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Ayurveda and food allergy

The Ayurvedic standpoint on food is interesting and unique. The main difference in terms of other modalities of food and nutrition is that Ayurveda is more concerned with considering Agni (the digestive fire) and the natural type of a person in relation to the Doshas (Prakriti). Agni’s natural endurance is maintained through proper eating and drinking. Even though the mind is a subtle part of the diet, it also maintains the Prakriti balance (natural/innate) of the various tissue levels (dhatus), their diet, strength, the calmness of the senses, etc. Unnatural/unconventional eating habits would make the dosha imbalance causes.

If someone shows the symptoms of an allergy, it does not mean that the allergy is always related to the food in question. In turn, this indicates an unhealthy basic state in which the body hardly tries to digest the food, which triggers a kind of hypersensitivity reaction. I don’t forget the genetic factors. At a later stage, the body begins to view food as a toxin or invading microbe. According to Ayurveda, these chronic inflammatory reactions can lead to other diseases. Because the disharmony of Agni (digestive fire) is the main cause of all diseases.
Nidana: (the pathological considerations.)

The concept of Ama and VirudhaAhara (incompatible diet regime)

Looking at Ama in general, it occurs due to repeated stages of low Agni, the different process of digestive metabolism is not perfect, so the food produced is not good enough to provide the necessary nutrition or balance for the Dhatus. In simple words, although we eat good food, it cannot produce positive nutrition and health. Rather, this leads to an increased accumulation of toxins in the digestive tract, which together with Doshas leads to 3 different Ama metabolic errors and related toxins.

In another way, substances are created in many forms that disrupt the Dhatu channels, clog the metabolic pathways and further put the Agni in a more vulnerable state. There it would start to make symptoms in accordance with the associated dosha.
Symptoms of Ama related to 3 doshas, ​​this is an acute aspect of Ama.

KaphajaAma:
Ama in relation to Kapha Vitiation.
Swelling or allergic reactions to the eyes and cheeks, belching immediately after eating, irrigation of the mouth or nose, disturbance or corruption of doshas, ​​general feeling of heaviness.

VatikaAma:
Ama in relation to Vata Vitiation.
Feeling of constipation in the digestive system, pain, tendency to constipation, explosion, exhaustion

PaittikaAma:
Ama in relation to pitta vitiation.
Increased thirst, deception, dizziness, acid regurgitation, burning or feeling of internal heat, way

Given the above facts, we could see that these are signs of allergic reactions.
We have to introduce the concept of „six stages of the manifestation of diseases“ according to Susrutha Samhita (an Ayurvedic classic), in which the interactive chain reaction between doshas and dhatus causes the manifestation of pathological changes in the dhatus. Which in turn causes allergic symptoms. These processes can be compared very well with the immunological / hypersensitive reactions according to conventional medicine.

The concept of Virudha Ahara (incompatible food)

The classic definition of the same means that foods that produce Dosha Utklesha (disturbance or corruption of Doshas), but do not exclude them. A deeper analysis of the common factor in different VirudhaAhara, which is explained in classics, creates UshnaSnigda (combination of hot potency and oiliness). Let’s take the example of yogurt and chicken. Here the Snigda (oily quality) and Ushna (warm), which both have, were triggered by cooking or confusing them together. It acquires the caustic nature for both the Srothas (the canal system) and the Dhatus. The body may not be able to drive it out, although it is also liquefying in quality. These interactions create Abhishyandyam (inflammatory immune responses), the trigger for allergic reactions.

Different reasons

– Another interesting factor that could be read together in this regard is the excessive use of the astringent taste. It causes blockages and explosions in the digestive system, increased thirst, blockages in Srothas, constipation. It can be noted that some of them are similar to the Ama Dosha. Combining astringent dominant foods like legumes, raw fruits and vegetables with foods that are UshnaSnigda exacerbates the problems.
-The natural shoots of the body
Ayurveda recommends not blocking or specifically allowing it, as for the natural urge to go to the toilet to urinate or defecate, etc. This is the body’s natural process after ingesting the necessary food and expelling what we don’t keep must be within the biological system. It causes unnecessary stress in the neurological and endocrine systems and many other functional disorders.

– Genetically and physiologically there is a symbiosis of intestinal flora and human homeostasis. Their number is more than ten times that of the cells we have! During the pathogenesis of allergic reactions, the system may have lost healthy intestinal flora, which aids in digestion and plays a central role in immune-related hypersensitivity reactions. The Ama stage, VirudhaAhara etc. change the intestinal flora in an endangered manner, so that the Co.-existing is changed.
The intestinal flora also retains some sort of “memory” of the Sathmya (which is used to eating regimes) and would cause metabolic complications with the sudden change in eating habits. Ayurveda emphasizes a lot when changing the Sathmya and rituals are also explained.

Treatment:

More attention needs to be paid to the dosha vitiation and agni imbalance caused by long periods of food and eating habits, life activities, seasons, mental stage, etc. The goal of Ayurveda in this regard is to achieve an accurate evaluation of Agni, Ama and positive Sathmya.
Lankhana (depletion therapy): fasting, movement, etc. can be adapted to certain conditions.

Herbal combinations that support the Agni balance together with Ama digestion have top priority in the treatment line.
e.g. Trikatu, Sunti, Pippali, Amalaki

Anulomna medication (herbal combinations that promote natural movement) would be a second stage of treatment after reaching Deepana and Pachana – carminatives and digestives
e.g. Triphla, Harithaki,

Herbs such as Guduchi, Neem, Shatavari, Bilwa, AviapathikaraChurna, Turmeric, Vacha etc. are used to calm the symptoms.

Panchakarma processes have proven effective in chronic diseases. Especially Vamanam (herbal vomiting therapy), Virechanam (purgartion), Vasti (Ayurvedic enema). They help to recover the intestinal flora. Basically, the natural ways of excretion/excretion are used, in which the toxins are made mobile and expelled in a modulated manner. The use of ghee/oils that protect the system to deal with the effects of induced elimination. 

Meditation and yoga modalities add value by stimulating natural healing power


Ayurvedic Nutrition

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणाहुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्म कर्म समाधिना ।।

The act of offering is God, the oblation is God
By God it is offered into the Fire of God
God is that which is to be attained by him
who performs action pertaining to God

God: from it everything starts, because of it everything continues to it everything goes back. Meditate and realise.That divinity is called God.

This is the mantra of Bhagava Githa. Usually used before eating.

The Ayurvedic standpoint on food is interesting and unique. The main difference in terms of other modalities of food and nutrition is that Ayurveda is more concerned with considering Agni (the digestive fire) and the natural type of a person in relation to the Doshas (Prakriti). . I want to explain exactly what the different qualities of food are and the important things that you should consider when making your choice.

According to the Indian classics, food is considered a god. In the Bhagavad Gita, says Lord Krishna, he himself lives in us as Agni (representation of the fire or simply hunger). So the food we eat should be given in dedication to the God in us.

The food is rasa pradhana (flavor dominant) on the other hand. Medicine / herbs are Veerya Pradhana (potent dominant). The food should contain the six different flavors – sweet, sour, salty, bitter, pungent and astringent – in a very harmonized relationship with those of prakriti (the natural type), season, satmya (that which is used to food regimes), etc.

In accordance with Indian Classics, the words come from thoughts, it will make up your actions, it will contribute to your behavior, then it will become our culture. In the broadest sense, a country’s culture can be traced back to the deeper roots of what they eat. Another important fact about food is that you care about what you eat or that you are what you eat.

Guna (the qualitative factors) and karma (actions in a much deeper dimension) play an important role in understanding the Ayurvedic principles. To understand this, we need to have an idea of ​​the five-element theory of Indian science. The earth, water, fire, air and space. Everything in the universe consists of five elements with different configurations. The question arises, why five elements, since we humans have no other way of perceiving / understanding the world, than five sense organs.

In other ways, we simply perceive or see the movements in the universe. From the subtle movements to the movements we could see or understand. The five elements are on a different level, are simply movements with a speed of five dimensions.

To understand living organisms, the factors that contribute to their normal functioning, the factors that lead to unhealthy situations. Ayurveda has introduced or divided the living organism into three attributes.

The doshas

The functional aspects, Vata, Pita, Kapha. The movements and the control factor, the digestive or responsibility factor for changes, the constructive and the structural factor. The harmonic existence of doshas is the symbol of good health five elements, with the dominance like air and space for vata, fire and water element for pita, water and earth element for kapha

The Dhatus

It is basically the anatomical part, seen in a dimension of seven tissue levels. Rasa (can be explained in the first level of the nutrient element that comes from food – which remains as part of the food and body), Rakta (blood), Mamsa (the muscle / meat part of the body), Medas (the fat part) , Asthi (the bony part), Majja (the bone marrow), Sukla (in one dimension of the genetic and reproductive system)

The mala

When the function (Dosha) takes place on an anatomical part (Dhatu), things arise that are necessary for the body and the excretions. The excretions are called mala, namely urine, stool and other excretions from the body – both externally and internally.

Since our body consists of five elements, it interacts with the Brahma (the principle of life, existence and endurance of life) also with the universe, which is also made with it. One of the main exchanges we do is food.

Sweet:

Elementary configuration: earth and water

Basically positive and give clarity to sensory organs. The taste has been Satmya since birth (from breast milk), gives the Dhatus nourishment good for all ages, promotes hair growth, etc.

It dominates with guru (heaviness in quality), longevity, snigda (quality of the oiliness of the oil).

Alleviates Vata and Pita

Athiyoga (increased use): diseases related to Kapha and Meda, obesity, Agni disorder, diabetes, carcinomas.

e.g. sweet dominant fruits, natural sugar, milk etc.

Sour:

Elementary configuration: earth and fire

It works much like an appetizer, it also has snigda, improves digestion, hot in potency, but cold when touched, lightness in quality,

Creates Vata and Pita, removes blockages in the movement of Vata.

Athiyoga: a type of skin disease, swelling, increased thirst, etc.

e.g. sour fruits, fermented foods, yogurt etc.

Salt:

Elementary configuration: water and fire

Helps with blockages, improves appetite, gives snigda, can cause sweating, cheda and bheda (relieves blockages by dissolving the causative factor)

Athiyoga: disorder of rakta, baldness, gray hair, jara (signs of age), increased thirst, skin problems, toxicity, etc.

eg: natural salts, sea vegetables.

Bitter:

Elementary configuration: air and space

It is bitter, but improves the taste sensation – acts on a deeper level of taste receptors, has antitoxic, antimicrobial activities, relieves skin diseases, Jwara (fever and associated pathologies), reduces Dosha imbalance and body temperature (taking inflammation and related factors into account) ) Pathologies). Dries out meda, vasa (can be compared to adipose tissue), majja, mala (excretions), urine. Lightness, improves the intellect, cold potency, dry quality, cleanses breast milk, clears throat.

Soothes Pita and Kapha

Athiyoga (increased use): degenerative changes in tissue levels, Vata-related diseases

eg: dark leafy green, herbs

Sharp:

Elementary configuration: fire and air

Helps alleviate some throat and skin pathologies, swelling, wound healing, digestion and appetizer,
flavor enhancer, cleansing and detoxification through elimination, inducing food drying out, relieving blockages, opening channels,

Relieves Kapha dominance

Athiyoga: increased thirst, decreased sperm quality, decreased strength. May cause dizziness, cramps, tremors, pain or related symptoms on the lower and upper back.

eg: cold, pepper, garlic etc.

Astringent:

Element configuration: earth and air

Reduces pita and kapha

Heavy quality, detoxifies the blood, affects the osmotic pressure potential, heals wounds, is cold in potency, dries out the moisture in the body on a cellular level and also on fatty elements, blocks the toxins, good for the skin.

Athiyoga: Causes blockages and explosions in the digestive area, increased thirst, emaciation, anti-aphrodisiac, causes channel blockages, constipation

eg: legumes, raw fruits, vegetables

In light of the above facts, we even take modern nutritional factors into account – this is another aspect of proteins, carbohydrates, fat, minerals, vitamins, etc. All six flavors simplify the nutritional aspects and in other ways show more light on the basics of human nature. It is with our sense of taste. Some people have a special affinity for a particular taste, such as sweet, salty, sour, etc.

This can be attributed to the emotional status, the prakriti, our habitual ritual behavior in response to culture and region. The most interesting thing is that with some diseases that we love for certain tastes, the elementary need can be considered here. Because the living organism has an autonomous mechanism to be healthy.


Ayurveda and Migraine

Doshas in general 

When I try to simplify the condition, we start with pain. We have to know Vata, the principle of how Ayurveda sees humans in a functional aspect. The element configuration remains with the dominance of the air and space element. With normal function, energy, positivity, all functions in connection with the respiratory system, various actions – both at the microscopic and macroscopic level -, movements and functions in connection with natural drives, the correct and harmonious functions of different tissue systems and their metabolic activities would be given, etc . to carry out the sense organs etc.

Pita  , the elementary configuration is the dominance of fire and water. The heat and temperature management is responsible for all digestive and metabolic activities in all dimensions and depends in many ways on the eyes, thirst, hunger, appetite, charm of the body, intelligence and the associated mental functions, courage and softness of the Body together etc.

Kapha  , the elementary configuration is the dominance of water and earth. Responsible for stability and structural strength, greasiness of the body in general and deeper aspects, strength and stability of the joints, strength in general.

From the above aspects, we can see the body in every way, how it performs the physical, chemical and biological activities. We can see the entire human system through the three filters of Doshas (Vata, Pita, Kapha).

Pain

Given the migraines, pain is the dominant problem. According to Ayurveda, there is no pain without Vata. Vata is the factor responsible for movement, without which the other functions of Pita and Kapha would not be possible. We also have to take into account that there is no situation attributed to a dosha since the universe is a different combination of five elements. The dominance concerns Vata, but there will be an association of Pita and Kapha. This depends on various pathological reasons and prakriti. Therefore, the quality and the minute details of the associated symptoms would also be different. There is a difference to Ayurveda, it means different treatment modalities for the same disease when it comes to different people.

General pathology of head diseases

Air pollution, too much sun, cold, excessive use of water activities, too much sleep or less sleep, sweating of the head, stress and related conditions, keeping tears, too much water intake, excessive alcohol consumption, infections, blocking of the natural urge, not cleared up and being clean – both internally and externally, reduced oil application body, using computers or similar activities that require the person to look down for a long period of time, indigestion, prolonged speaking in a loud voice, etc. Because of these factors, the doshas burdened with the dominance of vata that reaches the head to create the pathological process.

Ayurvedic principle of treatment

The main Ayurvedic difference is that we treat the patient. Not the illness. Our main priority will be: Why does the patient suffer from migraines at this age, in this history, in this prakriti, in his habits, activities, etc. The treatment principles and modalities would be different.

Our Approaches.

1. Correction of the underlying pathology

Use of herbal medicine to correct digestive and metabolic aspects, including detoxification treatments, etc.

Treatments such as Shirodhara, external herbal use, Nasya, etc. would be applied accordingly

2. Use certain combinations of herbs to improve your personal condition

Guluchyadi Kashayam, Amrithotharam, Pathyashadangam etc.

3. Pancharma modalities

These would be selected according to the chronic nature of the disease, the pathologies associated with it, etc.

Colon wash, Virechanam, Vamanam etc.

4. Rejuvenation therapies

Herbal medicines that have been optimized with ghee or other preparations would be used to restore systemic balance, heal tissue or cell damage, and heal functional harmony.