Types of food incompatibilities

Types of Viruddha Ahara- Types of food incompatibility
Charaka Samhita Sutrasthana 26th chapter

“Ahara that which vitiates dosha and which is antagonist to the dhatu in the body is known as viruddha ahara.”

1. Desha Viruddha – Place – Intake of dry and strong substances such as strong wine, in deserts; oily and cold substance in marshy land is place contradictory diet habit. because, in deserts, it causes extreme increase of Vata and Pitta and in marshy land, it causes extreme increase of Kapha Dosha.

2. Kala Viruddha – Time contradictory diet habit – Intake of cold and dry substances in winter; pungent and hot substance in the summer.

3. Agni Viruddha – Power of Digestion contradictory diet – Intake of heavy-to-digest food when the power of digestion is low (mandagni); intake of light food when the power of digestion is very high (Teekshnagni). Similarly intake of food at various with irregular  and normal power of digestion fall under this category.

4. Matra Viruddha – Dose specific diet contradiction – Intake of honey and ghee in equal quantities
5. Satmya Viruddha – Habit specific diet contradiction- Intake of sweet and cold substance by persons accustomed to pungent and hot substances.

6. Dosha Viruddha – Dosha specific diet contradiction- Utilization of drugs, diets and regimen having similar qualities with Dosas but at variance with the habit of the individual.

7. Samskara Viruddha – processing – Method of preparation specific diet contradiction:- Drugs and diets which when prepared in a particular way produce poisonous effects, for example, meat of peacock roasted on a castor spit, heating of honey etc.

8. Veerya Viruddha – Potency specific diet contradiction- Substances having cold potency in combination with those of hot potency.

9. Koshta Viruddha – Bowel specific diet contradiction
Administration of a mild purgative in a small dose for a person of with hard bowel (Krura Koshta) and administration of strong purgatives food for a  person with soft bowel (Mrudu Koshta)

10. Avastha Viruddha –Stage specific contradiction: Indulgence in Vata aggravating diet after physical stress, sexual intercourse, exercise.
Indulgence in Kapha aggravating diet by a lethargic, sleepy person.

11. Krama Viruddha – Order specific contradiction – 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 highly aggravated.
12. Parihara Viruddha –Prescription specific contradiction – Intake of hot things after taking pork
13. Upachara Viruddha – Treatment specific contradiction – Taking cold things after taking ghee.
14. Paka Viruddha – Cooking contradiction – Preparation of food with bad or rotten fuel, under-cooking, over-cooking or burning during the process of preparation.

15. Samyoga Viruddha – Combination – Intake of sour substance with milk.
16. Hrudaya Viruddha – Palatability :- Any substance which is not pleasant in taste.
17. Sampat Viruddha – Richness of quality:- Intake of substance that are not mature, over-mature or purified.
18. Vidhi Viruddha – Rules of eating :- Taking meals in public

Effect of taking incompatible foods –
Intake of unwholesome food is responsible for the
Shandya – causation of sterility ,
Andhya – blindness,
visarpa (herpes, spreading type of skin disease),
Dakodara – ascitis,
Visphota – eruptions,
Unmada – insanity,
Bhagandara – fistula,
Murcha – fainting,
Mada – intoxication,
Adhmana – bloating
Galagraha – spasmodic obstruction in throat,
Pandu – anemia, initial stage of liver disorder
Amavisha- poisoning due to Ama (indigestion and altered metabolism),
Kilasa type of skin disease,
Kushta – skin disorders
Grahani – sprue, IBS,
Shotha – oedema,
Amlapitta – acid dyspepsia,
Jvara – fever,
Peenasa – rhinitis,
Santana Dosha – foetal diseases and
Mrutyu – death. [102-103]

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5 thoughts on “Types of food incompatibilities

  1. Three things: I don’t have to eat what is unpleasant in taste:D
    not supposed to eat in public???
    Is schizophrenia caused by diet?!

    • 1. After the last email, what is unpleasant?
      2. No, distraction. Pranavayu disturbance. Has everything to do with proper digestion. Think what your eating out is healthy anyway?
      3. Much larger question than you know. First off, there are many variables.

      The causative factors described above vitiate the Doshas which afflict Hrdaya (heart), which is the abode of intellect of a person having less of Sattva (pure consciousness and intellect), and while being located in the Manovaha srotas (Channels carrying Psychic impulses), they afflict the mind.

      General signs and symptoms:
      Intellectual confusion, Fickleness of mind, impatience, unsteadiness of eyes, irrelevant speech, and a sensation of vacuum in the heart (Vacant mindedness)

      Other symptoms
      He will have bewildered mind becomes incapable of experiencing pleasure and sorrow.
      He becomes incapable of conducting himself appropriately.
      Therefore, he loses peace of the mind altogether and becomes devoid of memory, intellect and recognition.
      His mind wavers here and there.

      The term use in Ayurveda for mental affliction stands for Samudbhrama i.e perversion. Because, in this ailment, the intellect, mind and memory get perverted.
      It is of 2 types, viz,
      Exogenous and Endogenous

      Those endogenous can be of Vataja, Pittaja, Kaphaja, can be combined vitiation of all the three Doshas and can also be due to exogenous causes

      Vatika mental affliction
      Vata gets exceedingly aggravated by
      The intake of unctuous food, less of food and cold food, excessive elimination of Doshas by excess Panchakarma treatment, depletion of tissue elements and
      and fasting.
      The aggravated Vata adversely affects the heart afflicted with mental agony (including worry, passion and anger) and instantaneously afflicts intellect and memory.

      The pitta gets aggravated by
      indigestion, intake of pungent, sour, intake of what causes burning sensation and hot food
      This aggravated Pitta afflicts the heart of a patient devoid of self-control and leads to serious type of Unmada.

      symptoms:
      1. Intolerance, over daring, nakedness, intimidation, running about, excessive heat in the body and anger,
      2. Desire for shady place, cold food and cold water and anger
      3. Yellow complexion.

      Kapha, along with Ushma (Pitta) gets aggravated because of Sampurna (over nourishment) and lethargy.
      This aggravated Kapha afflicts the vital organ (heart), adversely affects intellect and memory, and vitiates mind leading to morbidity (Kaphaja Unmada).

      Signs and symptoms of Kaphaja Unmada
      Sluggishness in speech and activities
      Loss of taste
      Liking for women and lonely places
      Excessive sleep
      vomiting and
      excessive salivation
      Aggravation of the condition immediately after taking food (when Kapha gets normally aggravated) and
      Whitening of nails etc.

      Where all the 3 Doshas- Vata, Pitta and Kapha get simultaneously aggravated is a serious ailment.
      It is caused by the (simultaneous) vitiation of all the 3 Doshas by their (respective) causative factors (as listed above)

      In this condition, signs and symptoms of all 3 Doshas are manifested. Such a condition needs the therapeutic measures which are mutually contradictory; therefore, the physician should not attend to such a patient.

      Exogenous types of Unmada are caused by improper observance of Niyama (spiritual disciplines) in the present life and improper conduct of the past life which leads to seizures by the Gods, Rishis (Sages), Gandharvas, Pisachas, Yakshas, Rakshas (demons) and Pitrus (manes)

      Seizures by supernatural beings, in general is characterized by the following
      1. Supernatural speech, valor, potency and activities manifested as a result of Supernatural knowledge (Jnana) and intellectual excellence (Vijnana) as well as strength etc, and
      2. Indeterminability of the time of occurrence.

      In detail:
      The Gods, etc, because of their own qualities and powers, cause seizures of the individual without afflicting his physique. Like one can see his reflection instantaneously in Suryakanta mani (a gem), these supernatural beings are invisible and they afflict the human being instantaneously.

      Insanity Caused by the Gods
      The patient is of gentle look, earnest, invincible, free from anger, sleep and desire for food, having less of sweat, urine, stool and flatus. He emits good aroma from the body and having the face like a blooming lotus.

      Guru mental affliction
      A person having the activities and speech as ordained by the Abhisapa (cure), Abhichara (spell) and Abhidhyana (desire to transform on the basis of will- power) of preceptors, senior persons, Siddhas (those who have obtain spiritual perfection) and Rsis (Sages) is to be diagnosed as suffering from Unmada (insanity) caused by the seizure of preceptors. Etc.

      Caused by Manes:
      characterized by in happy look, inability to see, sleepiness, interrupted speech, lack of desire for food, anorexia and indigestion.

      By celestial musician
      Characterised by violent acts, over bravery, sharpness, seriousness, invincibility and liking for Mukhavadya (Vocal music or musical instruments played with mouth), dancing, singing, good food, good drinks, Garlands, incense, perfume, red apparel, Bali (offering of Sacrifices), laughing and talking (engagement in humorous talks). Pleasuring aroma comes out from his body.

      Semi-divine celestial beings, attendants of Kubera, the god of wealth
      Characterized by frequent sleep, cry and laugh, liking for dancing, singing , playing musical instruments, reciting sacred scriptures, telling stories, good food, drinks, bath, garlands, incense and perfumes. His eyes are red and tearful. He despises dvija (persons belonging to the families of Brahmanas, Ksatriyas and Vaisyas) and Physicians. He discloses the secrets of others.

      Caused by Demons
      Characterized by sleeplessness, hatred for food and drinks, excessive strength of patient in spite of his a version for food, liking for weapons, blood, meat and red garlands and ferociousness.

      By senior devil
      Characterized by excessive laughter, dance, hatred and disobedience to the Gods, Vipras (persons belonging to the family of Brahmins) and Physicians. He recites illustrations from hymns, the Vedas, Mantras and other scriptures. He injures himself by pieces of wood etc.

      Demon based
      Characterized by fickle mindedness. He complains of having place to stay. He engages himself in dancing, singing, laughing and incoherent speech. He likes climbing over uneven places, entering into caves, walking in dirty streets and over dirty cloths, and climbing over heaps of grass, stones and woods. His voice is broken and hoarse. He remains naked and runs here and there. He does not stick to one place. He always complains of his miseries before other and he suffers from loss of memory.

      Time of affliction of Unmada:
      The gods possess a person of purity, good conduct, penance and study of religious scriptures, generally on the 1st and 13th days of the bright fortnight (Shukla Paksha) in an opportune moment (at the sight of some off his weak points).

      Rsis possesses a person fond of bath, purity and lonely place, and conversant with the sayings of the religious scriptures and the Vedas, generally on the 6th or 9th day of the fortnight (Paksha) in an opportune moment (at the sight of some of his weak points).

      Pitrus (manes) possesses a person devoted to the service of his parents, Gurus Vruddhas (senior persons), Siddhas (those who have accomplished spiritual perfection) and Acharyas (spiritual teachers), generally on the tenth day of the fort night (Paksha) or on the new moon day [in an opportune moment, i.e at the sight of some of his weak points].

      Gandharvas (celestial musicians) possess a person fond of Hymns, perfumes, garlands, purify and good conduct, generally on the twelfth or fourteenth day of a fort- night (Paksha) in an opportune moment.

      Another sort possess a person endowed with mental strength, physical strength, good complexion, ego and valour, having liking for garlands, unction and laughter and who is talkative, generally during the 7th or 11th day of the bright fort- night (Sukla Paksa) [in an opportune moment, i.e at the sight of some of his weak points]

      Brahmaraksasa (a class of evil demons) possess a Brahmin or a non Brahmin claiming to be a Brahmin who has abhorrence for the study of religious scriptures, penance, observance of Scriptural rules, Upavasa( fasting), Brahmacarya (celibacy), respect for the Gods ,Yatis (recluses) and Gurus( preceptors), and purify, who claims to be brave and who likes a temple and aquatic games, generally on the fifth day of the bright fort- night (Sukla paksa) or on the full moon day[ in n opportune moment, i.e. at the sight of some of his weak points]

      Raksasa and Pisacas (types of evil demons) possess a person who is devoid of will power, who is a backbiter who is fond of women and who is greedy and a cheat, generally on the 2nd, 3rd or 8th day of the fortnight [in an opportunity moment, i.e at the sight of some of his weak points] These Grahas (celestial begins) are innumerable. The seizures by the 8 most conspicuous ones among them are described above.

      Signs of in-curability:
      In the above mentioned varieties of Unmada, if the patient has raised his hand in a fit anger, daringly thrashes others or himself, he is considered as incurable. Similarly, if the patient, with tears in the eyes, passes blood from the genitals, if he has injuries in his tongue, running nostrils, excised skin, uninterrupted (long) speech, constant mumbling, discoloration of body, excessive thirst and putrid smell of body, he is to be considered as suffering from Unmada (insanity) as a result of possession of violent spirit, and hence, he should not be treated.

      In Ayurveda, there are many reasons. The signs and symptoms make you look around and wonder huh? The treatments, when their are treatments are pretty amazing as well. Of course none of the last external go over well in a material based western world, does it. Yet, treatments work. And I can tell you stories of stuff I have seen and experienced. Let the Western world and who ever else believe what they want.

      • And there is more about treatment as well.

        There are three types of treatment of mental disorders in Ayurveda: chikitsa daivavyapasraya chikitsa (divine or spiritual/therapy), yuktivyapasraya chikitsa (reasoning therapy) and satwavajaya chikitsa (psycho therapy) for treating mental illnesses as well.

        Daivavyapasraya chikitsa: This refers to measure like mantra (incantation), Ausadhi (wearing scared herbs), mani (wearing precious gems), mangala (propitiatory rites), bali (oblations), homa (sacrifice), upahara (offerings), niyama (vows), prauascitta (ceremonial penitence), upavasa (fasts), swastyayana (prostrations), pranipata (surrender), gamana (pilgrimage), etc. These measures are recommended in mental disorders caused by extraneous factors and administered judiciously after considering the nature, faith, religiosity, culture and educational level, of the patient. These may be useful in all types of mental afflictions both psychosis and neurosis.

        Yuktivyapasraya chikitsa: This refers to the use of ahara (diet) and Oushadha (drugs). Food articles like ksira (milk), ghrta (ghee), draksa (grapes), panasa (jack fruit), Brahmi (Centella asiatica- plant), mahishamamsa (buffalo meat), sarpamamsa (snake meat), kurmamamsa (tortoise meat), vastuka (goose foot), kakamaci (solanum nigirum), barhimamsa (cuckoo meat), mahakusmanda (ash gourd), kapittha (wood apple), matulunga (lemon) and others are recommended as beneficial in various mental disorders. Cuckoo meat is found to be useful in certain mental disorders too.
        Under drug therapy, it is said that, in all types of mental diseases where vata, pitta and kapha are deranged, elimination of dosha and cleansing of the channels has to be done by various purificatory measures. When the cleaning is properly done, palliatives and tonics are given in order to bring back the deranged mind to normalcy.

        Satvavajaya chikitsa: The aim of this therapy is to restrain mind from desire for unwholesome objects. This permits considering, occupational, behavioural and like therapies as well, since the ultimate aim of them also would be to restrain mind from unwholesome objects. In the role of the therapist, it is stated that, the therapist should be compassionate to the patient and involve himself in solving the problems of the patient.
        This clearly indicates the importance of the therapist if the therapy administered has to be beneficial to the patient. The best approach to achieve the goal of satwajaya chikitsa is through knowledge, analytical thinking, courage, memory, and concentration according to Charaka.
        Mental disorders are caused by excessive desire, grief, fear, anger, delight, jealousy, greed should be countered by inducing the opposites passion in order to neutralize the causative ones.

        The above two approaches can be said to be more useful in mental illness caused by external psychological reasons which refer to certain mental afflictions related to neurotic conditions.

        Measures like calming the patient with assurances and words of spiritual and moral import, shocking him by announcing the lose of some thing he holds dear or showing him some wonderment, threatening him by physical torture have been mentioned. As as the early black and white movies would have a woman in hysterics and the man would slap her and she would come back to reality, the same is the treatment told in Ayurveda. It works but in todays world with as dysfunctional as the world has gotten, these techniques have been moved aside. There are more useful in for certain psychotic conditions. The underlying principle is to create fear of physical torment which the patient may not like to bear and fear of death, which is the strongest of all fears, in order to provide insight to the patient to regain mental equipoise. Its more applicable in excitatory conditions where disciplining is unavoidable.

        Interesting?

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