E-ISSN:2456-3110

Review Article

Pathya and Apathya

Journal of Ayurveda and Integrated Medical Sciences

2023 Volume 8 Number 10 October
Publisherwww.maharshicharaka.in

Absolute elucidating Pathya and Apathya w.r.t. Hita and Saathmya

Panambur S1*
DOI:10.21760/jaims.8.10.13

1* Shruthi Panambur, Assistant Professor, Department Of Ayurveda Samhita And Siddhanta, Shri Sbs Ayurvedic Medical College And Hospital, Mundargi, Karnataka, India.

Pathya, Hita and Saatmya are usually used as synonymous, though they are not. To elucidate the difference between Pathya, Hita and Saatmya words, present article is aimed at. Initially review on Pathya and Apathya, its importance and the difference between Pathya - Apathya, Hita - Ahita and Saatmya – Asaatmya is focused. Also, the clarity on, whether Pathya and Apathya is generalized? the method of adapting Pathya in person who is habituated for Apathya since longer duration, Pathya is considered as Chikitsa is been analyzed. Every Hita Ahaara may not be Pathya but all Pathya are Hita. Pathya and Hita should be always Saatmya for living healthy life.

Keywords: Pathya, Apathya, Hita, Ahita, Saatmya, Asaatmya

Corresponding Author How to Cite this Article To Browse
Shruthi Panambur, Assistant Professor, Department Of Ayurveda Samhita And Siddhanta, Shri Sbs Ayurvedic Medical College And Hospital, Mundargi, Karnataka, India.
Email: 		Panambur S, Absolute elucidating Pathya and Apathya w.r.t. Hita and Saathmya. J Ayu Int Med Sci. 2023;8(10):90-94.
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https://jaims.in/jaims/article/view/2821

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2023-08-13 2023-08-18 2023-08-23 2023-08-30 2023-09-22
Conflict of Interest Funding Ethical Approval Plagiarism X-checker Note
None declared Nil Yes 20.98%

© 2023by Panambur Sand Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

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Shruthi Panambur. Absolute elucidating Pathya and Apathya w.r.t. Hita and Saathmya

Introduction

Ayurveda propagates that knowing Hetu, Linga and Aushadha is necessary for both Swastha (healthy person) and Roga Avastha (diseased person).[1] Generally, Aahaara and Vihaara becomes the reason for both Swastha and Roga Avastha. For Swaasthya Rakshana (maintaining the good health) and Atura Roga Prashamana (treating the disease) one should follow Hita and Pathya Aahaara and Vihaara consistently. We have the references of the food articles and regimen that is Hita, like Rakthashaali, Gritha, Ksheera, Vyaayaama, Abhyanga etc. And the word Pathya is usually used as a synonym for Hita. But Pathya is not only dependent on one particular Dravya or regimen and it is not universally common for all. The word Saatmya is also used synonym to Pathya which has difference meaning. Hence drawing the right meaning of Pathya and Apathya is necessary and an effort is made here.

Literature Review

Nirukti

The root word and meaning of Pathya, Apathya, Hita, Ahita, Saatmya and Asaatmya are Pathya[2] - “Pathi Gatau”, “Maarge”, “Pathe Hite”- that which is beneficial to the channels (Srotas). Apathya[3] - “Pathyam Naasti Iti” - that which is not beneficial to the channels (Srotas). Hita[4] – “Hi Gatiprerane Dha Dhaarane Pushtau” - the movement which is good and takes place for the purpose of sustaining or growth. Ahita[5] – “Na Hita”- that which is not good for sustenance and growth of the body. Saatmya - “Sukhajanakam”- that which is responsible for happiness. Asaatmya - “Na Sukhajanakam”- that which is responsible for sadness.

Synonyms

Synonyms of Pathya are Satmya, Swastha Hitakara, Upashaya, Swasthaparipalaka, Hita, Swasthaurjaskara, Dhatu Saamyakara, Dhatu Avirodhi, Sukhaparinaamakara.

Synonyms of Apathya are Asatmya, Swastha Ahitakara, Anupashaya, Ahitakara, Asukha Parinamakara, Dhatu Asamyakara.

Chikitsa is also called as Pathya.[6]



Definition

Pathya is defined as-

“Pathyaṃ Patho Anapetaṃ Yadyaccoktaṃ Manasaḥ Priyam|

Yaccāpriyamapathyaṃ Ca Niyataṃ Tanna Lakṣayet||”[7] (Ch.Su.25/45)

Pathya is that which is right path, which does not create any trouble, and which is pleasant to the manas. “Patha” means various channels in the Shareera.[8] “Anapeta” means that which will not harm the Shareera.[9] “Manasaha Priya” that which is liked by the person.[10] So generally, Pathya means that activities (Ahaara or Vihaara) which is not harmful to Shareera and Manas.

Apathya is defined as, that which is opposite to Pathya is Apathya. Apathya is that which is not a right path, troublesome and unpleasant to the Manas.[7]

Hita is defined as that which maintains an equilibrium state in Dhatus, restores the Prakruthi and brings the Vishama Doshas to normalcy.[11]

Ahita is defined as that which deranges the equilibrium state in Dhatus and creates Vikruthi and leading to Vishamata in the Doshas.[11]

Saathmya is defined as that which suits the self[12] and that which is used constantly has wholesome effect, those are Saathmya to Gritha (ghee), Ksheera (milk), Taila (oil), Maamsa Rasa (meat soup), Sarva Rasa (six taste).[13]

Asaathmya is defined as that which is not suitable for self.

Pathya Ghatakas

As we know the selection of medicines to the patient is decided by considering Desha, Dushya, Bala, Kaala, Anala, Prakruthi, Vaya, Sattva and Saatmya. In the same way Pathya Aahaara and Vihaara to the person is also decided by Pathya Ghatakas, they are Maatra (quantity), Kaala (time), Kriya (preparation), Bhoomi (place), Deha (nature of the body), Dosha (Vata, Pitta, Kapha).[14]

Table 1: Pathya Ghatakas

MaatraLaghu Aahaara - to be taken in the quantity which does not cause to much of satietyGuru Ahaara - should be taken before the person feels stomach is filled
KaalaVayaAhaRaatriBhuktaRitu
KriyaSamskaaraSamyoga
BhoomiAanoopaJaangalaSaadhaarana
DehaStaulyaKrushaPrakrithi
DoshaVaataPittaKapha

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Shruthi Panambur. Absolute elucidating Pathya and Apathya w.r.t. Hita and Saathmya

Pathya being Apathya based on Pathya Ghatakas

For Example - Gritha (ghee) which is always considered as Hita Dravya, sometimes it will become Apathya.[15]

Table 2: Gritha as Apathya on Pathya Ghatakas

Pathya GhatakaGritha as ApathyaReason for Apathya
MaatraGritha is taken in Ati MatraGritha when taken in excess quantity, it diminishes the Agni and leads to Ajeerna.
KaalaGritha is taken in Vasanta RituAlready in Vasantha Ritu Kapha Dosha will be in increased state. Upon that, the consumption of Gritha does the aggravation of Kapha due to Samanya Guna (similar quality)
KriyaGritha is taken with Madhu in equal quantityThe combination of both is considered to be Virudha Aahaara
BhoomiGritha is taken in Anoopa BhoomiBy nature, Anoopa Bhoomi has Sheeta Guna, Gritha is also Sheeta Guna, thus increases Kapha.
DehaGritha is taken by Ati Sthoola (obese) personThere will be increase in Medas in Ati Sthoola person, the intake of Gritha also increases the Medas as it gives the Ashraya to Kapha.
DoshaGritha is taken in the condition of KaphaGritha when taken in Kaphaja condition will again become a reason for increase in the same Dosha.

Apathya being Pathya

The Ahita Dravya like Visha (poison) becomes Pathya when it is taken in Tila Maatra. It clears the channels and subside the Doshas.[16]

By above examples we can clearly understand that all the activities (Aahaara and Vihaara) are always dependent on the six factors, to consider it as Pathya (wholesome). There are no such activities (Aahaara and Vihaara) is always considered conducive to the body.

Discussion

What is the difference between Pathya, Hita and Saathmya?

Shashtika Shaali, Mudga, Saindava, Amalaka, Yava, Aantariksha Jala, Ksheera, Gritha, Jaangala Maamsa, Madhu is considered as Hita Dravyas.[17] At times these food articles are not liked by the person or not suitable for the Prakruthi of the person or not to be given in that state of disease. As illustration stated in the review all the above Dravyas can also be put under Pathya Ghatakas like Maatra (quantity), Kaala (time), Kriya (preparation), Bhoomi (place), Deha (nature of the body), Dosha (Vata, Pitta, Kapha) along with Manas of the person and verified whether it is conducive

or not in a given condition. Thus, Hita Aahaara and Vihaara cannot be considered as conducive at all times.

Saathmya not necessary it should be healthy to a person. It is a habitual entity; it may be healthy or may not be, it depends on what we follow and for how many days according to that it influences the body. Example if the person is habituated to ghee, milk, all six Rasa, he is strong and called Pravara Saathmya or it is called Avara Saathmya if he follows Ruksha Ahaara, only one Rasa or in between it is called Madhyama Saathmya.

Why Pathya should be followed?

As a small sparkle of fire flares up when it comes in contact with wind or wood and gets converted into huge flames of fire. Similarly, in a weak body in which previously a disease pathology had occurred and it has just removed from the disease, whenever it gets chance, the disease may relapse the body.[18] Hence for the better results of the medicines administered, Pathya must be followed even after the disease symptoms are completely disappeared.

Is Pathya and Apathya generalized?

No, by the definition of Pathya we can understand that doing wholesome activities (Aahaara or Vihaara) which is conducive to the Shareera and also pleasant to his manas, is considered as Pathya. Always the likings differ from one person to another, so the Pathya and Apathya is obviously different from one person to another. Thus, it is not generalized. Also, we have a reference in Charaka Samhita Chikitsasthaana, if the patient is bored from taking the same food or does not relish the food, then food should be prepared by different methods which will be liked by the patient. If the food and other objects are liked by patient then only, he gets satisfaction, enthusiasm, energy, taste, strength and happiness which reduces the influence of disease.[19]

How to adapt Pathya in person who is habituated for Apathya since longer duration?

When a person is following Apathya for longer days and when he is suddenly switching over to Pathya, then there will be disorientation in the equilibrium of Manas, Doshas and Dhatus, which will hamper the functioning of the body. So, there is a method of gradually withdrawing the Apathya and adapting the Pathya. That is -


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Table 3: Method to adapt Pathya in person who is habituated for Apathya since longer duration[20]

Days Withdrawing ApathyaFollowing Pathya
On 1st day1/4th part of Apathya should be removed from regimen1/4th part of Pathya to be adopted
On 2nd and 3rd day½ part of Apathya to be removed½ part of Pathya to be added
On 4th 5th 6th days3/4th part of Apathya to be removed3/4th part of Pathya to be added
On 7th dayRemove Apathya completelyCompletely include the Pathya

Why Pathya is considered as Chikitsa?

Chikitsa is also called as Pathya, because the treatment in Ayurveda is not only related to Aushadha (drugs), it also includes Aahaara and Vihaara. This is because the reason behind the formation of diseases will be mostly through unwholesome Aahaara and Vihaara followed by the person. So, Proper Aahaara and Vihaara according to the Rogi Avastha and his mental status will help in stabilizing the Dosha and Dhaatu to normalcy thus the nomenclature as Pathya is ideally used for Chikitsa.

Conclusion

Pathya is customized that is individual specific (Pratipurusha Siddhanta) whereas Hita is generalized and Saathmya is not necessary healthy it depends on what we follow. Pathya and Apathya is related to Shareera and Manas. Pathya and Apathya depends on Maatra, Kaala, Kriyaa, Bhoomi, Deha, Dosha (Pathya Ghataka). Pathya is also a synonym for Chikitsa because manifestation of a disease is primarily based on Apathya Ahaara and Vihaara. By following Pathya alone, a disease in its early stage can be eradicated. It’s Vaidya’s Yukti to convert Apathya to Pathya, hence all Dravyas are Pathya when it is used in proper, specific way and in specific condition.

References

1. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana, Chapter 1, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.7.

2. Dev R, editor. Shabdakalpadruma, Vol 4. Reprint edition. Varanasi: Chaukambha Sanskrit series; 2006. p.584.

3. Dev R, editor. Shabdakalpadruma,

Vol 1. Reprint edition. Varanasi: Chaukambha Sanskrit series; 2006. p.106.

4. Dev R, editor. Shabdakalpadruma, Vol 5. Reprint edition. Varanasi: Chaukambha Sanskrit series; 2006. p.1256.

5. Dev R, editor. Shabdakalpadruma, Vol 1. Reprint edition. Varanasi: Chaukambha Sanskrit series; 2006. p.586.

6. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, Chikitsasthana, Chapter 1, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.376.

7. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana, Chapter 25, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.133.

8. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana, Chapter 25, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.133.

9. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana, Chapter 25, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.133.

10. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana, Chapter 25, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.133.

11. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana, Chapter 25, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.130.

12. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana, Chapter 25, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.235.

13. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana,


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Chapter 25, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.279.

14. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana, Chapter 25, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.134.

15. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana, Chapter 25, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.134.

16. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana, Chapter 25, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.134.

17. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana, Chapter 5, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.37.

18. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, Chikitsasthana, Chapter 30, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.649.

19. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, Chikitsasthana, Chapter 30, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.649.

20. Acharya J.T, editor. Charaka Samhita of Agnivesha: Ayurveda Deepika Commentary of Chakrapanidatta, sutrasthana, Chapter 7, Ver. 8. 1st Edition. Varanasi: Chaukambha Orientalia; 2009. p.51.


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