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Abstract
A major problem in the modern day is Amlapitta, which is brought on by excessive use of katu, snigdha, viruddha,
Abhishyandi, Atyushna, Vidahi, Pista Anna, altered lifestyles, and indulgence in Diwaswapna, Ati Udaka Panam,
and chinta. These contributing variables also cause Agnimandya and vitiate Pitta’s Dravata, which results in
shukhtatva and vidagdhata of the ahara rasa. Therefore, improving Agni and adhering to appropriate pathya are
crucial for treating Amlapitta in order to prevent the condition. Vitiated Agni (appetite) is the cause of Amlapitta,
one of the most prevalent Annavahasrotas (gastrointestinal tract) disorders. Amlapitta is a condition in which
Samata causes a rise in the Amlaguna (sour taste) of Pachak Pitta (gastric juice). These days, disruptions to a
person’s lifestyle extend beyond his or her habits and activities to include the type and manner of food consumed.
In order to maintain excellent health, Ayurveda has placed the highest value on an ideal diet and how it varies
depending on the season, Agni, Prakruti, age, and place of residence. Acharya Charaka provided a scientific
explanation of Ahara Vidhi Vidhan and Asta Aharavidhi Visheshayatana. Failure to follow these results in an
imbalance in Doshas, which in turn causes sickness to emerge. An essential tool for disease diagnosis is Nidana
Panchaka. Studying Nidanapanchaka contributes to a thorough comprehension of Amlapitta’s Nidana, Lakshana,
Samprapti, Upashaya, and Anupashaya, all of which support Samprapti Vighatana. According to Hathyoga
Pradipika, Sheetali Pranayam performs exceptionally well in Pitta Vikara. Since pathya apathya is the most
important aspect of life and its imbalance is the main cause of Vyadhi Samprapti, it is imperative that individuals
understand its significance, as well as when and how to have Aahar.
Keywords: Amlapitta, Nidana Panchaka,Pathya Apathya,Hyperacidity,Annavahastrotas, Sheetali, Pranayama.
P
ISSN No. : 2584-2757
Volume : 02
Issue : 04
DOI
: 10.5281/zenodo.16045253
Reg. No. : MAHA-703/16(NAG)
Year of Establishment – 2016
INTERNATIONAL JOURNAL OF DIAGNOSTICS AND RESEARCH
Corresponding author: Dr. Prachi Bute Article Info: Published on : 15/07/2025
Impact Factor : 1.013
A Review Of Article On Effect Of Sheetali Pranayam And Pathya Apathya In
Amlapitta W.S.R To Nidan Panchak
Dr. Prachi Bute 1 ,Dr. Sanjay Chopkar 2, Dr. Ramesh Waghmare3
1PG Scholar, Department of Swasthavritta and Yoga, Vidarbha Ayurved Mahavidyalaya
Amravati,Maharashtra,India.
2Professor and HOD, Department of Swasthavritta and Yoga, Vidarbha Ayurved Mahavidyalaya
Amravati,Maharashtra,India.
3Professor and HOD, Department of Rognidan, Vidarbha Ayurved Mahavidyalaya Amravati,Maharashtra,India.
Cite this article as: - Dr. Prachi Bute (2025) ; A Review Of Article On Effect Of Sheetali Pranayam And Pathya Apathya In
Amlapitta W.S.R To Nidan Panchak ;Inter.J.Dignostics and Research 2 (4) 149-158, DOI : 10.5281/zenodo.16045253
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Introduction:
Amlapitta is one of the illnesses that result from
improper and flawed eating habits, which also
induce dushti of annavaha strotas. Brihattrayi
makes no reference of Amlapitta. The Kashyapa
Samhita was the first to mention it. It has also been
aptly described by Madhava Nidana,
Bhavaprakasha, and Yoga Ratnakara. According
to Vagbhata, Mandagni is the root cause of all
illnesses. Pitta dosha is aggravated by consuming
too much Amla, Katu, Ushna, Vidahiaharsevana,
and Viruddhashana. Pitta typically has Katu rasa,
however Amlapitta results when Katu rasa is
changed to Amla rasa[1]. People today are dealing
with tough situations. Not only did westernisation
restrict their activities and habits, but it also altered
the type of food they ate and how they consumed it.
Westernisation is linked to a rise in the use of junk
food, carbonated drinks, sweets, tobacco, and
alcohol. Fast food includes a variety of simple
meals. Therefore, the primary causes of the rise in
the prevalence of an obstinate disorder,
Amlapitta[2]. The most prevalent issue in the
society, are irregular and inappropriate eating
habits, a busy and stressful lifestyle, and
westernisation. According to contemporary
science, amlapitta can be correlated with
hyperacidity[3]. It is estimated that over 75% of
people are impacted. HCL has a significant part in
the digestive process. Through a process known as
proteolysis, HCL transforms the inactive enzyme
pepsinogen into the active enzyme pepsin, which
aids in digestion by rupturing the bonds that bind
amino acids. Hyperacidity is the result of the
stomach producing too much acid. Heartburn, a
deep-seated searing discomfort behind the sternum
in the chest, is a common symptom of hyperacidity.
In the modern era, a fast-paced, stressful lifestyle,
mental stress, incompatible eating habits, unhealthy
routines like smoking, drinking, and taking
medications like NSAIDS, steroids, and certain
vitamin supplements, as well as lack of sleep at
night, irregular eating patterns, eating too late at
night, and stifling cravings are all contributing
factors to gastric irritation and hypergastric
secretions that result in hyperacidity
.
Definition[4] :
According to Shrikanthdutta’s description in
Madhava Nidana, “Amlapitta” is the state in which
the Amla guna of Pitta is raised when different
pitta prakopaka nidana sevan is performed. The
utpatti of vyadhi known as amlapitta results from
pitta vitiation, which also causes the pitta’s katu
rasa to change into an amla rasa and raises its
dravta.
Symptoms Of Amlapitta[5,6,7]
a. Vataja Amlapitta: Signs consist of
Angasada Jrumbha (yawning), bodily
discomfort, and sensitivity to greasy foods,
as well as relief from lubricating or oily
substances.
b. Pittaja Amlapitta: Symptoms include
Bhrama(dizziness), Vidah, sensation of
cold, relief with cold substances, and altered
taste sensation.
c. Kaphaj amlapitta- Heaviness is one of the
symptoms of Kaphaja Amlapitta. Dryness,
nausea, dry substance alleviation and heat
sensitivity.
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Ahara Paka Kriya:
Following two phases (Avastha)
1. Avasthapaka (1st phase of digestion)
2. Nisthapaka (2nd phase of digestion)
Avasthapaka[8] :
The process of digestion by Pachakagni is known
as Avasthapaka.
1. Madhura Avasthapaka
2. Amla Avasthapaka
3. Katu Avasthapaka
Nidana[9 ] :
Following an evaluation of Amlapitta’s Nidanas, it
can be roughly categorized as
Aharaja
Viharaja
Manasika
Agantuja
Aharaja Hetu (Dietary factors)
Dietary variables, or Aharaja Hetu, are regarded as
the initial group of etiological factors. Here, the
ideas of Ahara vidhividhana and Ahara vidhi
visheshaayatana can be taken into consideration.
Pitta dosha prakopa will result from irregular intake
of ahara factors such as katu, amla, vidahi, etc.
Abhojana
Atibhojana
Ajeerna
Amapurana
Vishamashana
Adhyashana
Gurubhojana
Pishta Atisevana
Phanita Atisevana
Ikhuvikara Atisevana
Usha Atisevana
Katu-Amla Rasa Atisevana
Drava- Ruksha Atisevana
Kulatha Atisevana
Madhya Atisevana
Viharaja Hetu:
A code of habits is part of Viharaja Hetus. The
viharaja Hetus comprises Bathing after eating is
known as bhukte bhukte snana. After eating,
bhukte bhukte avagaha (tubbath), Diwaswapna
bhukte (slumbering after food), Vegadharana
(repression of instincts).
Mansik Hetu :
Psychological elements that cause pitta to rise
Dosha are Chinta (pondering), Krodha (rage),
Bhaya (dread), Shoka (sorrows).
Kalaja Hetu (Other related factors) :
Those that fall within Kalaja Hetu include Varsha
Ritu (season of rain) Pravrut ritu, which occurs in
the early rainy season
1.Doshas :
I. Saman Vata-One of the panchavatas is
Samana Vata. It is located close to the
stomach, or amashaya. It is beneficial. In
igniting the jataragni, and following that,
pachana assists in separation of the material
that has been digested into Sara and Kitta
Bhagam. Once its functionality is
compromised, it can result in Ajeerna and
Mandagni.
II. Pachak Pitta-situated in the space between
Pakwashaya and Amashaya. This is
essential to the Pachana process, which
means that all Bhutagnis rely on it. The
Amla and Dravaguna of Pitta will rise in
Amlapitta.
III. Kledaka Kapha-Through the breakdown of
food particles, it aids the Pachaka Pitta in
the digestive process. It will divert the
digestive process if it is compromised.
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2.Dushya:
Since it receives the anna rasa first, Rasa is the
primary dushya that experiences vitiation.
3.Agni:
The locations of Jataragni are Amashaya and
Grahani. The Samana Vata and Kledaka kapha
start the digestive process. Tikshnagni, Vishamagni,
and Mandagni can result from any aspiration in
Agni. The main contributing element to the path
physiology of Amlapitta is Mandagni.
4.Strotas:
Amlapitta incorporates all three forms of
Srotodushti. While taking Nidanas into
consideration, it incorporates Annavaha, Rasavaha,
and Purishavaha Srotas.
5.Udbhavsthana :
Each of the three srotodushti types is incorporated
into Amlapitta. It includes annavaha, rasavaha, and
purishavaha srotas when considering nidanas.
6.Rogmarga:
Amlapitta is regarded as falling under Abhyantara
Roga Marga since it is a Koshta Sambandha
Vyadhi.
7.Lakshana[10] :
Avipaka(Improperdigestion)
Klama(Dizziness)
Utklesha(Belching)
Tiktaudgara(Bitter Belching)
Amlaudgara(Sourbelching)
Gaurava(Heaviness)
Hritdaha(Burning Sensation In The
Epigastric Region)
Kantadha(Burning In Throat)
Aruchi(Anorexia)
Antrakujana(Gurgling Sound In The
Abdomen)
Vidbheda
Udara Adhmana(Distention Of Abdomen)
Hritshula(Epigastric Pain)
Angasada(Tiredness Of Extremities)
Gurukoshtata(Heaviness Of Abdomen)
Romaharsha(Horripilation)
Shiroruk (Head Ache)
8.Purvaropa [11] :
Amlapitta does not have a distinct Purvarupa listed
in ancient Ayurvedic scriptures.
9.Rupa[12] : Acharya Sushruta asserts that rupa
manifests during the Vyakti stage.
Vishista Rupa
10.Upashaya Anupshaya[13] :
Acharya Kaypasha states that:
1. Vataja Amlapitta - Snigdha Upasaya
2. Pittaja Amlapitta- Sita Upasaya and Swadu
3. Kaphaja Amlapitta -Ruksha and Ushusaya
11.Samprapti(Pathogenesis)14 :
Samprapti Ghatak :
1. Dosha: Tridosha (mainly Pitta)
2. Dushya: Rasa, Rakta
3. Srotasa:Annavaha
4. Agni: Jatharagni
5. Ama: Jatharagnimandhyajanya
6. Udbhavasthana: Amashaya
7. Adhisthana: Adhoamashaya
8. Sanchara: Annavaha
9. Swabhava: Chirkari
10. Pradhanta: Pitta Doshapradhana
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Samprapti
12.Updrava [15] :
Atisara, Pandu Shotha, Aruchi, Bhrama,
Dhatukshinata, Shoola are Upadrava (kashyapa
Samhita)
13.Sadhyasadhyata :
Acharya Madhava Nidana states that amlapitta of
recent onset is sadhya, but in the chronic stage it
turns into yapya or krichhasadhy. Acharya
Kashyapa states that amlapitta turns into asadhya
(incurable) when it is linked to upadrava.
14.Chikitsa:
Samanya chikitsa of Amlapitta:
1) Vamana (Patol + Neem + Madanfal) is the
initial treatment for Amlapitta, according to
Acharya Yogaratnakara and Acharya
Kashyapa.
2) Virechana: Amlapitta (triphala + madhu) is
then recommended for mrudu virechan.
3) Basti: In cases of chronic Amlapitta, Anuvasan
and Asthapan Basti should be given.
4) Shaman chikitsa: Shodhan Chikitsa is followed
by Shaman Chikitsa. Ahar and Aushdi based on
Dosha predominance. (The Samhitas provide
for Patoladi Kwath, Bhunimbadi Kwath, and
Guduchi Moodak in different ways.)
Plan For Sheetali Pranayama[16] :
Pranayama was performed for three minutes after
two minutes of Prarthana (prayer), followed by
Breathing Awareness. Pranayama was followed by
two minutes of Shawasana. Steer clear of oral
consumption both before and after Pranayama.
Importance Of Pranayama :
The practice of pranayam aids in mental stability
and concentration. One can maintain control over
their mental and physical activity because of
Pranayam. Pranayam lowers the respiratory rate,
allowing the body to preserve critical force and
energy. The end result of this is a long life with a
high standard of living. By correct practice of
Pranayama all ailments are curable. On the other
side, improper Pranayam practice leads to a variety
of illnesses. Pranayam has a significant impact on
brain function. The main goal of Pranayam is to
acquire mental and emotional calm through the
systemic synchronization of nervous system
activities. The mind is unstable as long as breathing
continues; when it ceases, the mind becomes calm
and the yogi achieves total stillness. As a result,
one should control their breathing.
Sheetali Pranayama [17] :
An knowledgeable Sadhak should slowly expel the
air through both nostrils after performing Kumbhak
as previously (as in Suryabhedana) and inhaling air
via the tongue. We call this Pranayam Sheetali.
This Pranayam is called Sheetali because of its
cooling properties. The feminine form of
"Kumbhak" is "Kumbhika," while "Seetali," which
means "cool," is the feminine form of "Sheetal" and
qualifies "Kumbhika."
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Technique : The following quotation from Hath
Yoga Pradipika does not fully describe the method.
However, the tradition is quite clear in this respect,
and Jyotsana Tika's commentary dispels any
question. Shiva Samhita 3/84 contains a similar
reference. The research used a similar
methodology.
1. The first step in doing this Pranayam is to
extend the tongue approximately 3/4 of an
inch from the lips.
2. After this is finished, the tongue should be
folded twice lengthwise, within and outside
the mouth, creating a tube-like structure
beneath the lower lip.
3. The tongue's outer end will naturally create
a narrower channel that slopes in the
direction of the tongue tip.
4. In this configuration, the tongue resembles
the lower portion of a bird's beak.
5. During Purak, air from the outside has to be
inhaled through this lingual duct. After
taking a breath, the lips should be closed
and the tongue should be pulled back.
6. Kumbhak is a typical kind.
7. Rechak should be done slowly while
simultaneously using both nostrils.
Pathya And Apathya In Amlapitta[18] :
Both illness prevention and some disease therapy
involve the use of pathya and apathya. Pathya
(wholesome) was used by Acharya Charak as a
synonym for therapy. This demonstrates how crucial
Pathyapathya is to Ayurveda. Along with medication,
it places a strong emphasis on nutrition and routine.
Ayurveda uses a fairly scientific approach to explain
pathyavyavastha, or diet-dietetics planning. Pathya
(wholesome) diets are those that are good for the body
and mind, while apthyaahar (unwholesome diets) are
those that have the opposite effect. Amlapitta is one of
the disorders that most often arise as a result of poor
eating habits. Dietary variables may be the initial and
most important category of etiological factors for
Amlapitta.Food consumption that violates the
Aharavidhividhana and Aharavidhiviseshayatana
codes of dietetics is included in this group. Amlapitta
ahar is regarded as Pathya if it possesses qualities
such as Laghu, snigdha, shitaguna, madhur rasa,
madhurvipak, and shitavirya. Ahar's aforementioned
qualities cause agnidipana, amapachan, and
vatanulomana, calm samanavayu, and prevent pitta
from being agitated. Snigdhaahar controls the Vayu
and reduces the intestinal mucosa's rukshata.
Puranashaali, mudra,masura, harenu, milk and
gogrita, jangalamamsa, kalayashaaka, pautika, and
the blossoms of Vasa and Vasuka are all regarded as
Pathya in Amlapitta, according to Kashyapa Samhita.
Do’s (Pathya) In Amlapitta [19] :
Light meals, coconut water, and items with
cooling qualities.
Leafy vegetables, with the exception of
methi, such as white pumpkin, bitter gourd,
and developed ash gourd.
Sugar candy, cucumber, green grams,
barley, wheat, and ancient rice.
Fruits like pomegranates, sweet limes, dry
grapes, black grapes, gooseberries, figs, and
dry figs.
Drink enough water, such as pomegranate
juice, lemon juice, amla juice, sweetlime
juice, coriander seeds or ushir (wala) in a
medicinal water, or lukewarm water made
from puffed rice (laja).
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Dadimpak (pomegranate-based sweet dish),
Moramla (amla-based jam), and Gulkand
(rose-petal-based jam) with milk.
Drink a cup of lukewarm milk every two or
three hours; mix one teaspoon of ghee with
warm milk; get enough relaxation and sleep;
Engage in meditation, pranayam, and yoga.
Don’ts In Amlapitta [20] :
Steer clear of too salty, sour, and spicy
foods.
Steer clear of junk and fried foods.
Don't stay hungry. Don't be too quick.
Eat small, frequent meals instead of
overindulging.
Steer clear of erratic and premature eating
habits.
Steer clear of foods that have too much oil,
salt, garlic, chilies, etc.
Steer clear of sour fruits, curd, and rice.
Steer clear of the supine position and lying
down right after eating. The left lateral
position is the most advised.
Steer clear of aspirin-type medications,
alcohol, tea, coffee, and smoking.
Steer clear of stress.
Pathya Ahar (Beneficial Diet) :
Harenuk, mudga, and puranshali are good for
amlapitta.Jangal Mansa, Godugdha, and Goghrit
are also appropriate for Amlapitta.For amlapitta,
kalay shak, pautik, vasa pushp, and vastuk are
suitable options.In amlapitta haritaki and puran
madira are advised.
Pathya Vihar (Beneficial Lifestyle) [21] :
Amlapitta can benefit from Vamana, Virechana,
Basti, and Shital Jalpan.
Apathya Ahar (Harmful Diet) :
Avoid Til, Urad, and Kulthi in Amlapitta.
Dhanyamla and Avi Dugdha are inappropriate for
Amlapitta. Avoid using Lavana, Amla, and Katu
Rasa dravya in Amlapitta. It is not advised to use
Guru Anna, Dadhi or Madya for Amlapitta.
Apathya Vihar (Harmful Lifestyle) :
• In Amlapitta Veg Dharan (suppression of
natural impulses) should be avoided.
• Amlapitta should minimize Atap Sevan or
heat exposure.
• In Amlapitta Diwaswapn or midday sleep
should be avoided.
Discussion and Conclusion :
Amlapitta is a prevalent illness in the current
context of bad eating patterns and practices. There
are sporadic mentions of Amlapitta in the Brahtrayi
Granthas, but no thorough description or treatment
methodology is provided. Based on Doshagati,
Acharya Madavakara separated Amlapitta into
Urdwva and Adha,while Madavanidana is a
compendium of all Samhitas that solely covers the
Nidana element.The first person to provide a
thorough treatment protocol for Amlapitta was
Acharya Kashypa. In Vamana, the Dushita Drava
Yukta Pitta leaves and Agni returns to normal,
according to the instructions given by Acharya.
Aushadi is then provided to perform the Pachana of
Dosha and is thereafter expelled from the body
through purgation.A unique feature of Kashyapa
Samhita is the Acharya's recommendation to
relocate Amlapitta treatment when all of the
aforementioned treatment methods are ineffective.
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According to Acharya, one should stay away from
the Desha that is more susceptible to Amlapitta
because it is more prevalent in marshy areas. A
thorough grasp of Amlapitta's Nidana, Lakshana,
Samprapti, Upashaya, and Anupashaya is
facilitated by studying Nidanapanchaka. The
straightforward comprehension of this aids in
improved treatment by combining Samprapti
Vighatana and Nidana Parivarjana. A deeper
comprehension of the etiology (Nidana), symptoms
(Lakshana), pathogenesis (Samprapti), and
treatment options (Upashaya and Anupashaya) for
Amlapitta is made possible by the thorough
examination of Nidanapanchaka, the five-fold
approach of diagnosis. With this thorough
knowledge, the best course of treatment combines
Samprapti Vighatana (disruption of the disease
process) with Nidana Parivarjana (eliminating the
causal elements). In line with the tenets of
Ayurvedic treatment, this integrated approach
guarantees a more successful management of
Amlapitta and is founded on a clear understanding
of the disorder's underlying origins and evolution.
Ayurveda holds that there are no medications that
can replace a healthy diet. Improving digestion is
the primary strategy for treating Amlapitta vyadhi.
Amlapitta is one of the most urgent issues facing
the entire world. because of the high rate of
prevalence. Appropriate adherence to pathya and
apathya is crucial since Amlapitta vyadhi if left
untreated can lead to serious issues and recur
frequently. In order to treat Amlapitta, a balanced
diet, herbal remedies, and yogic techniques like
Sheetali Pranayam aid to calm the stomach's inner
layer, reverse inflammatory changes, and regulate
digestive secretions.
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