of patient. [Cha.Sa.Vimana Sthana 8/94] Therapeutic importance: • Satmya is considered while planning the post therapy regimen after panchakarma along with other factors like variations in dosha, medicinal drugs, place of residence, time, strength, body, diet, suitability, mind, constitution, and age. These should be factored in while administering this therapy [Cha.Sa. Sutra Sthana 15/17]. • All therapeutic interventions depend upon knowledge of these factors. [Cha.Sa.Vimana Sthana 1/3, 2/13] [Cha.sa. ChikitsaSthana 28/249] • The measures such as oleation, corrective and unctuous enema (asthapana and anuvasana types of basti), and appropriate internal administration of unctuous substances following specific procedure also depend upon assessment of these factors. [Cha.Sa.Vimana Sthana 2/13] • Success of a therapy depends upon administration of satmya therapies. [Cha.Sa.Vimana Sthana 8/130] • Medicines must be administered along with the food which is satmya (wholesome) to the patient. Medicines given with satmya food are quickly effective and do not create much untoward effects. [Cha.sa. ChikitsaSthana 30/319-20] • The physician treating the patients simply with recipes, without consideration of desha, kala etc., may commit mistakes. • The rasayana (rejuvenatiotherapes) should be administered after appropriate consideration of age, constitution and suitability. [Cha.sa. ChikitsaSthana 1/1/25-28] • Satmya diet is advised to achieve maximum benefits of rasayana therapies [Cha.sa. ChikitsaSthana 1/2/8,18; 1/3/18] and vajikarana therapies. [Cha.sa. ChikitsaSthana 2/1/45] Satmya diet in management of diseases: Satmya diet considered highly important in management of following diseases: 

Importance in health:

• Satmya is one of the six factors along with maternal, paternal, psychological, spiritual and nutritional, which contribute to the origin and development of an organism. (Cha.Sa. ShariraSthana 3/14). • During the process of embryogenesis, satmya leads to arogya (the state of freedom from diseases), analasya (freedom from laziness),alolupatva (freedom from greed), clarity of senses, excellence of voice, fertility and optimum libido. [Cha.Sa.ShariraSthana 3/11]. Suitable diet and lifestyle are ofutmost importancet for all humans, especially for expectant mother to have healthy child. Not following the regimen can result in a child prone to disease and congenital disorders. • Following suitable regimen is considered the best for development of purusha in agryasamgraha( group of best wholesome practices) (Cha.Sa.Sutra Sthana 25/40) • The strength or immunity of a person depends upon excellence of satmya (adaptability to various factors responsible for the maintenance of the body)[Cha.Sa.ShariraSthana 6/13]

  • Status of health depends upon the inherent as well as acquired adaptations of an individual.
  • Diet and lifestyle opposite to the qualities of the habitat of the individual and of the causative factors of the diseases prevalent in the location will prevent the occurrence of diseases. [Cha.Sa. Sutra Sthana 6/50]

SatmyaViruddha (antagonism of suitability) and its management: If an individual consumes diet that he is not accustomed to, then it leads to incompatibility and causes disease. For example, consumption of sweet and cold substances by a person accustomed to pungent and hot is antagonism in terms of suitability. (Cha.Sa. Sutra Sthana26/91) The diseases caused due to this can be managed by therapeutic purgation, emesis, pacification or prior use of wholesome substance and rejuvenation therapy. The adverse effects can be neutralized by slow and spontaneous exposure of antagonistic substance in small quantity, enhancing digestive power, young age, unction therapy, physical exercise and enhancing strength. (Cha.Sa. Sutra Sthana26/106) The unwholesome substances like kshara(alkali) and lavana(salt) shall not be consumed in excess quantity and for long time. It is beneficial to wean off the unwholesome substances by tapering down their consumption sequentially. [Cha.Sa.Vimana Sthana 1/19]

Current Researches

The concept of satmya is applied in view of development of personalized medicine. Ayurnutrigenomics approaches personalized nutrition and therapeutics based upon a person’s genetic mark-up and nutritional suitability. This includes various aspects of satmya like prakriti satmya, deshasatmya, jatisatmya, ritusatmya as described above. [9] Concept of satmyahas a huge scope of research in view of genetic suitability, adaptations and its utility in treatment. It is also applied to understand allergy and its etiopathogenesis.

Asatmya(unsuitable): असात्म्यमिति तद्विद्याद्यन्न याति सहात्मताम्||१२७|| असात्म्यार्थं दर्शयति- असात्म्यमित्यादि| सहेति मिलितं शरीरेण| आत्मताम् अविकृतरूपतां न याति; एतेन, यदुपयुक्तं प्राकृतरूपोपधातकं भवति, तदसात्म्यमिति||१२७|| A substance which is not conducive to the body is regarded as asatmya or unwholesome and which becomes responsible to provoke all the doshas. [Cha.Sa. ShariraSthana 1/127] Adverse effects of asatmya: Asatmyaindriyarthasamyoga (contact of sense and motor organs with unsuitable objects) is one the three fundamental causes of disease. Asatmyasevana (adopting unwholesome regimen) especially in terms of diet is causative factor for a number of diseases as below. Role of asatmya in disease: • Unsuitable diet is listed among causative factors of following diseases:

  • Vidradhi(abscess) [Cha.Sa. Sutra Sthana 17/91],
  • Parasites of shleshma origin.[Cha.Sa.Vimana Sthana 7/12],
  • All morbidities [Cha.Sa. ChikitsaSthana 1/2/3]
  • Unmada(psychosis disorders)[Cha.sa. ChikitsaSthana 9/87]
  • Arsha(hemorrhoids)[Cha.sa. ChikitsaSthana 14/9]
  • Grahani(digestive disorders)[Cha.sa. ChikitsaSthana 15/42]
  • Pandu (anemia and blood)[Cha.sa. ChikitsaSthana 16/7]
  • Kasa(cough of various origin)[Cha.sa. ChikitsaSthana 18/24]
  • Atisara(diarrhea)[Cha.sa. ChikitsaSthana 19/4]
  • Healing process of vrana(ulcer) [Cha.sa. ChikitsaSthana 25/33]
  • Klaibya (impotence) due to dwajabhanga (erectile dysfunction) and kshaya (emaciation) [Cha.sa. ChikitsaSthana 30 /163]
  • Klaibya due to Chhardi (emesis) [Cha.sa. ChikitsaSthana 20/44]
  • Vitiation of breast milk [Cha.sa. ChikitsaSthana 30/232]
  • Kushtha(skin disease) [Sushruta Samhita ChikitsaSthana 9/3]
  • Hridroga (cardiac diseases) [Sushruta Samhita Uttar Tantra 43/3]

• Unsuitable odour causes Jwara [Cha.Sa. NidanaSthana 1/28] • The polluted air has unwholesome odour and can cause epidemic diseases.[Cha.Sa.Vimana Sthana 3/6] It is important to know the unsuitable factors causing disease.

References in Charak Samhita

In Charak Samhita, the term satmya appears 83 times in original verses and 64 times in commentary by Chakrapani. The contextual meanings and application & categorization of the term with references are listed in table 1 and table 2 and are described below.

  1. ↑ http://spokensanskrit.org/index.php?tran_input=sAtmya&direct=se&script=hk&link=yes&mode=3
  2. ↑ https://www.wisdomlib.org/definition/satmya
  3. ↑ Dalhana on Sushruta Samhita Sutra Sthana 35/40
  4. ↑ Dalhana on Sushruta Samhita Sutra Sthana 35/40
  5. ↑ Dalhana on Sushruta Samhita Sutra Sthana 35/40
  6. ↑ Dalhana on Sushruta Samhita Sutra Sthana 35/40
  7. ↑ MurlidharPaliwal. The concept of Satmya in Ayurveda. UJAHM 2014, 02 (04): 16-19. Available from http://www.ujconline.net
  8. ↑ Dalhana on Sushruta Samhita Sutra Sthana 35/40
  9. ↑ Subhadip Banerjee et al, Ayurnutrigenomics: Ayurveda-inspired personalized nutrition from inception to evidence, Journal of Traditional and Complementary Medicine 5 (2015) 228-233.
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