REVIEW ARTICLE Open Access

Traditional methods of food habits anddietary preparations in Ayurveda—theIndian system of medicineDhanya S.*, Ramesh N V and Abhayakumar Mishra

Abstract

Ayurveda (the science of life) is one of the branches of Vedas. It is regarded as upaveda of Atharva Veda. It is asteam of knowledge coming down from generation to generation since eternity parallel to Vedic literature whichis why its emergence has been said to be from the creator (Brahman) himself prior to the creation. It is taken aseternal because nobody knows when it was not there. In Ayurveda, food is considered to affect the mind as wellas the body. By understanding how to prepare foods best suited to our minds and bodies, we can utilize nutritionas a source of healing. Food is the most essential to sustain a good life and the same food if consumedinappropriately becomes the root cause of many diseases. So, proper knowledge about food and its importanceshould be known by all human beings to have better benefits from it.

Keywords: Nutrition, Anna, Yusha, Takra, Ahara, Sattvic diet

1. IntroductionAyurveda believes that ahara articles are composed offive mahabhutas and respective bhutagnis digest theirown ingredients during the process of digestion andmetabolism but only when they are stimulated by antar-agni. Traditional wisdom about the processing of food,its preservation techniques, and their therapeutic effectshas been established for many generations in India [1].Classical Ayurveda texts cover an array of themes onfood ranging from the diversity of natural sources, theirproperties in relation to seasons and places and to theirspecific function both in physiological and pathologicalstates [2]. Foods and drinks with desirable smell, tasteand touch and having been taken according to theprescribed method are said as vital strength by theexperts on the basis of observing their results directlybecause the condition of internal fire depends on theirfuel. They produce energy in mind, the constitution ofdhatus, strength, complexion and clarity of sense organs,if properly taken; otherwise, they become harmful [3].

1.1. Basic principles of Ayurvedic nutritionNutrition is the most important because from a properwholesome and balanced diet, all the body constituents—dosha, dhatu and mala—are formed. That is why it is saidthat ‘we are what we eat’. Food is not only essential forour physical well-being but it provides nutrition for ourmind as well.In Upanishad, it has been stated that the food we con-

sume gets divided into three parts. The gross part isconverted into flesh and a subtle part nourishes themind. It is also stated there that the water we drink alsogets divided into three parts. The major part becomesurine, the middle part becomes blood and the subtle partnourishes our life force or prana.

1.2. Emphasis laid by Vedic (ancient Indian) literature onahara kalpanaVedas were not the aushadha granthas, but like encyclo-pedias, they included everything relevant. Man always isbehind the taste in the food he consumes. As we try tomake delicious food items out of different vegetablesavailable, in the same way in the Vedic period, also manmight have tried out different ahara kalpana.

© The Author(s). 2019 Open Access This article is distributed under the terms of the Creative Commons Attribution 4.0International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution, andreproduction in any medium, provided you give appropriate credit to the original author(s) and the source, provide a link tothe Creative Commons license, and indicate if changes were made. The Creative Commons Public Domain Dedication waiver(http://creativecommons.org/publicdomain/zero/1.0/) applies to the data made available in this article, unless otherwise stated.

* Correspondence: dr.dhanyaranjit@gmail.comDepartment of Rasashastra and Bhaishajyakalpana (Medicinal Chemistry andPharmacy), Amrita School of Ayurveda, Amritapuri, Amrita VishwaVidyapeetham, Coimbatore, India

Journal of Ethnic FoodsS. et al. Journal of Ethnic Foods (2019) 6:14 https://doi.org/10.1186/s42779-019-0016-4

Different anna kalpana are prominently referred inVedic literature. Yava (a type of grains) has reference inmany contexts—Rigveda, Yajurveda and Atharva Veda.Dhana (fried yava dhanya), karambha (churned food

items), saktu (roasted flour), parivapa (roasted grains),payas (milk), dadhi (curd), soma (dravya visesha), amik-sha (milk + curd), vajina (liquid part while preparingamiksha) and madhu (honey) are few of the names ofahara dravya in use during the Vedic period. In differ-ent contexts, direct references for madya kalpana (fer-mented preparations), payasa, dadhi, navanita, sarpi,parivapa, laja, saktu, karambha, odana, etc. are foundin Vedic literature.

1.3. Emphasis laid by Samhitas (ancient Ayurvedic texts)on ahara kalpanaAyurvedic Samhitas (ancient Ayurvedic texts) are de-scribed in detail about the concept of ahara kalpanawith details of its properties and uses as per context. Italso includes the advanced methods and articles forpreparation of ahara kalpana.

1.3.1. Food habits in Sushruta SamhitaAccording to Susrutacarya, one should eat the properquantity of food at the proper time by sitting on a raisedplatform. After meals, we should sit comfortably like aking and then have a short walk. On eating, first, weshould take a sweet taste, then salt and sour tastes andthen pungent, bitter and astringent tastes. Sweet tastehelps to overcome vayu in the stomach in a hungry per-son; salt and sour tastes stimulate the digestive fire; andthe pungent, bitter and astringent tastes taken in the endsubdues kapha dosha. Also, some fruits taken in the be-ginning help to overcome vata dosha. Indian gooseberryis recommended to take in the starting, middle and end of

the meal. One should take heavy foods up to one-third ofthe fullness and light foods can be taken up to satiation.

1.3.2. Food habits in Charaka SamhitaCharaka Samhita Sutrasthana 27th chapter (AnnapanaVidhi Adhyaya) explains about various types of grainsand pulses; various types, qualities and benefits of fruitsand vegetables, milk and dairy products, sugarcane prep-arations, honey; and its types, waters, wines. etc.Food articles are classified according to the following

12 groups: Shuka dhanya (grains), Shami dhanya(pulses), Mamsa varga (meats), Kshira varga (milk andmilk products), Shaka varga (vegetables), Phala varga(fruits), Harita varga (green leafy vegetables), Jalavarga (waters), Taila varga (oils), Ikshu varga (sugar-cane products), Krutanna varga (prepared foods).In this chapter, Acarya is also explaining about proper-

ties of foods and drinks in general, ingredients havingforemost qualities, postprandial drinks along with theirproperties, brief statements on heaviness and lightnessof foods ingredients, etc.

1.3.3. Food habits in Ashtanga HridayaVagbhatacharya insists to take the food sitting on thefloor. According to him, this intensifies the digestive fire.And also, the food plate should be kept a little bit abovethe floor. At noon time, one can take lighter meal, juiceor buttermilk. We should take our evening meals whilethe sun is still out. According to Acarya, we should haveour dinner before sunset, as the digestive fire becomesdormant once the sun sets. We should practise lyingdown on our left side after eating. Lying on the left sideactivates the pingala (soorya) naadi on the right side ofthe body. Activation of pingala nadi in turn activates thedigestive fire. He recommends us to take only liquid

Fig. 1 Sattvic diet

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food after sunset. This is important for asthma, diabetesand vata diseased patients.

1.4. Food for mindIn Ayurveda, foods are used to support and bring outthe three qualities of mind. Foods which support sattwaare called sattvic foods. Foods which draw out raja are

called rajasic foods, and the foods which increase tamasare called tamasic foods.

1.4.1. Sattvic dietSattvic means pure essence. This is the purest diet for aconsciously spiritual and healthy life. It nourishes thebody and maintains it in a peaceful state. According toAyurveda, this is the best diet for physical strength, a

Fig. 2 Yavagu

Fig. 3 Rice preparations

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good mind, good health, and longevity. And it calms andpurifies the mind, enabling it to function at its max-imum potential. A sattvic diet thus leads to true health:a peaceful mind in control of a fit body, with a balancedflow of energy between them. A sattvic diet is excellentfor those individuals who desire to live a quiet, peaceful

and meditative life. Sattvic foods include sprouted wholegrains, fresh fruit, land and sea vegetables, pure fruitjuices, nut and seed milk and cheese, legumes, nuts,seeds, sprouted seeds, honey and herbal teas. Sattvicfoods are those foods which do not agitate your stomachat all (Fig. 1).

Fig. 4 Khichadi

Fig. 5 Yusha

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1.4.2. Rajasic dietAccording to Ayurveda, the foods which aggravatepitta and vata doshas and that which increaseanger and restlessness are called rajasic foods. Theystimulate more fire, outward motion, creativity,aggression and passion. It includes too much spicy,salty and sour foods. Sour and spicy preparations,pickles, tea, coffee, alcohol and vegetables likeonion, garlic, etc. are said to be rajasic in nature.The mind-body equilibrium will be destroyed byrajasic foods and they make the mind restless anduncontrollable.

1.4.3. Tamasic dietFoods that increase the inner darkness and confusionare called tamasic foods. Tamasic foods include friedand frozen foods, fast foods, microwaved foods, proc-essed foods, left overnight foods, meat, fish, eggs, onion,alcohol, etc. They are good for slowing us down, numb-ing us, depressing us and enhancing inertia. Tamasicfood is the unhealthiest food of all.

1.5. Diet for doshic constitutionsTolerance of food, drinks, environment depends on thetype of doshic constitution. By understanding the doshic

Fig. 6 Takra

Fig. 7 Supa

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constitution of the individual, one can choose appropri-ate food, drinks and environment.

1.5.1. Diet for vata constitutionThe functions of vata dosha in the body include movementsin the body, process of elimination, controlling the nervoussystem, etc. The individuals with vata constitution possessdry, light, cold, quick, irregular and rough qualities. So theyneed smooth, heavy, warm qualities which are opposite totheir own qualities. Vata people should take fresh, warmfood with sweet, sour and salty tastes. They should avoid toomuch fasting and also the use of spicy food to regulate theirdigestion. Diet for vata constitution includes warm drinks,sweet fruits, raw nuts, milk, butter, cream, hot cereals, etc.

1.5.2. Diet for pitta constitutionPitta persons have hot, penetrating or sharp, flowingliquid, slightly oily and light qualities in them. Thesepersons should take food and drinks opposite to thesequalities—cool, mild, maintaining dry and heavy qual-ities. Pitta accumulates in the rainy season and getsaggravated in October. Balancing and strengtheningdiet with mainly sweet, bitter and astringent will beperfect for this constitution. Cool foods and drinks,especially in hot weather and also eat a mostly vege-tarian diet which suits the constitution, are preferred.

Adequate intake of raw food and juices are indicated.Cool water should be taken and coffee, alcohol, blackteas, pickles, vinegar, chillies, vegetable oils, bakeryproducts, canned foods, instant foods, hybrid grains,etc. should be avoided.

1.5.3. Diet for kapha constitutionThe functions of kapha dosha in the body include pro-tection, governs the structure of the body, provides im-munity, holds the cells together, forms the muscle andbone, etc. The individuals with kapha have slimy, cold,heavy and soft qualities. They need foods and drinkswhich are opposite to their own qualities. So theyneed hard, warm, light foods with astringent, pungentand bitter tastes. They should prefer low carbohy-drate, low-fat diets without sugars. The people withkapha constitution should avoid frequent eating, fro-zen edibles and cold water.

1.6. Some traditional dietary preparations in AyurvedaAyurveda advocates more on the prevention rather thancure of diseases and obviously emphasizes on the idealfood to be consumed to attain and sustain good health.The below mentioned are some traditional dietary

Fig. 8 Rasala

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preparations of Ayurveda which is called as pathya whichmeans that which is wholesome and soothing to our body.

1.6.1. Manda, Peya, Yavagu and VilepiRice has to be boiled over moderate fire until it getsproperly cooked with water. Depending on the quantityof liquid and solid part taken from the cooked rice, it iscategorized as shown in Table 1.Manda: Only the supernatant liquid part is taken

leaving the boiled ricePeya: Equal solid rice and liquid portion are takenYavagu: More solid rice portion and less liquid part

are taken together (Fig. 2)Vilepi: Only solid rice part is obtained

1.6.2. Anna kalpana (rice preparations)Properly washed rice is soaked in water until the riceparticles swell a little and later boiled with water, filteredand the solid portion used (Fig. 3).

1.6.3. Some other preparations

Khichadi To prepare khichadi, tandula and simbi dha-nya are taken in either in equal quantity, 1:1/2 ratio or1:1/4 ratio as per the need. A little amount of sneha(oils), saindhava lavana (rock salt), ardraka (Zingiberofficinale), hingu (asafoetida) and haridra (curcumin) areadded to the preparation. The mixture is cooked in avessel with six parts of water to attain a solidconsistency. It alleviates kapha and pitta dosha, providesenergy and subsides vata dosha (vata, pitta and kaphadoshas are basic constituents of the body) (Fig. 4).

Yusha It is a semisolid preparation obtained by boilingone part of different types of dhanya visesha (kulattha,yava, mudga) along with one-eight quantity of sunthi(dried ginger), pippali and 16 parts of water (Fig. 5).

Fig. 9 Saskuli

Table 1 Showing general ratios of water to be added

Preparation Ratio of water

Manda 14 times of water

Peya Four times of water

Vilepi Four times of water

Yavagu Six times of water

Anna Four times of water

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Takra It is a liquid preparation prepared by continu-ously churning the curd for one prahara (3 h) withdifferent ratios of water added (Fig. 6).Indications of takraIt is indicated in indigestion, piles, fever, diarrhoea,

anaemia, dysentry, etc.

Kurchika The kurchika preparations are the inspissatedmilk or its products. Wherein the products are boiled toa diminished fluidity state.

Khada and Kambalika These two are the special prep-arations of yusha prepared by takra and any dhanyavisesha.

Raga and Sadava These are prepared using juices ofjambu, vrikshamla and parushaka with required quan-tity of mustard, sugar and salt added to it.

Saktu The churna of the roasted dhanya visesha iscalled as saktu. Wheat, barley, rice, ragi, maize, etc. areroasted properly and later brought into fine powder.

Supa It is the preparation where any of the simbi dha-nya (red gram, green gram, etc.) are soaked, dehuskedand boiled with enough quantity of water along with therequired quantity of salt, oil/ghee and other spicy ingre-dients (Fig. 7).

Rasala To prepare this, the curd is added with the re-quired quantity of sugar, chilly, ghee and honey. This ischurned properly and added with little quantity ofkarpura for good odour (Fig. 8).

Visyandana Raw wheat flour is boiled with an equalquantity of ghee and milk to a state where it is neithersolid nor too liquid.

Saskuli These may be prepared with rice, wheat, ragi,flour, etc. The flour is mixed with required quantity oftila, kamala kanda and water to bring it in paste form.A part of this paste is placed in a special instrument andpressed. The drug comes out in a thick thread form ofspecial designs. This is put into edible oil placed overfire. After proper frying, it is taken out, allowed to cooldown and used (Fig. 9).

Prithuka Any of the dhanya visesha is soaked in water,later roasted and pounded to separate the husk part andthe preparation will be called as prthuka.

Mamsa rasa A soup prepared by boiling chopped meatwith required quantity of water. Two, four, six or eighttimes of water are added considering the nature of meatwith the chopped mamsa and boiled over moderate fireto get it in desired consistency (Fig. 10).

Vesavara Boneless meat is steamed and smashed. It isboiled with the required quantity of guda, ghrita, pippalichurna, marica churna, sunthi, lavana, etc. along withenough quantity of water.

2. DiscussionThrough centuries, food has played a vital role for hu-man beings in health and disease. The history of man toa great extent has been a struggle to obtain food.

Fig. 10 Mamsa rasa

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Ayurveda is a healing science which considers food asa major therapeutic tool. Ayurveda recommends us toeat sattvic (pure and fresh) foods avoiding rajasic (fiery)and tamasic (spoiled) foods. Sattvic foods are fresh andlight and help to clear the mind. Ayurvedic food habitshelp us to regularize absorption, assimilation and elimin-ation. The role of food on the behaviour and characterof a person is not negligible. As our food will be pureand natural, our brain will also be healthy and active.Ayurvedic food habits help in strengthening immunesystems and assisting the gut in functioning more effect-ively. With a clear mind and a healthy body, one canmore easily fulfil one’s soul purposes.

3. ConclusionAyurveda, a traditional system of medicine that origi-nated over three millennia ago in the South Asian re-gion, offers extensive insights about food and healthbased on certain unique conceptual as well as theoreticalpositions [4]. There has been an increased global interestin traditional medicine. Efforts to monitor and regulatetraditional herbal medicine are underway [5]. Food is anessential requirement in life and one can attain goodhealth by following a proper, natural diet. Most healthproblems develop due to the wrong eating habits andcooking methods. Out of the three upasthambhas(supports of life), i.e. ahara (diet), nidra (sleep) andbrahmacharya (observance of celibacy); the first one hasbeen given more importance and considered to be thebest in Ayurveda. A proper, optimum and skillful useof these triads, human body to maintain its integrity,being enriched with bala (physical and immunologicalstrength), varna (complexion) and upachaya (growthof nourishment), till full length of life, provided theperson concerned does not get involved in the regi-men detrimental to health.

AcknowledgementsThe authors thank Mr Ranjit, Amarnath and Prof S. Radhamaniamma for theirmoral support, financial support and inspiration for the completion of mywork.

Authors’ contributionsDS is the main author. RNV and AM guided and gave valuable suggestionsand inspired for the completion of this work. All authors read and approvedthe final manuscript.

FundingNil.

Availability of data and materialsThe data supporting the findings are obtained from the classical textbooksof Ayurveda like (1) Charaka Samhita, (2) Susruta Samhita, (3) AshtangaHridaya, (4) Sarngadhara Samhita, (5) Kaiyyadeva Nighantu.

Competing interestsThe authors declare that they have no competing interests.

Received: 2 May 2019 Accepted: 12 September 2019

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