Diet Regimen Allergy

Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy
Volume 2, Issue 2, ISSN: 2278- 2214

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JoAYUSH (2013) 1-10 STM Journals 2013. All Rights Reserved Page 1
Ayurvedic Concept of Allergy in Reference to Diet
and Regimen

Sarvesh Kumar Singh
1
, Kshipra Rajoria
2
, Mahendra Prasad
3
*
1
Lecturer, P. G. Department of Panchkarma, NIA, Jaipur, India
2
Lecturer, Department of Panchkarma, S. S. S. V. Ayurvedic College and Hospital, Kishangarh,
Rainwal, Jaipur, India
3
Lecturer, P. G. Department of Sharir Kriya, NIA, Jaipur, India

Abstract
Life of man depends on three main sub-pillars; these are Ahar, nidra and brahmacharya.
Ahar plays very important role to provide strength, complexion and lifespan. Nowadays,
human life is too busy to fulfill his lawful diet. Some diets are incompatible, unwholesome
while some are wholesome. Unwholesome and incompatible produce untoward skin
diseases. Foods that are not suited to body produce allergy. Udard, koth,
raktapradoshaja vikara and shitapitta are allergic disorders. Incompatibility may be due
to weight, rasa, veerya and vipaka. Other factors are fish, meat, vegetables, honey, fruit,
diet, place and pulses. They are divided into Satmya and Asatmya. Jati asatmya
Gomamsa to Manushya, Ritu asatmya Rituviparita, Roga asatmya curds in Shotha.
Vyayama asatmya excessive exercise by weak person (Stress test in CCF). Udaka
asatmya water of different places is unpalatable. Divaswapna asatmya Shvasa,
Timira, C. C. F. Rasa asatmya. Honey and ghee should not be taken together because
they are viruddha. Such viruddhas are of many types and produce allergy.

Keywords: allergy, unwholesome, incompatible, viruddha

*Author for CorrespondenceE-mail: mprasadmahendra5@gmail.com

INTRODUCTION
Life of modern man is far removing from the
rules of nature. In fact, there has been a drastic
change in his day-to-day activities including
his lifestyle, food, sexual life and medication.
The intake of canned food, intoxicating
beverages, eating and sleeping at irregular
intervals, usage of various types of synthetic
drugs, uncontrolled and unhealthy sexual
activities have taken modern man to a world,
where immunity is declining day by day and
many new diseases are evolving.

Ayurveda has explained various types of
diseases and or symptoms that are similar to
allergy. Acharya Charaka has described
some allergic disorders, e.g., Udarda under
Kaphananatmaja vyadhi [1] and Kotha under
Raktapradoshaja vikara [2]. Acharya Bhava
Prakasha and Madhav have also described
Shitapitta under allergic disorder.

There is altered immune response in allergy.
This condition in Ayurveda is described as
Ojovyapat [3]. Both intrinsic and extrinsic
causes of Ojovyapat are described in
Ayurveda at various places.

Allergy is defined as a disorder in which the
body becomes hypersensitive to particular
antigens, which provoke characteristic
symptoms whenever they are subsequently
encountered, whether inhaled, ingested,
injected or otherwise contacted. Allergic
condition in any person develops due to
response of his body system with allergens.
Thus, presence of allergen is a basic need for
generation of pathology, resulting in
manifestation of allergy. According to
Ayurveda the substances which are basically in
juxtaposition to dhatus and body are
considered as allergens.

According to Ayurveda, the different ways and
means by which a substance becomes
unwholesome or allergen to an individual is
explained under the concept of Viruddha,
Satmya and Asatmya.
Ayurvedic Concept of Allergy Singh et al.
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Viruddha Ahar (The unwholesome dietetics):
The food articles which derange body tissues
in their own state have been stated as Ahitkar
or unwholesome. They are basically in
juxtaposition to dhatus [4]. Viruddahara leads
to Ama formation. Ama thereby produced
acquires toxic potency and exhibits toxic
symptom

[5]. Chakrapani explains that
conversion of Ama to visharupa is because of
amajanakahetu vishesha prabhava
(idiosyncrasy) as seen in equal quantity
administration of honey and ghee [6]. Keeping
this principle in view, Maharshi Charak and
Vagbhat have detected some dietetic articles
as naturally unwholesome (swabhawik).
Considering all the dietetic categories, he says
that among all cereals having bristles Yavaka
(barley) is most unwholesome. Similarly,
among all pulses, the Masha (blackgram);
among various types of drinking water, the
river water in rainy season; among all salts, the
Ushara (salt collected/prepared from saline
soil); among all potherbs, the mustard; among
all animal meats, the beef; among all birds
(meat), the dove; among the animals living in
holes, the frog; among all ghee, the ghee of
sheep; among all milk, the milk of sheep;
among all vegetable fats, the oil of Kusumbha
(Canthamus tinctorius); among the fats of
marshy animals, the fat of buffalo; among the
fat of aquatic animals, the fat of Kakamudga
(waterfoul); among the fats of gallinaceous
type of birds, fat of Chatak (sparrow); among
the fats of all branch eating animals, the fat of
elephant; among all the fruits, the fruit of
Nikucha (Atrocarpus nikucha); among all the
rhizomes and roots, the root of Aluka; among
all the preparation of sugarcane, the Phanita is
regarded as most unwholesome [7].

All the dietetic articles possess their certain
inherent qualities and based on that their
effects are seen on the body. The
unwholesome effect of the food articles, in
addition to its inherent qualities are also
governed by several other factors which are as
follows. (1) Some act due to their mutually
contradictory qualities, (2) some by
combination (Samyoga), (3) some by method
of preparation (Samskara), (4) some by virtue
of place (Desha) land and body, time (Kala),
Dose (Matra) and (5) some other by their
(inherent) nature. Supporting these principles,
Maharashi Sushruta says that some drugs and
diet become unwholesome by their
combination (Samyoga), by their incompatible
preparations, by their objectionable
proportions, by their incompatible taste,
potencies and digestive transformations [8].
Vagbhat has also dealt about the
incompatibility of food. In comparison, the
view of Charaka is more clear and appropriate,
as while mentioning the incompatibility of
dietetic articles, he has dealt with the causes
and effects also. Keeping in view these
principles of unwholesome of diet described
by Charaka, Sushruta and Vagbhat, the
different types of food articles and their
combinations are dealt with in detail.

Incompatibility of Combination
The flesh of any domestic (Gramya) or aquatic
(Anupa) beast or bird, as well as the flesh of
those which live in marshy ground (Audaka)
should not be eaten with boiled rice prepared
from paddy which has commenced sprouting
or with the lard, honey, milk, treacle or Masha
(blackgram). The potherbs known as the
Rohini and the Jatu-Shaka, should not be
partaken of in combination with milk or
honey, nor the flesh of the heron, eaten
simultaneously with Kulmasha (a food
prepared from barley) and the spirituous liquor
known as Varun. Maricha (black-pepper) and
Pippali (Long-pepper) should not be eaten in
combination with the pot-herbs known as the
Kakamachi and Nadishaka should not be eaten
simultaneously. Sura (wine) Krishara and
Payasa should not be taken in combination.
Similarly, Souviraka and Sesamum paste, fish
and modification of sugarcane juice, treacle
and Kakamachi, honey and Mulakam, treacle
and the flesh of a wild bear or honey and
bears flesh should not be taken in
combination. Similarly, milk and Mulakam,
mango fruit, Jamboline fruit and the flesh of
Godha, porcupine and hog should not be eaten
together. All fish should not be taken with
milk, nor should the fruit of a plantain tree be
simultaneously eaten with Tala fruits, milk or
whey. The fruit Lakucha should not be taken
with milk, curd or meat soup, nor with honey
and clarified butter, nor immediately before or
after the drinking of milk

[9]. He further says
regarding the incompatible preparation of food
that the flesh of pigeon fried with mustard oil,
should not be eaten. The flesh of Kapinjala,
Lava, Titira and Godha, boiled with castor oil
and on a fire of the twigs of castor plants,
should not be eaten. Clarified butter, kept in a
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vessel of Indian bell metal for ten consecutive
days, should be rejected as unwholesome.
Honey should not be used in combination with
an article or substance heated by fire or in the
season of summer and autumn. The pot-herbs
known as the Kakamachai, boiled in a bowl in
which fish or ginger had been previously
boiled or prepared, should be rejected as
positively injurious. Similarly, the pot-herbs
known as Upodika (Spinach) should not be
eaten by boiling them with levigated paste of
sesamum.

Incompatibility by Weight
The objectionable proportions (Mana) like two
oily substances (such as oil and clarified
butter) or honey and any of the oily
substances, mixed in equal proportions, should
not be taken; nor should rain water be drunk
immediately after having taken honey and
clarified butter [11].

Incompatibility of Rasa, Veerya and Vipakas
Moreover, Sushruta deals with incompatible
tastes, potencies and chemical reactions as
following. Regarding the tastes, sweet and
acid tastes or sweet and saline tastes should be
deemed incompatible to each other in respect
to their potencies and inherent properties.
Sweet and acid taste are incompatible to each
other in all the above respects. Similarly,
sweet and bitter or sweet or astringent should
be deemed incompatible to each other in
respect of their tastes and chemical action.
Acid and saline things are incompatible to
each other as regards their flavor. Acid and
acrid things are incompatible as regards flavor
and chemical action. Acid and bitter or acid
and astringent things are incompatible to each
other, both regards their respective flavors,
potencies and digestive or chemical
transformations. Saline and pungent things are
incompatible to each other as regards their
respective flavor (Rasa) and digestive
(chemical) transformation. Similarly, saline
and bitter things or saline and astringent things
are incompatible to each other in respect of all
the three above-said relations and categories,
pungent and bitter tastes are incompatible to
each other in respect of flavor and digestive
transformation whereas substances of pungent
and astringent or bitter and astringent tastes
are incompatible to one another as regards
their respective potencies, flavor and digestive
(chemical) action or transformation [12].

Substances that are incompatible with or
antagonistic to the system through a difference
of degree or intensity are well as things which
bring about an extreme dryness of the
organism, or those which are extremely oily in
their composition or are characterized by
extreme cold or warmth should be rejected
[13]. While considering the effects of
incompatibility of diets, by taking substances
which are incompatible to one another as
regards their tastes, potencies and digestive
transformation, a greedy and intemperate
person becomes afflicted with disease and
weakness of the sense organs and ultimately
meets his doom [14]. Some more incompatible
diets are mentioned.

The fish should not be taken together with
milk because both of them have sweet taste,
but due to the contradiction in their potency
(fish is hot and milk is cold) they vitiate the
blood and obstruct the channel of circulation
and cause constipation and diseases relating to
blood and it may even lead to death [15].
The meat of domestic, marshy and aquatic
animals should not be taken together with
honey, sesamum seeds, sugar candy, milk,
Masha (blackgram), radish, lotus stalk or
germinated grains. By doing so, one gets
afflicted with deafness, blindness, trembling,
loss of intelligence, loss of voice and nasal
voice; it may even cause death [16].

One should not take vegetable of Pushkara
(Nelumbo nucifera) and Rohini or meat of
Kapota (dove) fried in mustard oil together
with honey and milk, for this obstructs
channels of circulation and causes dilatation of
blood vessels, epilepsy Sankhaka (a disease of
the head characterized by acute pain in
temporal region), Galaganda (scrofula),
Rohini (diphtheria) or even death [17].

Milk should not be taken after the intake of
radish, garlic, Krushnagandha (Moringa
oleifera), Arjaka (Ocimum gratissimum),
Sumukha, Surasa (Ocimum sanctum), etc. This
may cause obstinate skin diseases including
leprosy [18].

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Leaves of Jatuka (Ferula narehex) or ripe fruit
of Nikucha (Artocarpus lakoocha) should not
be taken with honey and milk. It may cause
loss of strength, complexion and semen,
sterility and other serious types of diseases
which may lead to death [19].

Ripe fruit of Nikucha should not be taken with
the soup Masha (black gram), sugar candy and
ghee because they are mutually contradictory
[20].

Amra (mango), Matulunga (Citrus decuman),
Nikucha, Karamarda (Kamrak), Mocha
(banana), Dantashtha (Citrus medica), Badara
(Zizyphus jujuba), Kosamra, Bhavya (Dillenia
indica), Jambava (Syzygium cumini), Kapitha
(Feronia limonia), Tintidik (Tamarindus
indica), meat of Paravta (pigeon), Akhsoda
(Fuglans regia), Panasa (Artocarpus
heterophyllus), Narikela (Coconut), Dadima
(Punica granatum), Amalaka (Emblica
officinalis) and such other solid and liquid
materials which are sour in taste become
mutually contradictory when taken with milk
[21].

Pulses: Similarly, Kangu (Setaria italica),
Vanaka, Makustha (Phaseolus aconitifolius),
Kulattha, (Dolichos biforus), Masha
(Phaseolus radiatus), Nispava, when taken
with milk are mutually contradictory [22].

Shaka: Padma (Nelumbo nucifera), leaves of
Uttarika, Sharkara type of wine, Maireya type
of wine and honey, if taken together, are
unwholesome and they aggravate Dosha
specially Vata.

Meat: Meat of Haridraka bird, fried with
mustard oil is unwholesome and they
aggravate Dosa and specially Pittam [23].
Meat of crane either with Varuni type of wine
or Kulmasa (paste of barley mixed with hot
water and slightly boiled so as to form a cake
is called Kulmasa) is unwholesome, again if
fried with lard; it will cause instantaneous
death [24]. Meat of peacock roasted on a
castor spit, if burned with castor wood fuel and
mixed with castor oil, causes instantaneous
death. Similarly, the meat of Haridraka roasted
on a turmeric spit and burned with the fuel of
turmeric wood and when mixed with ashes,
dusts and honey, causes instantaneous death.
Pippali (Piper longum) prepared with fish fat
and Kakamachi mixed with honey causes
death [25].

Honey: Hot honey or intake of honey by a
person afflicted with heat causes death. Honey
and ghee, honey and rain water both in equal
quantity, honey together with the seeds of
Puskara (Nelumbo nucifera), intake of hot
water after taking honey, Bhallataka
(Semecarpus anacardium) together with hot
water should be avoided [26].

Milk Preparation: The Payasa (milk
preparation) when taken with Manth (thin
gruel) is unwholesome and they aggravate
Dosha specially Kapha. Upodika (Basella
rubra) prepared with the paste of Tila
(sesamum indicum) causes diarrhea [27].
Furthermore, the drugs and diets that dislodge
the various doshas but do not expel them out
of the body are to be regarded as
unwholesome [28].

While considering the other unwholesome
factors of diet and drugs like variance with
place, time, power of digestion, dosages, habit,
Dosha, mode of preparation, potency, bowel,
state of health, order, proscriptions and
prescriptions, cooking, combination,
palatability, richness of quality and rules of
eating are unwholesome [29]. They are
illustrated below. Incompatibility of food also
affects with desha. Intake of dry and sharp
substance in deserts and unctuous, cold
substance in marshy land [30]

is
unwholesome. According to seasonal
variation, diet should be taken against guna of
weather likewise intake of cold and dry
substance in winter, pungent and hot substance
in the summer [31] is incompatible to health.
Intake of heavy food when the power of
digestion is low (Mandagni) creates lots of
discomfort and intake of light food having
power of digestion [32] is sharp (Tikshnagni).
It produces abdominal discomfort. Certain
dietetics should not be intermixed when taken
in. Intake of honey and ghee [33] in equal
quantity is forbidden.

Intake of sweet and cold substance by persons
accustomed to pungent and hot substance [34]
same time, is beneficial consider as Satmya. In
relation to dosha, use of diet and regimen
similar qualities but variance with the habit of
the individual [35], drugs and diets prepared in
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a particular way produce poisonous effect
[36], diet substances having cold potency in
combination with those of hot potency [37],
administration of mild purgative in a small
dose for a person of constipated bowel or krur
koshthi and administration of strong purgatives
in strong doses for a person having relaxed
bowel or mrudu koshthi is incompatible [38].
Intake of Vata aggravating food by a person
after exhaustion, sexual act and physical
exercise or intake of Kapha aggravating food
by a person after sleep or drowsiness is
unwholesome [39]. If a person takes food
before his bowel and urinary bladder are clear
(empty) or when he does not have appetite or
after his hunger has been aggravated are called
Krama Virudham [40]. Use of hot things after
taking pork, etc., and cold thing after taking
ghee is unwholesome [41, 42]. Preparation of
food, etc., with bad or rotten fuel and
undercooking, overcooking or burning during
the process of preparation

[43], any substance
which is not pleasant in taste [44], intake of
food substance is not matured, over-matured
or putrefied [45]

and taking meals in society is
always unwholesome [46].

Diseases Caused by Unwholesome Diet
Intake of unwholesome food is responsible for
the causation of sterility, blindness, Visarpa
(an obstinate skin disease characterized by an
acute spread), ascitis, eruptions, insanity,
fistula, fainting, intoxication, tympanitis,
spasmodic obstruction in throat, anemia,
poisoning due to Ama, Kilasa type of skin
disease, obstinate skin disease including
leprosy, sprue, edema, acid dyspepsia, fever,
rhinitis, fetal disease and even death. It has
been reported that the diseases caused by the
intake of unwholesome diets and drugs can be
cured by emesis, purgation or administration
of antidotes and by taking prophylactic
measures [47]. Showing more seriousness to
unwholesome diet are incompatible to one
another as regards their tastes, potencies and
digestive transformation, a greedy and
intemperate person gets afflicted with disease
and weakness of the sense organs as well as
ultimately meets his doom. Thus, an intelligent
physician considering the nature of the
disease, the strength and temperament of the
patient and the state of his digestion as well as
the seat of the affection the physical features
of the country and thin prevailing season of
the year, should prescribe a diet which he
thinks the most proper and suitable to the
requirements of the case [48]. Emphasizing the
effects of unwholesome diet, the milk often
acts like poison, if given without proper
consideration, and on the other hand the
poison also acts like best medicine, if
administered properly [49].

The ill effects produced by incompatible diet
as explained by Hemadri are that some types
of unwholesome diets may lead to immediate
fatality just like poison, some diets may lead to
delayed mortality and some types of
unwholesome diets may lead to generation of
different diseases [50]. Ayurvedic concepts
related to ill effect of incompatable diet
understood very well with the concept of
modern science. Sadhya nasha or immediate
fatality can be correlated with anaphylactic
shock. Kalantara Nasha or delayed, latent
fatality can be correlated with cell-mediated
(delayed) hypersensitivity reactions.

Conditions those Interfere with the
Viruddha J anya Ill Effects
There are a few factors that control or
neutralize the hazardous effects of
incompatible food in the body.
The doshas do not produce disorders
immediately in those who indulge in
unhealthy practices (food, activities, etc.)
as long as there is hindrance to their
increase by the dushyas, which are of
opposite qualities. Individuals with
optimum vyadhikshamatva will not get
affected by incompatible food and
regimen [51].
By different combinations, unhealthy food
ingredients sometimes lose their bad
qualities and become non-injurious.
Combinations of ingredients having only
opposite qualities produce ill effects, e.g.,
honey and ghee in equal quantity along
with Triphala churna combination is not
viruddha [52].
The combination of curd, milk, etc., may
not be incompatible when the combined
effect of the recipe is antagonistic to the
dosha, dushya, bala, kala, etc., e.g.,
Lashuna Ksheera [53], Panchashrya, etc.
Incompatible food, regimes, etc., do not
cause adverse reactions in the persons
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fortified with regular exercise, oleation
have optimum digestive power, youthful
and optimum bala [54] (immunity).
Artificial homologation (Kritrima Satmya
Karma) of unwholesome substances will
not produce adverse effects after
habituation [55].
Accustomed food even when taken in
excess does not vitiate dosha [56].
Though hot milk has hot property and its
madhura rasa is shita (cold), apparently
viruddha, does not vitiate dosha [57].

Other Allergens
Apart from the Viruddha allergens, following
factors can also be considered as allergens like
Apathya, Ahita, Anupashaya, Samashana,
Adhyashana, Vishamashana, Nidanarthakara,
Manasa.

The substance that is not harmful to the body
and mind is known as Pathya and conversely
all the things which prove to be harmful are
apathya [59]. There are a lot of apathya
substances. Some are pollens, mold spares,
aerosols and volatile chemicals. Non-
immunological contact substances are plant
(nuts), animals like caterpillar and jellyfish,
medications like dimethyl sulphoxide,
uncertain mechanism for contact of
ammonium sulphate in hair bleaches. Some
chemicals, foods, textiles, wood, saliva,
cosmetics and perfumes are apathya. Physical
stimuli, exercise induced anaphylactic
syndrome, solar, cold, heat, vibrations and
water create over reaction. The food articles
and behavior that do not maintain the harmony
of Dhatus and vitiate doshas are considered as
Ahita (59). All the modalities of treatment
such as hetu, vyadhi, hetu vyadhi viparita and
hetu, vyadhi, hetu-vyadhi viparitarthakari-
Anna, Aushadha and Vihara which result into
amelioration are termed upashaya and the
same when prove to be detrimental to health
are anupashaya. Thus, almost anything can
become allergen [60]. The partaking of both
pathya and apathya together is termed
Samashana and it is harmful [61]. Eating
again after a meal when previous meal is yet
undigested [62]

is adhyashana. To eat before
or after the appropriate time is vishamashana
[63]. One disease when becomes the cause of
another (e.g., Cor-Pulomonale). Few other
examples are: Raktapitta from Jwar, Shotha;
Kasa and Kshaya from Pratishyaya [64].
Inappropriate sound, touch, vision, taste and
smell have been also considered to produce
asatmya (allergic) [65]. Mental emotions
evolving should be retaining in mind so these
are consider as Dharaniya urges. The
wholesome food also taken in proper quantity
does not get digested and produces ama
(toxin) due to anxiety, grief, fear, anger,
uncomfortable bed and vigil [66]. The
substances to which the body becomes
accustomed after prolonged use and which do
not cause deleterious effects are Satmya.
Satmya is the homologues of a substance by
the habit of using it for a long period. Satmya
can be a hita or an ahita. All those substances
which are not homologated or compatible to
the body either be they hita/ahita are Asatmya
(allergens) [67].

Classification of Satmya

As per lexicon and samhitas, Satmya are three
types according to symptoms. These are
Pravar, madhyam and avar. Getting
accustomed to all the tastes is best and to only
one taste is poor and to two or more tastes is
medium. Hemadri has classified the concept of
satmya as Kritrima and Akritrima. Kritrima
(artificial) satmya is the condition in which the
body grows accustomed to even potentially
harmful substances after prolonged use
All samhitas Sushruta [69] Charaka [70] Hemadri [71]
Ajanma Satmya
1. Pravara
2. Madhyama
3. Avara [68]

1. Desha (i) Bhumi
(ii) Atura
2. Jati
3. Ritu
4. Roga
5. Vyayama
6. Udaka
7. Divaswapna
1. Ritu
2. Oka
3. Desha
4. Roga
1. Kritrima satmya Asatmya
2. Akritrima satmya asatmya
(a) Nirupadhika
(b) Sopadhika
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(conditioning or desensitization therapy).
Akritrima or natural satmya is further divided
into two types Nirupadhika (independent) and
Sopadhika (dependent). Nirupadhika satmya is
independent of dosha, desha, kala, etc. All
sada pathya substances are nirupadhika
satmya, e.g., Shashtika, Shathi, Mudga, water,
milk, ghee, etc. Sopadhika satmya is the
accordance with dosha, Prakriti, desha, etc.
Entire aushadhi are considered as sopadhika
satmya.

Asatmya are categorized as kritrima asatmya,
nirupadhika and sopadhika. Sopadhika
asatmya is evident only when dosha, prakriti,
desha, etc., are favorable. Kritrima satmya
may become sopadhika asatmya and vice
versa for, e.g., kritrima satmya of a previous
season becomes sopadhika asatmya in the
successive season. If ushna kritrima satmyata
in varsha is continued in sharada ritu then it
vitiates pitta as it is sopadhika asatmya.
Acharya Indu clarifies that incompatible food
even if made kritrima satmya has only
temporary comforts and becomes incompatible
in the long run [72]. Thus, nirupadhika satmya
is pathya and sopadhika satmya is aushadha.
Together they form upashaya and conversely
nirupadhika asatmya and sopadhika asatmya
together form anupashaya. Satmya and
asatmya can be classified into eight types, first
one is desha. It is again divided into two parts
bhumi and atur. Bhumi and atur are
categorized into samudaya (whole). Loss and
destruction of all seven dhatus due to intake of
poison, this is because visha qualities are
opposite nature of dhatu and eka deshaja (a
part of body or dhatu) Intake of kshar leads to
destruction of shukra dhatu and loss of
strength. Second is jati asatmya like gomamsa
and manushya. Third is ritu asatmya ejection
of diet against season (ritu) is known as
rituviparita. Fourth one is roga asatmya in
which apathya are not taken in diseased
conditions. Curd taken in Shotha is roga
asatmya. Fifth one is Vyayama asatmya. In
such conditions, excessive exercise is
performed by weak persons. Sixth one is
Udaka asatmya. In this reference, water of
different places is unpalatable. Seventh is
divaswapna asatmya. Day time sleeping is
prohibited in some diseases. In shvasa and
timira, sleeping is asatmya. Eighth is Rasa
asatmya. Amla rasa in Amlapitta is
contraindicated if person using amla rasa
enhances amlapita.

CONCLUSIONS
Ayurveda conceives the idea of allergy and
intolerance (asatmya) is caused by a variety of
unwanted endogenous and exogenous
materials and way of life. Concept of
Virudhahar or unwholesome diet in relation to
allergy is very relevant in the present context.
Asatmya is due to intermixing of
disproportionate diet causing long-term toxic
effect on body. They are desha, jati, ritu, roga,
vyayam, udaka, diwaswapna and rasa. For
management of various allergic problems, one
should consider all these points in the mind
and treatment should be planned accordingly.
By this way, we would be able to treat various
types of allergies which are much difficult to
treat.

REFERENCES
1. Caraka. Caraka Samhita. Vidhyotini
commentary. Chaukumba Barathiya
Academy, Varanasi. 1st volume.
Sutrasthan 20/17.
Sutrasthan 28.
3. Ambika Dutt Shastri. Susruta Samhita
Sutrasthan 15 Ayurvedatatvasandipika.
Chaukhambha Sanskrita Sansthan. 221001
Varanasi.
4. Dr. Ravi Dutta Tripathi. Ashtang Sangraha
sutrasthan 9/25 Chaukhambha Sanskrita
Sansthan. Varanasi.
sutrasthan 8/13, Chaukhambha Sanskrita
Sansthan. Varanasi.
6. Caraka. Caraka Samhita. Commentary by
Cakrapani. Vaidya Jadavji Trikamji
Acarya (Ed.). Chaukambha Sanskrit
Sansthan. 1994, on C.S.Vi.1/12.
Sutrasthan 25/39.
Sutrasthan 26/81
__________________________________________________________________________________________

Sutrasthan 20/13
Sutrasthan 20/14
Ayurvedatatvasandipika chaukhambha
Sanskrita Sansthan. 221001 Varanasi.
Sutrasthan 20/15
Sutrasthan 20/16
Sutrasthan 20/17
Sutrasthan 20/19
Academy, Varanasi. 1st
volume.Sutrasthan 26/82-83.
volume.Sutrasthan 26/83.
__________________________________________________________________________________________

Sutrasthan 20/9 Ayurvedatatvasandipika
chaukhambha Sanskrita Sansthan. 221001
Varanasi.
50. Hemadri on A.H.S.7/29.
Sansthan. Varanasi.
52. Caraka. Caraka Samhita. Commentary by
Cakrapani. Vaidya Jadavji Trikamji
Acarya (Ed.). Chaukambha Sanskrit
Sansthan. 1994, on C.S.Su.26/102.
53. Indu on A.S.S.9/14.
Sansthan. Varanasi.
volume.Sutrasthan.26/104.
Sansthan. Varanasi.
57. Dalhan on Su.S.S.20/19.
volume.Sutrasthan.25/45.
59. Dr. Ravi Dutta Tripathi. Ashtang
Sangraha, Chaukhambha Sanskrita
Sansthan. Varanasi. Sutrasthan 10/8.
Sansthan. Varanasi. Viman sthan1/10.
Sansthan. Varanasi. Sutrasthan 10/34
volume.Chikitsasthan8/21.
volume.Sutrasthan.28/7
Academy, Varanasi. 1st volume.Viman
sthan.2/9
__________________________________________________________________________________________

Academy, Varanasi. 1st volume.Viman
sthan.8/118
volume.Sutrasthan.Vimansthan 8.
Sutrasthan 35/39
71. Ashtanga. Hridaya by Anna Moreshwar
Kunte, commentary Ayurveda Rasayana
of Hemadri on Su.7/47, Chaukhambh
orientalia, Varanasi.
72. Ashtang Sangraha Sutrasthana 9/15
Commentary Shashilekha by Indu,
published from Chaukhambha Orientalia,
Varanasi.

Diet Regimen Allergy

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Journal of AYUSH: Ayurveda, Yoga, Unani, Siddha and Homeopathy

Volume 2, Issue 2, ISSN: 2278- 2214

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