2,171
edits
Changes
Jump to navigation
Jump to search
Line 15:
Line 15: − + − + − + − Effects of Excessive Quantity of Food-+ − Excessive food triggers all three doshas' vitiation as there is no space left for doshas' functioning. Doshas are the main functional unit of human physiology. Doshas govern the physiology of digestion. Samaan vayu functions nearby the abode of digestive fire (jatharagni), kindles agni. Prana vayu and apan vayu supports the functions of agni. Pachak pitta when devoid of its liquid property, functions as digestive fire [A.H.Su.12/10-11]. Kledak kapha is responsible to moisten the ingested food. Thus the process of digestion is driven by doshas. Aahar parinamakar bhavas: factors responsible for complete transformation and absorption of food explain this phenomenon in-depth [Cha.Sa.Sha.6/14; Cha. Sa.Chi.15/6-8]. The vitiated dosha leads to the formation of ama. + − Two types of diseases caused by ama dosha namely cholera-like symptoms (visuchika) and sluggish bowels (alasaka). A frail person having weak digestive power and aggravated kapha condition, even exerting pressure does not push the undigested food out of the passage since it is obstructed by kapha. This condition is called alasaka. Taking food either in excess quantity or very little quantity is a type of vishamashan (a type of unhealthy dietary pattern) which leads to various ama disorders [Cha.Sa.Chi.15/236]. Excessive eating is one of the etiological factors for non-communicable diseases like obesity and diabetes mellitus which are more prevalent in society. Excess intake of calorie food which is not processed properly by digestive fire (Jathragni) and further utilized by dhatvagni (type of agni present at tissue level) leads to obesity and related disorders. Inappropriate consumption of six rasas triggers many pathological conditions. Excess use of madhur rasa (sweet taste) in diet causes obesity, laziness, loss of desire for food, dyspnea, cough, coryza, sluggish bowels (alasaka) etc. Hence an individual should take an appropriate quantity of the food as per appetite. − Causes of Ama formation- − This chapter provides details regarding causative factors of ama formation. Ama is unique terminology of Ayurveda. It is the undigested and non-metabolized food material which remains inside the body and produces toxic effects. Quantity of food is considered as an important causative factor in formation of ama. Excessive as well as deficient quantity of food leads to ama formation. Along with quantity, if dietetic code and conduct are not followed it may leads to ama formation. Quality of food like heavy to digest and food with properties like dry, cold, dehydrated, disliked by the consumer, constipation-causing, causing a burning sensation, unclean, incompatible, and/or consumed untimely leads to ama formation. Mental factors like food intake while the mind being afflicted with passion/desires, anger, greed, infatuation, envy, bashfulness, grief, conceit, excitement, and fear are also the cause of formation of ama. Any unwholesome food, even if taken in right quantity also leads to ama formation. An individual who regularly consumes an incompatible diet, multiple heavy meals (in short intervals) and eats even before the previous meal is digested, results in ama visha (clinical state of indigestion characterized by the manifestation of toxic symptoms). Some scholars opine that ama originate from highly vitiated doshas itself by their conjugation; as visha (aflatoxins) develops in (stored up, edible) kodo millet (kodrava) [A.H.Su.13/26]. In recent years many non-communicable and metabolic disorders like obesity, diabetes, and thyroid dysfunction are prevalent in society due to indulgence of above factors leading to ama formation which triggers enormous pathological conditions. Various causal factors should be avoided by an individual to maintain the status agni and preserve health. − Nature of Ama- − The ama dosha is termed as ama visha (clinical state of indigestion characterized by manifestation of toxic symptoms) because of resemblance of manifested symptoms to that of poisoning. It is considered incurable because of its acute presentation and contradictory line of management. Physicians describe two types of diseases caused by ama doshas namely visuchika (cholera like symptoms) and alasaka (sluggish bowels). The ama which is formed due to weak digestive fire is heavy, liquid, different colored, unctuous, slimy, sticky, undigested, have fetid smell, continuous pain and considered as root cause of many diseases [Arundatta on A.H.Su.13/27]. This form of food will not be absorbed, gets associated with doshas leading to saama dosha (undigested food with vitiated dosha) condition. Food if it is properly digested and metabolized by agni leads to proper tissue formation otherwise leads to poisonous state like ama formation. Due to various etiological factors deteriorated state of agni is unable to digest even the light food. [Cha.Sa.Chi.15/43]. This vitiated digestive fire forms an intermediate substance called ama, which turns sour (shukta) during fermentation and finally turns in poisonous substance (amavisha) [Cha.Sa.Chi.15/44]. − Symptoms produced due to Ama- − Obstruction of body channels (srotorodha), loss of strength (balabramsha), heaviness of body (gaurava), laziness (alasya), impaired activity of vaat dosha (anil mudhata), indigestion (apakti), excessive salivation (nishthivana), constipation (mala sanga), lack of taste (aruchi), lethargy (klam) comprise symptoms of doshas coupled with ama [A.H.Su.13/23-24]. The doshas and dusyas (the dhatus and malas) which are in liaison with ama are designated as sama i.e. mixed with ama and the diseases originating from these are termed as sama diseases. − Treatment principles of Ama- − Ama is the preliminary cause for many disorders; hence the term ‘aamay’ (means indigestion) is enlisted as the synonym of disease [Chakrapani on Cha.Sa.Ni.1/15]. Physician should assess the status of agni and severity of ama before start of any treatment or therapeutic procedure. Treatment in sama (presence of ama in pathogenesis of disease) and niram (absence of ama in pathogenesis) conditions are totally different. Langhan (fasting) and paachan (digestive) is the foremost treatment used to treat ama disorders [Cha.Sa.Chi.15/95]. Fasting helps to digest ama and kindles digestive fire. Absolute fasting or liquid light food is advised considering state of ama. Agni is responsible for digestion of food; kindled digestive fire in absence of food will digest increased doshas or leftover ama in the body [A.H.Chi.10/91]. − When the food has undergone digestion, but yet patient experience fullness and heaviness of the stomach, medicines are to be given which bring about the breakdown of the leftover doshas and increase digestive fire. After langhan and paachan, patient should be advised to follow peyadi-sansarjan-kram (special dictum of dietary regimen) to ignite digestive fire. Fasting reduces the aggravated dosha, kindles digestive fire, restores appetite, and renders lightness to the body. Fasting should be performed to that extent which will not hamper the vitality or strength of an individual. The aim of all these measures is to regain the health which also depends on the physical, mental and spiritual wellbeing [Cha.Sa.Chi. 3/140-142]. When patient is relieved from excessive morbidity of ama; the doshas are get rid of ama state (pakava avastha) and once digestive fire is kindled; oil embrocation (abhyanga), internal unction (snehapana), corrective and unctuous enema (asthapana and anuvasana types of basti) should administer. Saam doshas which are spread all over the body, which are remain latent/dissolved in tissues (dhatus) and are not dislodged should not be expelled out by eliminative (shodhan) therapy as it can lead to destruction of the substratum, similar to the extraction of juice from an unripe fruit [Cha.Sa.Chi.3/147-149]. Therapeutic elimination procedures should commence once person will get rid of ama state. Stool mixed with ama (sama mala) sinks into the water due to heaviness property of ama whereas stool without ama (pakva or nirama mala) floats over the water; provided the stools consistency is not watery or not very compact and if not vitiated by cold (sheeta) property of kapha [Cha.Sa.Chi.15/94]. Patient should first be evaluated for presence or absence of ama and then appropriately be treated with pachana etc. treatment. [Cha.Sa.Chi. 15/94-95] − Understanding of Amashaya- − Amashaya described here is in physiological consideration where digestion of food is taking place. Surface anatomy describes amashaya as the organ situated between the umbilicus and the breast. All that is eaten, masticated, drunk and licked up is digested. All the food articles are fully digested after reaching the amashaya. Once the digestion is completed, the digested essence of food reaches all the body organs by means of vessels. Amashaya is also considered as seat of pitta dosha and kapha dosha [Cha.Sa.Su.20/8]. There observes predominance of kapha and vata dosha in manifestation of hiccough and asthama (shvasa). These disorders originate at the site of pitta [Cha.Sa.Chi.17/8]. In this context, Chakrapani has mentioned the two segments of amashaya as upper segment (urdhva amashaya) and the lower segment (adho-amashaya). Seat of pitta refers lower segment (adho amashaya) which clearly differentiates from the upper segment of kapha dosha. Anatomically Stomach can be considered as upper segment of amashaya and small intestine along with liver and pancreas can be considered as the lower segment of amashaya. Aamashaya rooted disorders are specifically grouped as the disorders having a predominance of kapha and pitta dosha.[Cha.Sa.Vi.6/3] − + − + − Management principles of Ama explored in other Ayurveda Classics-+ − + − + − + − + − + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
Talk:Trividhakukshiya Vimana (view source)
Revision as of 17:09, 15 October 2020
, 17:09, 15 October 2020no edit summary
(Please insert figure of intrinsic and extrinsic factors here)
(Please insert figure of intrinsic and extrinsic factors here)
Depending on the consistency, the food articles are classified into four categories: drinkable, likable, eatable, and chew-able. These four types are further abbreviated under two classes as liquid foods and solid foods respectively. Thus both type of food shall be consumed till half of it satiety or till feeling of satiety. This quantity will definitely be digested in due time, without disturbing doshas' physiology (prakriti), thus indicating aahara matra. Subjective parameters shall be observed carefully to decide the proper quantity of food [Cha.Sa.Vi.2/6]. Food consumed in the appropriate quantity enhances strength, complexion, and nourishment of tissues.
Depending on the consistency, the food articles are classified into four categories: drinkable, likable, eatable, and chew-able. These four types are further abbreviated under two classes as liquid foods and solid foods respectively. Thus both type of food shall be consumed till half of it satiety or till feeling of satiety. This quantity will definitely be digested in due time, without disturbing doshas' physiology ([[prakriti]]), thus indicating aahara matra. Subjective parameters shall be observed carefully to decide the proper quantity of food [Cha. Sa.[[Vimana Sthana]] 2/6]. Food consumed in the appropriate quantity enhances strength, complexion, and nourishment of tissues.
Effects of Deficient quantity of food-
A deficient and excessive quantity of food both are detrimental to human health. The deficient quantity of food reduces strength, complexion, and nourishment of body tissues and makes the person a home for various disorders of vata dosha. The quantity of food is one of the major factors which decide the wholesome and unwholesome effect of food on body tissues [Cha.Sa.Su.25/32]. Under eating or intake of food in reduced quantity (pramitashanam) is mentioned as the principal cause of emaciation (karshaniyanam) [Cha.Sa.Su.25/40]. Fasting or over eating does not kindle digestive fire, as like fire in environment is extinguished if there is no fuel supply or if excessive fuel covers the fire [Cha.Sa.Chi.15/211]. Taking wholesome food in appropriate quantity after complete digestion of previously eaten food helps to continue good health for long duration [Cha.Sa.Chi.15/214]. It is observed that deficient quantity of food deteriorate the digestive capacity of agni and in absence of sufficient nutrients leads to malnourishment disorders and poor health status. Two ways to measure the quantity of food - include total quantity of food to be consumed in a meal (sarvagraha) and quantity of each food article in a meal (parigraha).The inclusion of different food articles in a meal is to ascertain all the six rasas (tastes) in the required proportion. The nutritional requirement of everybody tissue is different. Proportionate quantity of six rasas will ensure the tissue requirement. The balanced diet concept of Ayurveda is essentially based of this Shadrasa Principle. Imbalanced diet concerning six rasas leads to improper nourishment of body tissues, which further leads to depletion of body tissues (dhatus) [Cha.Sa.Su.5/4-Chakrapani]. Long-term exposure of imbalanced diet triggers wear and tear mechanism of tissues and may result in early senility.
'''Effects of Deficient quantity of food-'''
A deficient and excessive quantity of food both are detrimental to human health. The deficient quantity of food reduces strength, complexion, and nourishment of body tissues and makes the person a home for various disorders of [[vata dosha]]. The quantity of food is one of the major factors which decide the wholesome and unwholesome effect of food on body tissues [Cha.Sa.[[Sutra Sthana]]25/32]. Under eating or intake of food in reduced quantity (pramitashanam) is mentioned as the principal cause of emaciation (karshaniyanam) [Cha.Sa.[[Sutra Sthana]]25/40]. Fasting or over eating does not kindle digestive fire, as like fire in environment is extinguished if there is no fuel supply or if excessive fuel covers the fire [Cha.Sa.[[Chikitsa Sthana]] 15/211]. Taking wholesome food in appropriate quantity after complete digestion of previously eaten food helps to continue good health for long duration [Cha.Sa.[[Chikitsa Sthana]] 15/214]. It is observed that deficient quantity of food deteriorate the digestive capacity of [[agni]] and in absence of sufficient nutrients leads to malnourishment disorders and poor health status. Two ways to measure the quantity of food - include total quantity of food to be consumed in a meal (sarvagraha) and quantity of each food article in a meal (parigraha).The inclusion of different food articles in a meal is to ascertain all the six rasas (tastes) in the required proportion. The nutritional requirement of everybody tissue is different. Proportionate quantity of six rasas will ensure the tissue requirement. The balanced diet concept of Ayurveda is essentially based of this Shadrasa Principle. Imbalanced diet concerning six rasas leads to improper nourishment of body tissues, which further leads to depletion of body tissues (dhatus) [Cha. Sa.[[Sutra Sthana]] 5/4-Chakrapani]. Long-term exposure of imbalanced diet triggers wear and tear mechanism of tissues and may result in early senility.
Updates and views of other Ayurveda classics helpful to understand the content –
'''Effects of Excessive Quantity of Food-'''
Some Ayurveda scholars have divided ingestion capacity of amashaya in four parts and advised to take two parts with solid food, one part with liquids and rest one fourth part to be left empty for doshas (as a normal physiology of digestion) [A.H.Su.8/46-47]. Arundutta, commentator of Vagbhata has considered this capacity of amashaya as the measurement of satiety.
Excessive food triggers all three doshas' vitiation as there is no space left for doshas' functioning. Doshas are the main functional unit of human physiology. Doshas govern the physiology of digestion. Samana vayu functions nearby the abode of digestive fire (jatharagni), kindles [[agni]]. Prana vayu and apan vayu supports the functions of [[agni]]. Pachaka [[pitta]] when devoid of its liquid property, functions as digestive fire [A.Hr.Sutra Sthana 12/10-11]. Kledaka [[kapha]] is responsible to moisten the ingested food. Thus the process of digestion is driven by doshas.
Due to impairment of agni, the ingested food will not be digested properly and this undigested food material is termed as ama. This ama, which is inert (alasak), is to be expelled out by means of emesis with use of lukewarm saline water. If it is not achieved properly, use of strong emetics like Madanphala (randia dumetorum)), Pippali (Piper longum), Nagadanti (Croton oblongifolius Roxb) and paste of Siddharthaka (Brassica campestris Linn.) is also advised [A.S.Su.11/17]. After emesis to expel the feces and flatus and to restore the downward movement of apana vayu rectal suppository plays significant role. Sudation therapy is effective to remove obstruction and to pacify vata dosha. After complete elimination of food toxins, to breakdown the leftover doshas and to ignite the digestive fire, Hingvadi powder (compound formulation of herbs) and Mustadi decoction is effective [A.S.Su.11/20-21]. A paste prepared from barley powder and yavakshar (alkali prepared from the ashes of burnt green barley-corns) mixed with butter milk is very effective to cure abdominal pain caused due to indigestion.
Cauterization treatment on heels in case of Visuchika : In severe cases of visuchika (indigestion with vomiting and diarrhea), cauterization on the heels is recommended [A.S. Su.11/26].
Ahara parinamakara bhavas: factors responsible for complete transformation and absorption of food explain this phenomenon in-depth [Cha.Sa.[[Sharira Sthana]]6/14],[ Cha. Sa.[[Chikitsa Sthana]] 15/6-8]. The vitiated [[dosha]] leads to the formation of ama.
Signs of complete digestion - Clear belching (udgar shuddhi), enthusiasm (utsaha), timely evacuation of feces and urine (vegotsarga), lightness of body (laghuta), filling of hunger and thrust (kshut-pipaasa) are essential to know while treating indigestion.[A.S.Su.11/58].
Two types of diseases caused by ama dosha namely cholera-like symptoms (visuchika) and sluggish bowels (alasaka). A frail person having weak digestive power and aggravated kapha condition, even exerting pressure does not push the undigested food out of the passage since it is obstructed by [[kapha]]. This condition is called alasaka. Taking food either in excess quantity or very little quantity is a type of vishamashan (a type of unhealthy dietary pattern) which leads to various ama disorders [Cha.Sa.[[Chikitsa Sthana]] 15/236]. Excessive eating is one of the etiological factors for non-communicable diseases like obesity and diabetes mellitus which are more prevalent in society. Excess intake of calorie food which is not processed properly by digestive fire (Jathragni) and further utilized by dhatvagni (type of agni present at tissue level) leads to obesity and related disorders. Inappropriate consumption of six rasas triggers many pathological conditions. Excess use of madhura rasa (sweet taste) in diet causes obesity, laziness, loss of desire for food, dyspnea, cough, coryza, sluggish bowels (alasaka) etc. Hence an individual should take an appropriate quantity of the food as per appetite.
Take food twice only - Ayurveda prohibits the ingestion of food during night time. Hence, during day two meal times are suggested for health maintenance: in the morning and at the close of the day (before sunset) [Indu on A.S.Su.11/54). Depending on the predominance of afflicted Doshas, four types of digestive fires (jatharagni) are described: Samagni (Normal state of metabolic fire), Vishamagni (irregular state of digestive fire), Tikshagni (sharp or intense state of digestive fire) and Mandagni (mild or weak state of digestive fire). Samagni needs 12 hours (4 yama) for complete digestion of food, and 6 hours (2 yama) for proper digestion of medicine [A.S. Su.11/53].
Two times of meal is clearly suggested in Bhavaprakash: After sunrise and before sunset. Bhavaprakash advise to take food after three hours of sunrise and for proper digestion suggest avoiding food past afternoon [Bh.Pr.Pra.Kh.4/115-116]. There are six types of food patterns described depending upon the consistency of food: Chushya (suckables), Peya (drinkable), Lehya (lickables- e.g. rasala-curd mixed with sugar and spices and kadhi- an traditional Indian dish consisting mainly of yogurt and gram floor), Bhojya (soft eatables- e.g. Dal Rice), Bhakshya (hard eatables- e.g. Laddu, Modak-kind of sweetmeat), Charvya (chewables e.g. poha, roasted horse gram). These food articles are heavy for digestion in ascending order [Bh.Pr.Pra.Kh.4/142-143].
'''Causes of Ama formation-'''
This chapter provides details regarding causative factors of ama formation. Ama is unique terminology of Ayurveda. It is the undigested and non-metabolized food material which remains inside the body and produces toxic effects. Quantity of food is considered as an important causative factor in formation of ama. Excessive as well as deficient quantity of food leads to ama formation. Along with quantity, if dietetic code and conduct are not followed it may leads to ama formation. Quality of food like heavy to digest and food with properties like dry, cold, dehydrated, disliked by the consumer, constipation-causing, causing a burning sensation, unclean, incompatible, and/or consumed untimely leads to ama formation. Mental factors like food intake while the mind being afflicted with passion/desires, anger, greed, infatuation, envy, bashfulness, grief, conceit, excitement, and fear are also the cause of formation of ama. Any unwholesome food, even if taken in right quantity also leads to ama formation. An individual who regularly consumes an incompatible diet, multiple heavy meals (in short intervals) and eats even before the previous meal is digested, results in ama visha (clinical state of indigestion characterized by the manifestation of toxic symptoms). Some scholars opine that ama originate from highly vitiated doshas itself by their conjugation; as visha (aflatoxins) develops in (stored up, edible) kodo millet (kodrava) [A.Hr.Sutra Sthana 13/26]. In recent years many non-communicable and metabolic disorders like obesity, diabetes, and thyroid dysfunction are prevalent in society due to indulgence of above factors leading to ama formation which triggers enormous pathological conditions. Various causal factors should be avoided by an individual to maintain the status [[agni]] and preserve health.
'''Nature of Ama-'''
The ama dosha is termed as ama visha (clinical state of indigestion characterized by manifestation of toxic symptoms) because of resemblance of manifested symptoms to that of poisoning. It is considered incurable because of its acute presentation and contradictory line of management. Physicians describe two types of diseases caused by ama doshas namely visuchika (cholera like symptoms) and alasaka (sluggish bowels). The ama which is formed due to weak digestive fire is heavy, liquid, different colored, unctuous, slimy, sticky, undigested, have fetid smell, continuous pain and considered as root cause of many diseases [Arundatta on A.H.Sutra Sthana.13/27]. This form of food will not be absorbed, gets associated with doshas leading to saama dosha (undigested food with vitiated dosha) condition.
Food if it is properly digested and metabolized by [[agni]] leads to proper tissue formation otherwise leads to poisonous state like ama formation. Due to various etiological factors deteriorated state of agni is unable to digest even the light food. [Cha.Sa.[[Chikitsa Sthana]].15/43]. This vitiated digestive fire forms an intermediate substance called ama, which turns sour (shukta) during fermentation and finally turns in poisonous substance (amavisha) [Cha.Sa.[[Chikitsa Sthana]].15/44].
'''Symptoms produced due to Ama-'''
Obstruction of body channels (srotorodha), loss of strength (balabramsha), heaviness of body (gaurava), laziness (alasya), impaired activity of [[vata dosha]] (anila mudhata), indigestion (apakti), excessive salivation (nishthivana), constipation (mala sanga), lack of taste (aruchi), lethargy (klama) comprise symptoms of doshas coupled with ama [A.H. Sutra Sthana.13/23-24]. The doshas and dusyas (the dhatus and malas) which are in liaison with ama are designated as sama i.e. mixed with ama and the diseases originating from these are termed as sama diseases.
'''Treatment principles of Ama-'''
Ama is the preliminary cause for many disorders; hence the term ‘aamay’ (means indigestion) is enlisted as the synonym of disease [Chakrapani on Cha.Sa.[[Nidana Sthana]] 1/15]. Physician should assess the status of [[agni]] and severity of ama before start of any treatment or therapeutic procedure. Treatment in sama (presence of ama in pathogenesis of disease) and nirama (absence of ama in pathogenesis) conditions are totally different. Langhana (fasting) and pachana (digestive) is the foremost treatment used to treat ama disorders [Cha.Sa.[[Chikitsa Sthana]]15/95]. Fasting helps to digest ama and kindles digestive fire. Absolute fasting or liquid light food is advised considering state of ama. Agni is responsible for digestion of food; kindled digestive fire in absence of food will digest increased doshas or leftover ama in the body [A.Hr.[[Chikitsa Sthana]].10/91].
When the food has undergone digestion, but yet patient experience fullness and heaviness of the stomach, medicines are to be given which bring about the breakdown of the leftover doshas and increase digestive fire. After langhana and pachana, patient should be advised to follow peyadi-sansarjan-kram (special dictum of dietary regimen) to ignite digestive fire. Fasting reduces the aggravated dosha, kindles digestive fire, restores appetite, and renders lightness to the body. Fasting should be performed to that extent which will not hamper the vitality or strength of an individual. The aim of all these measures is to regain the health which also depends on the physical, mental and spiritual well being [Cha.Sa.[[Chikitsa Sthana]] 3/140-142]. When patient is relieved from excessive morbidity of ama; the doshas are get rid of ama state (pakava avastha) and once digestive fire is kindled; oil embrocation (abhyanga), internal unction (snehapana), corrective and unctuous enema (asthapana and anuvasana types of basti) should administer. Sama doshas which are spread all over the body, which remain latent/dissolved in tissues (dhatus) and are not dislodged should not be expelled out by eliminative (shodhana) therapy as it can lead to destruction of the substratum, similar to the extraction of juice from an unripe fruit [Cha.Sa.[[Chikitsa Sthana]] 3/147-149]. Therapeutic elimination procedures should commence once person will get rid of ama state. Stool mixed with ama (sama mala) sinks into the water due to heaviness property of ama whereas stool without ama (pakva or nirama mala) floats over the water; provided the stools consistency is not watery or not very compact and if not vitiated by cold (sheeta) property of [[kapha]] [Cha.Sa.[[Chikitsa Sthana]] 15/94]. Patient should first be evaluated for presence or absence of ama and then appropriately be treated with pachana etc. treatment. [Cha.Sa.[[Chikitsa Sthana]] 15/94-95]
'''Understanding of Amashaya-'''
Amashaya described here is in physiological consideration where digestion of food is taking place. Surface anatomy describes amashaya as the organ situated between the umbilicus and the breast. All that is eaten, masticated, drunk and licked up is digested. All the food articles are fully digested after reaching the amashaya. Once the digestion is completed, the digested essence of food reaches all the body organs by means of vessels. Amashaya is also considered as seat of pitta dosha and kapha dosha [Cha. Sa.[[Sutra Sthana]] 20/8]. There observes predominance of kapha and vata dosha in manifestation of hiccough and asthama (shvasa). These disorders originate at the site of pitta [Cha.Sa.[[Chikitsa Sthana]]17/8]. In this context, Chakrapani has mentioned the two segments of amashaya as upper segment (urdhva amashaya) and the lower segment (adho-amashaya). Seat of pitta refers lower segment (adho amashaya) which clearly differentiates from the upper segment of kapha dosha. Anatomically Stomach can be considered as upper segment of amashaya and small intestine along with liver and pancreas can be considered as the lower segment of amashaya. Aamashaya rooted disorders are specifically grouped as the disorders having a predominance of kapha and pitta dosha.[Cha.Sa.[[Vimana Sthana]] 6/3]
'''Updates and views of other Ayurveda classics helpful to understand the content –'''
Some Ayurveda scholars have divided ingestion capacity of amashaya in four parts and advised to take two parts with solid food, one part with liquids and rest one fourth part to be left empty for doshas (as a normal physiology of digestion) [A.Hr.[[Sutra Sthana]]8/46-47]. Arundutta, commentator of Vagbhata has considered this capacity of amashaya as the measurement of satiety.
'''Management principles of Ama explored in other Ayurveda Classics-'''
Due to impairment of agni, the ingested food will not be digested properly and this undigested food material is termed as ama. This ama, which is inert (alasak), is to be expelled out by means of emesis with use of lukewarm saline water. If it is not achieved properly, use of strong emetics like Madanphala (randia dumetorum)), Pippali (Piper longum), Nagadanti (Croton oblongifolius Roxb) and paste of Siddharthaka (Brassica campestris Linn.) is also advised [A.S. Sutra Sthana 11/17]. After emesis to expel the feces and flatus and to restore the downward movement of apana vayu rectal suppository plays significant role. Sudation therapy is effective to remove obstruction and to pacify vata dosha. After complete elimination of food toxins, to breakdown the leftover doshas and to ignite the digestive fire, Hingvadi powder (compound formulation of herbs) and Mustadi decoction is effective [A.S.Sutra Sthana 11/20-21]. A paste prepared from barley powder and yavakshar (alkali prepared from the ashes of burnt green barley-corns) mixed with butter milk is very effective to cure abdominal pain caused due to indigestion.
'''Cauterization treatment on heels in case of Visuchika :''' In severe cases of visuchika (indigestion with vomiting and diarrhea), cauterization on the heels is recommended [A.S. Sutra Sthana 11/26].
'''Signs of complete digestion -''' Clear belching (udgar shuddhi), enthusiasm (utsaha), timely evacuation of feces and urine (vegotsarga), lightness of body (laghuta), filling of hunger and thrust (kshut-pipaasa) are essential to know while treating indigestion.[A.S.Sutra Sthana 11/58].
Take food twice only - Ayurveda prohibits the ingestion of food during night time. Hence, during day two meal times are suggested for health maintenance: in the morning and at the close of the day (before sunset) [Indu on A.S.Sutra Sthana 11/54). Depending on the predominance of afflicted Doshas, four types of digestive fires (jatharagni) are described: Samagni (Normal state of metabolic fire), Vishamagni (irregular state of digestive fire), Tikshagni (sharp or intense state of digestive fire) and Mandagni (mild or weak state of digestive fire). Samagni needs 12 hours (4 yama) for complete digestion of food, and 6 hours (2 yama) for proper digestion of medicine [A.S. Sutra Sthana 11/53].
Two times of meal is clearly suggested in Bhavaprakasha: After sunrise and before sunset. Bhavaprakasha advise to take food after three hours of sunrise and for proper digestion suggest avoiding food past afternoon [B.P.Pradhama Khanda 4/115-116].
There are six types of food patterns described depending upon the consistency of food: suckables(chushya), drinkable(peya), lickables (lehya)- e.g. rasala-curd mixed with sugar and spices and kadhi- an traditional Indian dish consisting mainly of yogurt and gram floor), Bhojya (soft eatables- e.g. Dal Rice), Bhakshya (hard eatables- e.g. Laddu, Modak-kind of sweetmeat), Charvya (chewables e.g. poha, roasted horse gram). These food articles are heavy for digestion in ascending order [B.P.Pradhama Khanda 4/142-143].
Chapters for further reading –
Chapters for further reading –
1. Charak Samhita sutrasthan Chapter 5- Matrashiteeya Adhyaya
1. Charak Samhita sutrasthan Chapter 5- Matrashiteeya Adhyaya
2. Charak Samhita sutrasthan Chapter 25- Yajjah Purushiya Adhyaya
2. Charak Samhita sutrasthan Chapter 25- Yajjah Purushiya Adhyaya