Ayurveda Tridosha Yoga And Ashana Ayurvedic Herbs

Here in this article I have tried to introduce “Pathya”  by showing its application in Allopathic medicine (Unknowingly) as well as in Ayurveda healing  “Pathya” infact, is a great term but most physicians do not take care of this term.

According to allopathic science, there are very few diseases where doctor advice the patient to follow some of the diet restrictions like in the disease diabetes mellitus, hypertension, gastrititis, jaundice , typhoid etc. because they feel the following diet restriction is just a palliative treatment, while taking medicines in the curative treatment. But in Ayurvedic Science no treatment is said to be complete without the advice of diet restriction and in some of the disease “ Pathya” can only be adviced as treatment.

People have misconception about the word  Pathya. They believe that Pathya means that which should not be taken while it is quite contrarary. Pathya doesnot just means the diet restriction as people believe – it also means restricting some of the deeds, which is jointly called as “ Pathya- Aahara – Vihara”.

Pathya as described in Charak Srutasthan, Chapter 25

पथ्यं पथोऽनपेतं यद्यच्चोक्तं मनसः प्रियम्। यच्चाप्रियमपथ्यं च नियतं तन्‍न तक्षयेत्।।४५।।
मात्राकालक्रियाभूमिदेहदोषगुणान्तरम्। प्राप्य तत्तद्धि द्दश्यन्ते ते ते भावनस्तथा तथा।।४६।।
तस्मात् स्वभावो निर्दिष्टस्तथा मात्रादिराश्रयः। तदपेक्ष्योभयं कर्म प्रयोज्यं सिद्धिमिच्छता।।४७।।

Pathya- wholesome is that which is not harmful to paths of the body and is according to linking. One which is harmful to the paths and disliked is certainly not at all deirable. The entitie have their effects according to dose, time, preparation, place, body constitution, pathology and properties. Hence the natural characters of entities and also the factors like dose etc. have been mentioned. The physician desirous of success, should proceed with the therapeutic measures taking both in account.[45-47]

I shall be discussing about the pathya and apathy  aahar(foods) and vihaar(Behaviour or deeds) in different disease in the upcoming posts. I like to focus that “Pathya” is a single term to describe the treatment of any disease , so everyone should use this term properly.

Let’s discuss about Ashmari (urinary calculi) totally from Ayurvedic concept.

The disease admits of being divided into four several types, such as the Vataja, the Pittaja, the Kaphaja and the Sukraja (Seminal) concretions. An exuberance or preponderance of the deranged Kapha should be understood as the underlying cause of all invasions of this disease.

General aetiology:—The Kapha of a man, who neglects to cleanse (Samshodhana) the internal channels of his organism, or is in the habit of taking unwholesome food, enraged and aggravated by its own exciting causes, is carried into the urinary bladder. Here it becomes saturated with the urine, and gives rise to the formation of concretions or gravels in its cavity.

Premonitory Symptoms: — An aching pain in the bladder, with a non-relish for food, difficulty in urination, an excruciating pain in the scrotum, penis, and the neck of the bladder, febrile symptoms, physical lassitude, and a goat-like smell in the urine arc the symptoms, which indicate the formation of gravel in the bladder.

Metrical Text:—The deranged Doshas involved in a particular case respectively impart their specific colour to the urine, and determine the character of the accompanying pain. The urine becomes thick, turbid, and vitiated with the action of the aggravated Doshas, and micturition becomes extremely painful.

Leading Indications:—A sort of excruciating pain is experienced cither about the umbilicus, or   in   the   bladder,   or at the median rape of the perineum, or about the penis, during micturition when gravel is forming in the bladder. The urine is stopped at intervals in its out-flow, or becomes charged with blood, or flows out twisted and scattered like spray, leaving a sediment of clear, sand)’, red or yellow particles of stone, which resembles a Gomedha gem in colour. Moreover a pain is experienced in the bladder at the time of running or jumping or in swimming, or while riding on horseback, or after a long journey.

The Sleshma-asmari:—Stone or gravel, originated through the action of the deranged Kapha, saturated with an excessive quantity of that Dosha by the constant ingestion of phlegm-generating (Slesh-mala) substances, increases in size at the lower orifice of the bladder and ultimately obstructs the passage of the urine. The pressure and recoil of that incarcerated fluid on the walls of the urinary bladder gives rise to a kind of crushing, bursting, pricking pain in that organ, which becomes cold and heavy. A Kapha-origined stone or gravel is white and glossy, attains to a large size, to that of a hen’s egg, and has the colour of the Madhuka flower.   This type is called Sleshma-asmari.

The Pittaj-asmari: —The Kapha charged (dried) with the deranged Pitta becomes hard (condensed) and large in the aforesaid way, and lying at the mouth of the bladder obstructs the passage of the urine. The bladder, on account of the flowing back of the obstructed urine into its cavity, seems as if it has been exposed to the heat of an adjacent fire, boiling with the energy of an alkaline solution. A kind of sucking, drawing and burning pain is experienced in the organ. This type of Ashmari is further marked by symptoms which characterize Ushna-vata (stricture). The concretion is found to be of a reddish, yellowish black colour like the stone of the Bhallataka fruit, or it is coloured like honey. This type is called Pitta;ja As man

The Vata-ashmari .—The deranged Kapham (mucus) inordinately saturated with the bodily Vata, acquires hardness and gains in dimensions, and these lying at the mouth of the bladder obstructs the passage of the urine. The incarcerated fluid causes extreme pain in the organ. The patient constantly under severe pain gnashes his teeth or presses his umbilical region, or rubs his penis, or fingers his rectum (Payu) and loudly screams. A burning sensation is experienced in the penis, and urination, belching and defecation become difficult and painful.* The concretions in this type of Ashmari are found to be of a dusky colour, rough, uneven in shape, hard, facetted and nodular like a Kadamva flower. This type is called Vata-ashmari.

Infants arc more susceptible to an attack of any of the three preceding types of Ashmari, inasmuch as they are fond of day sleep or of food composed of both whole-some and unwholesome ingredients, and are in the habit of eating before the digestion of a previous meal, or of taking heavy, sweet, emollient and demulcent food. In children the bladder is of diminished size and poor in muscular structure. These facts conti ibutc to the easy possibility of the organ being grappled (with a surgical instrument) and of the stone being extracted with the greatest ease in cases of infantile Ashmari.

The Sukra-ashmari :—Sukra-ashmaris or seminal concretions arc usually formed in adults owing to the germination of semen in their organisms. A sudden or abrupt stoppage of a sexual act or excessive coition tends to dislodge the semen from its natural receptacle * Stool and urine can be voided only with the greatest straining in the body. The fluid thus dislodged, but not emitted, finds a wrong passage. The Vata gathers up the fluid (semen), thus led astray, and deposits it (in a round or oval shape) at a place lying about the junction of the penis and the scrotum and dries up the humidity with which it is charged. The matter, thus formed, condensed, and hardened, is called the seminal stone (SukrAshmari), which then obstructs the passage of the urine, giving rise to pain in the bladder, painful micturition, and swelling of the scrotum. The stone vanishes under pressure in its seat.

Here only the introduction of Ashmari is given with their types.  The treatment portion shall be discussed on another post.

Here are the list of 10 important and most common Ayurvedic herbal mixtures with their uses.

*The symbols V, P, K stand for Vata, Pitta, and Kapha. For example, VP- K+ is read the following way: Vata and Pitta are reduced; Kapha is increased.

*[VPK= means good for all doshas; vat a, pitta and kapha]

1. Triphala- VPK=, for all tridoßhic diseases, constipation, diarrhea, eyes, cleansing or detoxing the colon, good for Kapha conditions, gas, distention, diabetes, parasites.

2. Trikatu- VK- P+, for colds, flu, fevers, stimulates appetite, cough, congestion, for low agni and áma, thyroid, detoxification.

3. Chyavan Prash- VPK=, general tonic, cough, strengthening lungs from asthma etc., longterm healing migraines, good for pregnant mothers, post-partum strength, and for babies; anemia, debility, T.B.

4. Sitopaladi- VPK=, colds, flu, fevers, increases appetite, reduces burning sensations in the extremities.

5. Lavaan Bhaskar- VK- P+, stimulates appetite, malabsorption, constipation, abdominal pain, tumors.

6. Mahasudarshan- P- VK+, for Pitta fevers, nausea, enlarged liver and spleen.

7. Dashmul- VPK = V-, arthritis, strengthens tissues, debility, postpartum condition of females, cold, flu, body pain, and stiffness.

8. Avipattikar Churna- P- VPK=, used for hyperacidity, heartburn, ulcers, colitis, stomach pains, indigestion, chronic constipation.

9. Hingwastak- VPK= mainly V-, indigestion, bloating (upward-moving apána).

10. Yogaraj Guggul- VK- P+ (in excess), arthritis, joint pains, stiffness, cholesterol, arteriosclerosis, rheumatism, gout, lumbago, back pain, hernia, goiter, sciatica, acts on the pituitary gland and hormone swelling, immune system, all Vata disorders including nerve disorders, depression, and insomnia; heals bone fractures. It is also good for circulation, blood purifying, reduces masses, breaks up stagnation, cardiac tonic (reduces myocardial necrosis), antiseptic, respiratory conditions, pulmonary TB, enlarged and inflamed lymph glands, urinary disorders, endometritis, hemorrhoids, inflamed colon, hepatitis, ulcerated mouth, throat, tooth, and gum problems (gargle), skin conditions, increases white blood cell count. Do not use with acute kidney infections or acute stages of rashes.

(Kaishore Guggul is for Pitta-gout, inflammations, burning joints, herpes, and all blood diseases; Pure Guggul is for Kapha. They have similar actions).

Triphala Guggul is best for weightloss and cholesterol.

Kanchanar Guggul is best for lymph glands

We all are well known that Ayurveda, the “science of life” as the original world medicine. Yet Ayurveda is more than this; it is a spiritual science. This is the most important aspect of Ayurveda.

Around 1500 B.C. the book, the Charak Samhita discussed these spiritual principles. It said that even if Ayurvedic doctors had a complete knowledge of Ayurveda but could not reach the inner Self or soul of the patient, they would not be effective healers. Furthermore, if the practitioner were more concerned with fame and fortune, and not with spiritual development (Self-Realization), they would not be effective healers.

To understand the spiritual nature of Ayurveda, we must know something about the Vedic roots of philosophy, spirituality, and universal religion. According to the ancient Vedic scriptures of India there is a goal to life. We are not simply born, to live, and then to die without some meaning or purpose. Albert Einstein reflected this idea when he said God does not play dice with the universe. Order and reason exist in life. According to Vedic philosophy life is Divine and the goal of life is to realize our inner Divine nature. Ayurvedically speaking the more a person realizes their Divine nature the healthier they are. Thus it is the responsibility of the Ayurvedic doctor to inspire or help awaken the patients to their own inner Divine nature. Positive thinking or love is the best medicine.

When patients are taught they have this Divinity within themselves, they feel a connection to life and God (however each patient defines God). For atheists, we speak of the greater mystical power, which is synonymous to God. This connection allows patients to feel they have a handle on life and an ability to develop their own inner nature. After this, secondary therapies of herbs, diet, meditation, etc. are offered.

Even modern medical doctors are finding a link between their healthy patients and the patient’s degree of spiritual faith. Spirituality changes the definition of health, giving it an added dimension. Two types of health can now be seen diagnosed health and true health. Often when a patient is diagnosed as healthy, they still may not feel healthy or alive. This is due to psychosomatic conditions where a troubled mind affects the health of the body. The deepest level of mental agitation is the longing for a deeper spiritual connection. Ayurveda suggests true health is based on the healthy functioning of four areas of life; physical/ mental health, career or life purpose, spiritual relationships, and spirituality. First one needs to be physically and mentally able to do work and play. Then persons need to work to support themselves and afford a social life. Work however is defined as making a living doing something meaningful or purposeful. To do this type of work one needs to use their innate or God-given talents; they need to work at something they love to do. It is this love that cultures spirituality.

All too often we find people working at jobs that they dislike. Often people are forced into a “practical” career by parents or societal beliefs. Other persons lack the self-worth and confidence to challenge themselves to find and live their dreams. Working in meaningless, unfulfilling jobs can create mental and physical disorders.

The most extreme example of illness caused by lack of purpose is cancer. Ayurveda considers cancer an emotionally caused disease. By not having a purpose in life (i.e., suppressing life) people create life within their body—cancer. When seriously ill people discuss what they would love to do (instead of what they are told to do) life returns to their eyes. As they begin to follow up on these ideas, some remarkable recoveries are seen. Purposeful career is then an aspect of this new definition of health.

The third realm of health is spiritual relationships. When persons are healthy and purposefully working, they can now begin to truly enjoy their social life. These days we have become acutely aware of the emotional and physical abuses that exist in many people’s relationships. Co-dependency and enabling are often used terms to describe relationship diseases. From the spiritual standpoint if one is dependent on anything other than God, co-dependency exists. People look for something lasting or permanent; only God is eternal and everlasting. Spiritual development directs one to focus inwardly to discover their eternal nature instead of the ever-changing outer realm of life. For relationships to be healthy all people must continue to develop their individual inner spiritual lives. Then they are able to share their growing spiritual fullness with their spouse and others.

Too often individuals are attracted to one another because they see a quality that they think they do not have. In reality each person has all the human qualities within themselves because inner eternal Divinity, by definition, contains everything.

Further, if one can see a quality in another they must have it within themselves in order to recognize it. When the main focus in people’s lives is the Divine, then troubles that seemed like mountains are seen as molehills. Thus the third dimension of health involves healthy spiritual relationships.

Once people are sound in body and mind, work in a purposeful career and have fulfilling spiritual relationships, life develops a state of grace. People then become eager to devote more time to spiritual development, the final dimension of health. Personal spiritual development is seen on many levels. The body becomes more relaxed, the mind more calm and alert; and one becomes more personable in relationships. Yet the most profound developments take place inwardly; Divinity grows within. Gradually one also begins to see the Divinity in others and all of life.

This is the multi-dimensional definition of health according to Ayurveda. Life is composed of many elements; it is not seen as independent parts. If one aspect of life becomes imbalanced all the other aspects are affected. Rather than merely treating a symptom, Ayurveda looks to the root cause or underlying reasons of illness. The body may be sick because of mental or career stress. Rather than instruct the patient to merely take a drug or an herb to heal the physical condition, the practitioner of Ayurvedic medicine looks to restore balance within the patient (e.g., calming the mind or finding a more purposeful job). The deepest root level is spiritual development. Thus, all four areas of life must be cultivated; mind/body, career, spiritual relationships, and inner spiritual development.

In present days a lot of people have the problem of Hyperacidity. Excessive gastric juice activity results in acidic or sour taste in the mouth.  So here is the Ayurvedic solution for the Hyperacidity problem.

Causes:

Vata: A variable digestion cannot always digest foods. When food is not digested, ama develops. These undigested food toxins begin to ferment, causing burning sensations.

Pitta: Eating too many hot, spicy, sour, greasy foods and spices (e.g., onions, garlic, red peppers); incompatible foods, alcohol, and overeating. Other causes include eating too many sweets, such as cakes, which ferment and produce acid in the stomach.

Kapha: Weak digestion allows ama to develop when food is not digested. Thus, toxins ferment and cause burning sensations.

Symptoms:

Heartburn, belching with sour taste or fluids, nausea, vomiting.

Therapies:

Vata: Hingwastak, rock salt, lashunadi vati, draakshya, along with antacids like sankha bhasma, avipattikar churna , fennel, and praval pishti.

Pitta: Pitta-reducing foods and herbs, antacid foods like milk and ghee. Acidic and sour foods are avoided, including bananas (sour post-digestive taste), pickles, wine, and yogurt. Useful herbs include shatavarí, licorice, aloe gel, chiraayata, and antacids like shankha bhasma (conch shell ash) and avipattikar churna.

Kapha: Hingwastak, rock salt, lashunadi bati, draksha; and antacids like sankha  bhasma (conch shell ash) and avipattikar churna.

Everyone has heard the sayings, ‘beauty is only skin deep’, and ‘beauty is in the eyes of the beholder.’ So beauty is such a beautiful word that everybody prefers to describe. Here, let’s approach the beauty from Ayurvedic point of view.

Ayurveda adds a spiritual dimension to the definition of beauty by saying:

“Inner peace brings outer beauty”

It says outer beauty as an integrated by-product of inner beauty and virtue. Inner beauty is developed through meditation, proper diet, ethics, a positive self-image, and various therapies, such as aroma therapy, yoga, and abhyanga (a massage-like therapy). These are the essential ingredients for developing a true and lasting aura of beauty.

Besides the seven doshas (Vata-Air, Pitta-Fire, Kapha-Water, Vata/Pitta, Vata/Kapha, Pitta/ Kapha, Tridoshic (all three dosha)), a special category exists known as changing skin conditions.

Despite one’s dosha, skin conditions change depending upon one’s diet, exercise, and the climate. Sensitivity towards cold, dryness and the sun may exist. It is important to remember that it takes the body between 3 and 5 years to adjust to good or bad eating habits and climate.

This is one reason that Ayurveda suggests gradual changes towards building a healthier lifestyle. It takes time for a toxic body to be cleanses; new cells and tissues built; and a new way of life and health to develop. Below are some Ayurvedic beauty care tips.

Post-Surgery: When the skin becomes scarred from surgery, herbs help heal the tissues. Aloe vera gel and mañjishþhá are the main recommendations.

Acne: Not only do teenagers get acne, but also many adults suffer from this condition. Acne is generally an excess of Pitta (fire). Therefore, Ayurveda approaches acne from both symptomatic and causal levels. To remove symptoms, turmeric cream and sandalwood soap, found in most Indian grocery store, work very quickly.

Simultaneously, one also should reduce the causes—the excess fire and toxins inside the body. If neglected, Pitta and toxins will cause acne to reappear, or manifest as illness in another part of the body (e.g., eyes, liver, spleen, gall bladder, heat, blood, and infections). For causal balancing or healing, persons should follow a fire- (Pitta) reduction diet.

Seasonal Conditions: Each season has a predominance of Vata (air), Pitta (fire), or Kapha (water). Ayurveda recommends that persons protect themselves from these environmental changes.

There are different types of vata as discussed in earlier posts. Here is the tabulation of symptoms and treatments of different types of Vata. Hope this would be helpful.

All sub-types of Vata can and do cover each other, for a total of 20 types of mutual covering.

Treatment of Blocked sub-vatas and Doshas

Mastering the information on the above chart on Vata Sub-types will take great skill. The best place for the novice to start may be to memorize the symptoms associated with the various combinations of sub-type coverings.  By repeated practice in identifying these combinations, one should eventually become proficient at identifying the workings of the V sub-types directly.

General Treatment for The Vata Sub-types: Udana should be led upwards, apana should be directed downwards,   samana should be brought back to the middle [umbilical region] and vyana should be moved in all these three directions. Prana should be protected most carefully, because it’s location in its normal location is essential.  Those Vata sub-types dosha which are covered or moving in the wrong course should be brought back to their normal positions.

Importance of Prompt Treatment of Vata sub-type dosha

The wise, in case of a disease, gets relief by external or internal or surgical measures. The childish, due to confusion or carelessness do not know about the emerging disorder in early stage as fools about the enemy. The disorder, though having a minute start, advances afterwards and gradually becoming deep-rooted takes away the strength and life of the foolish one. The fool does not realize till he is afflicted and only then he decides to control the disease. Then he collects son, wife and kin and requests them to bring some physician even at the cost of his entire possession, but who can save him, the devoid of life, weak, afflicted, emaciated, anxious and with the sense organs waned away. Thus not finding a savior that fool leaves his life like an iguana with her tail bound and dragged by a strong person. Hence one, who wishes happiness, should counteract with medicines before the disorder is produced or when it is newly arisen.

Any padartha which passes through Anna maarga , provides energy for life, nourishes Dhatus, protects and replenishes then stabilize life processes, originate (help) in body organs is called as Aahaara. For any person, Desha, Kaala vaya, etc should be considered before deciding aahaaramaatra and aahaaravidhi.

Along with so many rules and regulations, one more very important direction should be kept in mind i.e. aahaaramaatraaa.

Stomach should be divided into three parts. One part should be filled with solid food, one should be filled with liquid food and one should be kept empty for movements of three dosaah Vaata, pitta and kapha. If this is observed, it fetches good results.

How to recognize food eaten is appropriate in amount?

Manifestations fetched by eating in proper amount are as follows:

After food no pain is felt in flanks.

1. One doesn’t feel obstruction in cardiac area (kukshi).
2. One doesn’t feel backache.
3. One doesn’t feel heaviness in abdomen.
4. One feels that his special senses are fresh.
5. One satisfies his hunger and thirst.
6. One feels ease in sitting posture, sleeping posture, respiration, laughing and talking.
7. Morning and evening smooth excretion of excretory products takes place.
8. This adds to strength, good color and well nourishment that one should eat proper amount of food.

 Ayurveda is mainly focused in the three great terms viz. Vata, Pitta and Kapha; called Tridosha. These are the great physiological terms so to understand this properly is to understand all about Ayurveda. The general meaning of Vata, Pitta and Kapha may be air, bile and sputum respectively but it’s not that. These terms in Ayurveda has a great significance.

Vata may be understood as nerve force, electro-motor, physical activity or that, which is responsible for motion. It is commonly called air. The root, ‘va’ means to spread. In Western terms, it is the electricity setting the organism into motion, maintaining the equilibrium between Pitta and Kapha (inerts). Vata relates to the nerve-force. It is responsible for all movement in the mind and body. The movement of Vata even regulates the balance of Pitta and Kapha. Pitta relates to internal fire, bile, body heat, digestive enzymes, physio-chemical, biological, metabolic and endocrine systems. It is responsible for digesting the chyle into a protoplasmic substance like sperm and ovum.

Kapha fills the intercellular spaces of the body as connective tissue. Examples of these tissues include mucus, synovial fluid, and tendons. Kapha is responsible for the gross structure of the body (solid and liquid/phlegm-plasma). Each person is made up of a combination of these elements.

Together, the doshas are responsible for catabolic and anabolic metabolism. Catabolism breaks down complex internal bodies, and Vata (air energy) sets this energy free into simpler waste. Anabolism takes food and builds it into more complex bodies. The summit of the metabolic process is protoplasm or essential matter [proteins, carbohydrates, lipids, and inorganic salts]. Lifeless food becomes living protoplasm and is set free as useful energy or excess heat or motion that is emitted from the body. Thus, the purpose of the three doshas is to move the lymph chyle (the by-product of digested foods) throughout the body. This nourishes and builds the body tissues. When any or all of the doshas develop imbalance, the body ceases to be nourished, and disease develops.

The three doshas (Vata, Pitta, Kapha) exist throughout the entire body, in every cell, yet are predominant (their sites of origin) in the colon, small intestine, and stomach, respectively. Some authorities say that Vata primarily resides below the navel, Pitta from the navel to the heart, and Kapha, above the heart.

Vata is also found in (governing) the waist, thighs, ear, bones, and skin. Pitta also governs the navel, sweat, lymph, blood, eye, and skin. Kapha additionally controls the chest, throat, head, bone joints, small intestine, plasma, fat, nose, and tongue.

Finally whatever we do to try to understand these three Tridosha; knowledge is still unsatisfactory. Yes of course we can satisfy our knowledge on Ayurveda but wisdom is still lacking. I love this beauty of Ayurveda.

Some things are originally healthy. But, the upayogasansthaa affects the quality of food. In Ayurveda text it is mentioned that the satmya or healthy food may be unhealthy according to the directions of use. So, they should be religiously observed for appropriate digestion of food resulting better health. Rules of such kind, which should be observed while taking food, are

• One should eat hot:

Warm food is pleasant to eat i.e. tastes good; it increases appetite and secretion of digestive juices. Such food gets digested fast; it induces flatus and decreases Doshas kapha.

• Unctuous food should be taken:

It enhances weak Agni. It digests food fast. It helps to pass flatus. It replenishes or nourishes body. It strengthens special senses. It increases body strength.

• In proper amount suitable for individual eating it:

One should eat calculated amount of food. It shouldn’t be eaten in excess or in fewer amounts. Such food maintains physiological level of dosaah. It passes excreta smoothly. Agni is by no way harassed. Digestion is perfect.

• One should eat only when previous meal is digested:

If eaten before digestion of previous meal, food to be digested gets mixed with food which is half digested. This leads to instant vitiation of three dosaah. but if eaten when previous food is ingested, all three dosaah remain in physiological limits, agni is enhanced, belching is without any smell, no pressure of heart is realized, excreta is smoothly expelled, all building blocks are well maintained and there by span of life is increased.

•   Food stuffs with opposite virya should not be eaten together:

Two opposite strong qualities should be avoided to eat together. Such kind of eating generates disease for e.g., to eat hot and cold together.

• Should eat in pleasant place:

One should not eat where one does not like to eat in bad places or in hideous places. One should not eat in cutlery. Psychological effect of things is emphasized here.

• One should not eat very fast:

If one eats very fast, he chokes, vomits, insults food and develops disliking towards food.

• One should not eat very slow:

If one eats very slowly, he doesn’t get satiety hence he eats more. Food gets cold. It for this reason does not digest appropriately.

• One shouldn’t eat while talking or laugh while eating,

This vitiates dosha,

• One should eat for himself with appropriate manner:

This is suitable for me – one should think while eating. This make him eats properly.

One who takes food observing the above ten rules gets satiety of food, health and proper digestion. This is also compulsory for proper nutrition accoeding to Ayurveda.