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→Introduction
Another agent discussed in this chapter is drugs used in pacifying aggravated doshas. The use of a dravya (agent) in a specific scenario depends on its intrinsic rasa and guna and its effect on a dosha. In cases where the use of a food article or an agent/dravya results in direct action that is well understood, is called prakriti samavaya. For example, taila (oil), ghrit (clarified butter) and madhu (honey) are known to pacify vata, pitta and kapha respectively. This rule is, however, not applicable for all afflictions or agents because when a dravya is combined with another dravya in different quantity and/or of varying purity, then the outcome could be quite different than that of a basic dravya. Such outcomes are known as vikrati visham samavaya. Rasa, dravya, dosha and vikara prabhava (..) are based upon these two principles. The three dravyas mentioned earlier (taila, ghrit and madhu) are largely used in formulations of other drugs, as diet, or as anupana (concomitant drug). These three do not have any side effects. On the other hand, pippali (piper longum), alkaline and saline substances invariably vitiate dosha on frequent use and are advised for limited use.
Another agent discussed in this chapter is drugs used in pacifying aggravated doshas. The use of a dravya (agent) in a specific scenario depends on its intrinsic rasa and guna and its effect on a dosha. In cases where the use of a food article or an agent/dravya results in direct action that is well understood, is called prakriti samavaya. For example, taila (oil), ghrit (clarified butter) and madhu (honey) are known to pacify vata, pitta and kapha respectively. This rule is, however, not applicable for all afflictions or agents because when a dravya is combined with another dravya in different quantity and/or of varying purity, then the outcome could be quite different than that of a basic dravya. Such outcomes are known as vikrati visham samavaya. Rasa, dravya, dosha and vikara prabhava (..) are based upon these two principles. The three dravyas mentioned earlier (taila, ghrit and madhu) are largely used in formulations of other drugs, as diet, or as anupana (concomitant drug). These three do not have any side effects. On the other hand, pippali (piper longum), alkaline and saline substances invariably vitiate dosha on frequent use and are advised for limited use.
===Sanskrit text, transliteration and english translation===
अथातो रसविमानं व्याख्यास्यामः||१||
अथातो रसविमानं व्याख्यास्यामः||१||
Now (we) shall expound the chapter on the specific features of Rasa. ||1||
Now (we) shall expound the chapter on the specific features of Rasa. ||1||
इति ह स्माह भगवानात्रेयः||२||iti ha smÁha BhagvÁnÁtreyÁ½ ||2||
इति ह स्माह भगवानात्रेयः||२||iti ha smÁha BhagvÁnÁtreyÁ½ ||2||
Thus said Lord Atreya. ||2||
Thus said Lord Atreya. ||2||
इह खलु व्याधीनां निमित्तपूर्वरूपरूपोपशयसङ्ख्याप्राधान्यविधिविकल्प बलकालविशेषाननुप्रविश्यानन्तरं दोषभेषजदेशकालबलशरीरसाराहारसात्म्यसत्त्वप्रकृतिवयसां मानमवहितमनसा यथावज्ज्ञेयं भवति भिषजा, दोषादिमानज्ञानायत्तत्वात् क्रियायाः| न ह्यमानज्ञो दोषादीनां भिषग् व्याधिनिग्रहसमर्थो भवति| तस्माद्दोषादिमानज्ञानार्थं विमानस्थानमुपदेक्ष्यामोऽग्निवेश! ||३||
इह खलु व्याधीनां निमित्तपूर्वरूपरूपोपशयसङ्ख्याप्राधान्यविधिविकल्प बलकालविशेषाननुप्रविश्यानन्तरं दोषभेषजदेशकालबलशरीरसाराहारसात्म्यसत्त्वप्रकृतिवयसां मानमवहितमनसा यथावज्ज्ञेयं भवति भिषजा, दोषादिमानज्ञानायत्तत्वात् क्रियायाः| न ह्यमानज्ञो दोषादीनां भिषग् व्याधिनिग्रहसमर्थो भवति| तस्माद्दोषादिमानज्ञानार्थं विमानस्थानमुपदेक्ष्यामोऽग्निवेश! ||३||
After comprehending the features of a disease in terms of its etiology, prodromal features, signs and symptoms, suitability, number, predominance of morbid factor, classification, proportional variation, intensity and duration, the physician should assess carefully the features of the drugs, agents, and the constitution of the patient (doshas, drugs, place, time, strength, body, constitutional dominance of one or the other dhatu, diet, suitability, psyche, constitution and age) because the therapeutic interventions depend on the knowledge of the features of doshas, etc. A physician having no knowledge of the features of doshas is incapable of controlling the disease. Hence O Agnivesha! For the knowledge of the features of doshas, etc., we shall describe this section on vimana (specific features) ||3||
After comprehending the features of a disease in terms of its etiology, prodromal features, signs and symptoms, suitability, number, predominance of morbid factor, classification, proportional variation, intensity and duration, the physician should assess carefully the features of the drugs, agents, and the constitution of the patient (doshas, drugs, place, time, strength, body, constitutional dominance of one or the other dhatu, diet, suitability, psyche, constitution and age) because the therapeutic interventions depend on the knowledge of the features of doshas, etc. A physician having no knowledge of the features of doshas is incapable of controlling the disease. Hence O Agnivesha! For the knowledge of the features of doshas, etc., we shall describe this section on vimana (specific features) ||3||
तत्रादौ रसद्रव्यदोषविकारप्रभावान् वक्ष्यामः|
तत्रादौ रसद्रव्यदोषविकारप्रभावान् वक्ष्यामः|
To start with, we shall talk about the effects of rasa, dravya (substance), dosha and vikara (disorder). Rasas, as we know, are six – sweet, sour, saline, pungent, bitter and astringent. These maintain the body in harmony if used appropriately otherwise vitiate the doshas. ||4||
To start with, we shall talk about the effects of rasa, dravya (substance), dosha and vikara (disorder). Rasas, as we know, are six – sweet, sour, saline, pungent, bitter and astringent. These maintain the body in harmony if used appropriately otherwise vitiate the doshas. ||4||
दोषाः पुनस्त्रयो वातपित्तश्लेष्माणः|
दोषाः पुनस्त्रयो वातपित्तश्लेष्माणः|
Doshas are three – vata, pitta and shleshma (kapha). In their normal state, these are beneficial to the body while in an abnormal state, these afflict the body with various disorders. ||5||
Doshas are three – vata, pitta and shleshma (kapha). In their normal state, these are beneficial to the body while in an abnormal state, these afflict the body with various disorders. ||5||
तत्र दोषमेकैकं त्रयस्त्रयो रसा जनयन्ति, त्रयस्त्रयश्चोपशमयन्ति|
तत्र दोषमेकैकं त्रयस्त्रयो रसा जनयन्ति, त्रयस्त्रयश्चोपशमयन्ति|
Three rasas aggravate one dosha while the other three pacify it. For example, pungent, bitter and astringent (rasa) aggravate vata while sweet, sour and saline pacify it. Likewise, pungent, sour and saline rasas aggravate pitta while sweet, bitter and astringent ones pacify it. Sweet, sour and saline rasa aggravate kapha while pungent, bitter and astringent pacify it. ||6||
Three rasas aggravate one dosha while the other three pacify it. For example, pungent, bitter and astringent (rasa) aggravate vata while sweet, sour and saline pacify it. Likewise, pungent, sour and saline rasas aggravate pitta while sweet, bitter and astringent ones pacify it. Sweet, sour and saline rasa aggravate kapha while pungent, bitter and astringent pacify it. ||6||
रसदोषसन्निपाते तु ये रसा यैर्दोषैः समानगुणाः समानगुणभूयिष्ठा वा भवन्ति
रसदोषसन्निपाते तु ये रसा यैर्दोषैः समानगुणाः समानगुणभूयिष्ठा वा भवन्ति
In case of the conjunction of rasa and doshas, rasas aggravate those doshas sharing similar properties and pacify those that have opposing or antagonistic properties. This explains six rasas for the three doshas. ||7||
In case of the conjunction of rasa and doshas, rasas aggravate those doshas sharing similar properties and pacify those that have opposing or antagonistic properties. This explains six rasas for the three doshas. ||7||
संसर्गविकल्पविस्तरो ह्येषामपरिसङ्ख्येयो भवति, विकल्पभेदापरिसङ्ख्येयत्वात्||८||
संसर्गविकल्पविस्तरो ह्येषामपरिसङ्ख्येयो भवति, विकल्पभेदापरिसङ्ख्येयत्वात्||८||
Details of mutual combinations and proportional variations with regard to them are innumerable because these variations are innumerable. ||8||
Details of mutual combinations and proportional variations with regard to them are innumerable because these variations are innumerable. ||8||
तत्र खल्वनेकरसेषु द्रव्येष्वनेकदोषात्मकेषु च विकारेषु रसदोषप्रभावमेकैकश्येनाभिसमीक्ष्य ततो द्रव्यविकारयोः प्रभावतत्त्वं व्यवस्येत्||९||
तत्र खल्वनेकरसेषु द्रव्येष्वनेकदोषात्मकेषु च विकारेषु रसदोषप्रभावमेकैकश्येनाभिसमीक्ष्य ततो द्रव्यविकारयोः प्रभावतत्त्वं व्यवस्येत्||९||
But this rule is not applicable universally because in case of complex disorders (and dravyas) where the effect is not exactly in accordance with the cause due to multiple causative factors operating, with differing (often conflicting) modes of operation, it is not possible to determine the effect of the dravya or the disease on the basis of the effect of individual rasas or doshas. ||10||
But this rule is not applicable universally because in case of complex disorders (and dravyas) where the effect is not exactly in accordance with the cause due to multiple causative factors operating, with differing (often conflicting) modes of operation, it is not possible to determine the effect of the dravya or the disease on the basis of the effect of individual rasas or doshas. ||10||
तथायुक्ते हि समुदये समुदायप्रभावतत्त्वमेवमेवोपलभ्य ततो द्रव्यविकारप्रभावतत्त्वं व्यवस्येत्||११||
तथायुक्ते हि समुदये समुदायप्रभावतत्त्वमेवमेवोपलभ्य ततो द्रव्यविकारप्रभावतत्त्वं व्यवस्येत्||११||
In such cases, the effect of the dravya or the disease is ascertained on the basis of their cumulative action. ||11||
In such cases, the effect of the dravya or the disease is ascertained on the basis of their cumulative action. ||11||
तस्माद्रसप्रभावतश्च द्रव्यप्रभावतश्च दोषप्रभावतश्च विकारप्रभावतश्च तत्त्वमुपदेक्ष्यामः||१२||tasmadrasaprabhÁVataÐca dravyaprabhÁVataÐca doÒaprabhÁVataÐca vikÁraprabhÁ VataÐca tatvamupadekÒyÁma½ || 12||
तस्माद्रसप्रभावतश्च द्रव्यप्रभावतश्च दोषप्रभावतश्च विकारप्रभावतश्च तत्त्वमुपदेक्ष्यामः||१२||tasmadrasaprabhÁVataÐca dravyaprabhÁVataÐca doÒaprabhÁVataÐca vikÁraprabhÁ VataÐca tatvamupadekÒyÁma½ || 12||
Hence we shall describe the concept according to the effect of rasa (individual) and dravya (total) on one side and dosha (individual) and disease (total) on the other. ||12||
Hence we shall describe the concept according to the effect of rasa (individual) and dravya (total) on one side and dosha (individual) and disease (total) on the other. ||12||
तत्रैष रसप्रभाव उपदिष्टो भवति|
तत्रैष रसप्रभाव उपदिष्टो भवति|
The effects of the six types of rasa were described in an earlier verse. Now we shall describe the effect of dravya. Oil, ghee and honey are the substances capable of pacifying vata, pitta and kapha respectively. ||13||
The effects of the six types of rasa were described in an earlier verse. Now we shall describe the effect of dravya. Oil, ghee and honey are the substances capable of pacifying vata, pitta and kapha respectively. ||13||
तत्र तैलं स्नेहौष्ण्यगौरवोपपन्नत्वाद्वातं जयति सततमभ्यस्यमानं; वातो हि रौक्ष्यशैत्यलाघवोपपन्नो विरुद्धगुणो भवति, विरुद्धगुणसन्निपाते हि भूयसाऽल्पमवजीयते, तस्मात्तैलं वातं जयति सततमभ्यस्यमानम्| सर्पिः खल्वेवमेव पित्तं जयति, माधुर्याच्छैत्यान्मन्दत्वाच्च; पित्तं ह्यमधुरमुष्णं तीक्ष्णं च| मधु च श्लेष्माणं जयति, रौक्ष्यात्तैक्ष्ण्यात् कषायत्वाच्च; श्लेष्मा हि स्निग्धो मन्दो मधुरश्च | यच्चान्यदपि किञ्चिद्द्रव्यमेवं वातपित्तकफेभ्यो गुणतो विपरीतं स्यात्तच्चैताञ्जयत्यभ्यस्यमानम्||१४||
तत्र तैलं स्नेहौष्ण्यगौरवोपपन्नत्वाद्वातं जयति सततमभ्यस्यमानं; वातो हि रौक्ष्यशैत्यलाघवोपपन्नो विरुद्धगुणो भवति, विरुद्धगुणसन्निपाते हि भूयसाऽल्पमवजीयते, तस्मात्तैलं वातं जयति सततमभ्यस्यमानम्| सर्पिः खल्वेवमेव पित्तं जयति, माधुर्याच्छैत्यान्मन्दत्वाच्च; पित्तं ह्यमधुरमुष्णं तीक्ष्णं च| मधु च श्लेष्माणं जयति, रौक्ष्यात्तैक्ष्ण्यात् कषायत्वाच्च; श्लेष्मा हि स्निग्धो मन्दो मधुरश्च | यच्चान्यदपि किञ्चिद्द्रव्यमेवं वातपित्तकफेभ्यो गुणतो विपरीतं स्यात्तच्चैताञ्जयत्यभ्यस्यमानम्||१४||
Oil possesses the properties of unctuousness, hotness and heaviness and as such pacifies vata when used regularly. Vata possesses roughness, coldness and lightness and is thus pacified by the habitual use of oil. In the same way, ghee’s sweetness, coldness and dullness overcomes pitta’s non-sweet, hot and sharp properties. Finally, honey’s roughness, sharpness and astringency neutralizes the effects of kapha’s unctuous, dull and sweet properties. Any other substance which is antagonistic in properties to vata, pitta and kapha will similarly help in pacifying them when used regularly. ||14||
Oil possesses the properties of unctuousness, hotness and heaviness and as such pacifies vata when used regularly. Vata possesses roughness, coldness and lightness and is thus pacified by the habitual use of oil. In the same way, ghee’s sweetness, coldness and dullness overcomes pitta’s non-sweet, hot and sharp properties. Finally, honey’s roughness, sharpness and astringency neutralizes the effects of kapha’s unctuous, dull and sweet properties. Any other substance which is antagonistic in properties to vata, pitta and kapha will similarly help in pacifying them when used regularly. ||14||
अथ खलु त्रीणि द्रव्याणि नात्युपयुञ्जीताधिकमन्येभ्यो द्रव्येभ्यः; तद्यथा- पिप्पली, क्षारः, लवणमिति||१५||atha khalu trÍÆi dravyÁÆi nÁtyupaujjÍtÁdhikamanyebhyo dravebhya½, tadhyathÁ – pippalÍ, kÒÁra½, LavaÆamati || 15||
अथ खलु त्रीणि द्रव्याणि नात्युपयुञ्जीताधिकमन्येभ्यो द्रव्येभ्यः; तद्यथा- पिप्पली, क्षारः, लवणमिति||१५||atha khalu trÍÆi dravyÁÆi nÁtyupaujjÍtÁdhikamanyebhyo dravebhya½, tadhyathÁ – pippalÍ, kÒÁra½, LavaÆamati || 15||
Now there are three substances whose excessive use is strictly prohibited in comparison to other ones - long pepper, alkali and salt. ||15||
Now there are three substances whose excessive use is strictly prohibited in comparison to other ones - long pepper, alkali and salt. ||15||
पिप्पल्यो हि कटुकाः सत्यो मधुरविपाका गुर्व्योनात्यर्थं स्निग्धोष्णाः प्रक्लेदिन्यो भेषजाभिमताश्चताः सद्यः; शुभाशुभकारिण्यो भवन्ति; आपातभद्राः, प्रयोगसमसाद्गुण्यात्; दोषसञ्चयानुबन्धाः;- सततमुपयुज्यमाना हि गुरुप्रक्लेदित्वाच्छ्लेष्माणमुत्क्लेशयन्ति, औष्ण्यात् पित्तं, न च वातप्रशमनायोपकल्पन्तेऽल्पस्नेहोष्णभावात्; योगवाहिन्यस्तु खलु भवन्ति;तस्मात् पिप्पलीर्नात्युपयुञ्जीत||१६|pippalyo hi kaÔukÁ½ satyo madhuravipÁkÁ gurvryonÁtyartham snigdhoÒÆÁ½ prakledenyo bheÒajÁbhimatÁÐcatÁ½ sadhya½, ÏubhÁÐubhakÁriÆyo bhavanti, ÁpÁtabhadrÁ½ prayogasamasÁdaguÆyÁt – doÒasañcayÁnubandhÁ½, satatamupayujamÁnÁ hi guruprakleditvÁcchelÒmÁÆamutkleÐayunti, auÒnyÁt Pittam, na ca vÁtapraÐamanÁyopakalpantealpasnehoÒÆabhÁvÁt, yogavÁhinyastu khalu bhavanti, tasmÁt pippalÍrnÁtyupayvñjÍta || 16||
पिप्पल्यो हि कटुकाः सत्यो मधुरविपाका गुर्व्योनात्यर्थं स्निग्धोष्णाः प्रक्लेदिन्यो भेषजाभिमताश्चताः सद्यः; शुभाशुभकारिण्यो भवन्ति; आपातभद्राः, प्रयोगसमसाद्गुण्यात्; दोषसञ्चयानुबन्धाः;- सततमुपयुज्यमाना हि गुरुप्रक्लेदित्वाच्छ्लेष्माणमुत्क्लेशयन्ति, औष्ण्यात् पित्तं, न च वातप्रशमनायोपकल्पन्तेऽल्पस्नेहोष्णभावात्; योगवाहिन्यस्तु खलु भवन्ति;तस्मात् पिप्पलीर्नात्युपयुञ्जीत||१६|pippalyo hi kaÔukÁ½ satyo madhuravipÁkÁ gurvryonÁtyartham snigdhoÒÆÁ½ prakledenyo bheÒajÁbhimatÁÐcatÁ½ sadhya½, ÏubhÁÐubhakÁriÆyo bhavanti, ÁpÁtabhadrÁ½ prayogasamasÁdaguÆyÁt – doÒasañcayÁnubandhÁ½, satatamupayujamÁnÁ hi guruprakleditvÁcchelÒmÁÆamutkleÐayunti, auÒnyÁt Pittam, na ca vÁtapraÐamanÁyopakalpantealpasnehoÒÆabhÁvÁt, yogavÁhinyastu khalu bhavanti, tasmÁt pippalÍrnÁtyupayvñjÍta || 16||
Long peppers are pungent but sweet in vipaka, heavy, not too unctuous, hot and moistening. They are considered to be among the most effective of drugs and exhibit their good or bad effect fairly quickly. If used properly and sparingly, they are beneficial but still lead to consequent accumulation of doshas. If used regularly, however, they aggravate kapha due to their heaviness and moistening properties, pitta due to their hotness while they are unable to pacify vata because of little unctuousness and hotness. Hence one should not use long peppers excessively. ||16||
Long peppers are pungent but sweet in vipaka, heavy, not too unctuous, hot and moistening. They are considered to be among the most effective of drugs and exhibit their good or bad effect fairly quickly. If used properly and sparingly, they are beneficial but still lead to consequent accumulation of doshas. If used regularly, however, they aggravate kapha due to their heaviness and moistening properties, pitta due to their hotness while they are unable to pacify vata because of little unctuousness and hotness. Hence one should not use long peppers excessively. ||16||
क्षारः पुनरौष्ण्यतैक्ष्णयलाघवोपपन्नः क्लेदयत्यादौ पश्चाद्विशोषयति, स पचनदहनभेदनार्थमुपयुज्यते; सोऽतिप्रयुज्यमानः केशाक्षिहृदयपुंस्त्वोपघातकरः सम्पद्यते|
क्षारः पुनरौष्ण्यतैक्ष्णयलाघवोपपन्नः क्लेदयत्यादौ पश्चाद्विशोषयति, स पचनदहनभेदनार्थमुपयुज्यते; सोऽतिप्रयुज्यमानः केशाक्षिहृदयपुंस्त्वोपघातकरः सम्पद्यते|
Alkali, endowed with hotness, sharpness and lightness at first acts like a liquid, but dries up subsequently. It is used for digestion, burning, and tearing but if used excessively, damages hair, eyes, heart and virility. The people of villages, cities, communes and districts who use it continuously suffer from blindness, impotency, baldness and grey hair, and constricting pain in the cardiac region, such as the inhabitants of the eastern region and China. Hence one should not use alkali excessively. ||17||
Alkali, endowed with hotness, sharpness and lightness at first acts like a liquid, but dries up subsequently. It is used for digestion, burning, and tearing but if used excessively, damages hair, eyes, heart and virility. The people of villages, cities, communes and districts who use it continuously suffer from blindness, impotency, baldness and grey hair, and constricting pain in the cardiac region, such as the inhabitants of the eastern region and China. Hence one should not use alkali excessively. ||17||
लवणं पुनरौष्ण्यतैक्ष्ण्योपपन्नम्, अनतिगुरु, अनतिस्निग्धम्, उपक्लेदि, विस्रंसनसमर्थम्, अन्नद्रव्यरुचिकरम्, आपातभद्रं प्रयोगसमसाद्गुण्यात्, दोषसञ्चयानुबन्धं, तद्रोचनपाचनोपक्लेदनविस्रंसनार्थमुपयुज्यते| तदत्यर्थमुपयुज्यमानं ग्लानिशैथिल्यदौर्बल्या-भिनिर्वृत्तिकरं शरीरस्य भवति| ये ह्येनद्ग्रामनगरनिगमजनपदाः सततमुपयुञ्जते, ते भूयिष्ठं ग्लास्नवः शिथिलमांसशोणिता अपरिक्लेशसहाश्च भवन्ति| तद्यथा- बाह्लीकसौराष्ट्रिकसैन्धवसौवीरकाः; ते हि पयसाऽपि सह लवणमश्नन्ति| येऽपीह भूमेरत्यूषरा देशास्तेष्वोषधिवीरुद्वनस्पतिवानस्पत्या न जायन्तेऽल्पतेजसो वा भवन्ति, लवणोपहतत्वात्| तस्माल्लवणं नात्युपयुञ्जीत| ये ह्यतिलवणसात्म्याः पुरुषास्तेषामपि खालित्यपालित्यानि वलयश्चाकाले भवन्ति||१८||
लवणं पुनरौष्ण्यतैक्ष्ण्योपपन्नम्, अनतिगुरु, अनतिस्निग्धम्, उपक्लेदि, विस्रंसनसमर्थम्, अन्नद्रव्यरुचिकरम्, आपातभद्रं प्रयोगसमसाद्गुण्यात्, दोषसञ्चयानुबन्धं, तद्रोचनपाचनोपक्लेदनविस्रंसनार्थमुपयुज्यते| तदत्यर्थमुपयुज्यमानं ग्लानिशैथिल्यदौर्बल्या-भिनिर्वृत्तिकरं शरीरस्य भवति| ये ह्येनद्ग्रामनगरनिगमजनपदाः सततमुपयुञ्जते, ते भूयिष्ठं ग्लास्नवः शिथिलमांसशोणिता अपरिक्लेशसहाश्च भवन्ति| तद्यथा- बाह्लीकसौराष्ट्रिकसैन्धवसौवीरकाः; ते हि पयसाऽपि सह लवणमश्नन्ति| येऽपीह भूमेरत्यूषरा देशास्तेष्वोषधिवीरुद्वनस्पतिवानस्पत्या न जायन्तेऽल्पतेजसो वा भवन्ति, लवणोपहतत्वात्| तस्माल्लवणं नात्युपयुञ्जीत| ये ह्यतिलवणसात्म्याः पुरुषास्तेषामपि खालित्यपालित्यानि वलयश्चाकाले भवन्ति||१८||
lavaÆam punarauÒÆyataekÒÆyopapannm, anatiguru, anatisnigdham, upakledi, visansanÁrtham, annadravyarucikaram, ÁpÁtabhadram prayogasamasÁdguÆyÁt doÒasaïcayÁnubandham, tadrocanapÁcanopakledanavisansanÁrthamupayujate, tadatyarthamupayujyamÁnam glÁniÐaethilyadaurbalyÁbhinirvéttikaram ÐarÍrasya bhavati. Ye anagram nagaranigamajanapadÁh satatamupayuñjate, te bhÚyiÒÔham glÁsrava½ sithilamaÉsaÐoÆitÁ apakleÐasahÁÐca bhavanti, TadhythÁ – bÁhlÍkaÐoraÒÔikÁsaendhavasauvirakÁ½, te hi payasÁ api saha lavaÆamaÐnnti, yeapÍha bhÚmetyÚÒarÁ deÒÁsteÒvoÒa dhivÍruddhanaspativÁnaspatyÁ na jÁyantealpatejaso vÁ bhavanti, lavaÆopahatatvÁt, tasmÁllavaÆa nÁtyupayujjita, ye atilavaÆasÁtmyÁ½ puruÒÁ steÒÁmapi khÁlityapÁlityÁni valayaÐcÁkÁle bhavanti. || 18||
lavaÆam punarauÒÆyataekÒÆyopapannm, anatiguru, anatisnigdham, upakledi, visansanÁrtham, annadravyarucikaram, ÁpÁtabhadram prayogasamasÁdguÆyÁt doÒasaïcayÁnubandham, tadrocanapÁcanopakledanavisansanÁrthamupayujate, tadatyarthamupayujyamÁnam glÁniÐaethilyadaurbalyÁbhinirvéttikaram ÐarÍrasya bhavati. Ye anagram nagaranigamajanapadÁh satatamupayuñjate, te bhÚyiÒÔham glÁsrava½ sithilamaÉsaÐoÆitÁ apakleÐasahÁÐca bhavanti, TadhythÁ – bÁhlÍkaÐoraÒÔikÁsaendhavasauvirakÁ½, te hi payasÁ api saha lavaÆamaÐnnti, yeapÍha bhÚmetyÚÒarÁ deÒÁsteÒvoÒa dhivÍruddhanaspativÁnaspatyÁ na jÁyantealpatejaso vÁ bhavanti, lavaÆopahatatvÁt, tasmÁllavaÆa nÁtyupayujjita, ye atilavaÆasÁtmyÁ½ puruÒÁ steÒÁmapi khÁlityapÁlityÁni valayaÐcÁkÁle bhavanti. || 18||
Salt is endowed with hotness, sharpness, moistening, laxative, and relishing qualities and is not so heavy and unctuous. Quite like long peppers, it has apparent benefits when used properly and sparingly, but causes accumulation of doshas when used habitually or excessively. Its excessive usage causes malaise, laxity and debility in the body. The people of villages, cities, communes and districts who use it continuously are exceedingly depressed, have loose muscles and blood and low tolerance for pain. Such inhabitants as those of Bahlika, Saurashtra, Sindhu and Sauveera (countries / regions in ancient times) even take salt with milk. Moreover, such regions of the world have barren, saline soil and plants – herbs, shrubs, trees and big trees – that do not grow or are stunted because of damage by salt. Hence one should not use salt too much. Even the persons who tend to use excessive salt fall victims to untimely baldness, graying of hair and wrinkles. ||18||
Salt is endowed with hotness, sharpness, moistening, laxative, and relishing qualities and is not so heavy and unctuous. Quite like long peppers, it has apparent benefits when used properly and sparingly, but causes accumulation of doshas when used habitually or excessively. Its excessive usage causes malaise, laxity and debility in the body. The people of villages, cities, communes and districts who use it continuously are exceedingly depressed, have loose muscles and blood and low tolerance for pain. Such inhabitants as those of Bahlika, Saurashtra, Sindhu and Sauveera (countries / regions in ancient times) even take salt with milk. Moreover, such regions of the world have barren, saline soil and plants – herbs, shrubs, trees and big trees – that do not grow or are stunted because of damage by salt. Hence one should not use salt too much. Even the persons who tend to use excessive salt fall victims to untimely baldness, graying of hair and wrinkles. ||18||
तस्मात्तेषां तत्सात्म्यतः क्रमेणापगमनं श्रेयः|
तस्मात्तेषां तत्सात्म्यतः क्रमेणापगमनं श्रेयः|
Hence it is beneficial for them to wean themselves away gradually from the habit of using these substances. The habituated things, if given up gradually, cause no or little harm. ||19||
Hence it is beneficial for them to wean themselves away gradually from the habit of using these substances. The habituated things, if given up gradually, cause no or little harm. ||19||
सात्म्यं नाम तद् यदात्मन्युपशेते; सात्म्यार्थो ह्युपशयार्थः| तत्त्रिविधं प्रवरावरमध्यविभागेन; सप्तविधं तु रसैकैकत्वेन सर्वरसोपयोगाच्च| तत्र सर्वरसं प्रवरम्, अवरमेकरसं, मध्यं तु प्रवरावरमध्यस्थम्| तत्रावरमध्याभ्यां सात्म्याभ्यां क्रमेणैव प्रवरमुपपादयेत् सात्म्यम्| सर्वरसमपि च सात्म्यमुपपन्नः प्रकृत्याद्युपयोक्त्रष्टमानि सर्वाण्याहारविधिविशेषायतनान्यभिसमीक्ष्य हितमेवानुरुध्येत||२०||
सात्म्यं नाम तद् यदात्मन्युपशेते; सात्म्यार्थो ह्युपशयार्थः| तत्त्रिविधं प्रवरावरमध्यविभागेन; सप्तविधं तु रसैकैकत्वेन सर्वरसोपयोगाच्च| तत्र सर्वरसं प्रवरम्, अवरमेकरसं, मध्यं तु प्रवरावरमध्यस्थम्| तत्रावरमध्याभ्यां सात्म्याभ्यां क्रमेणैव प्रवरमुपपादयेत् सात्म्यम्| सर्वरसमपि च सात्म्यमुपपन्नः प्रकृत्याद्युपयोक्त्रष्टमानि सर्वाण्याहारविधिविशेषायतनान्यभिसमीक्ष्य हितमेवानुरुध्येत||२०||
Satmya (habituation) means that which suits the self. Satmya and upashaya have the same meaning. Based on one’s habitual usage of rasas, satmya could be categorized into three types- superior, inferior and medium/average. The use of all the rasas collectively is considered superior, those that use only one rasa are considered inferior, while all scenarios that lie between these two are considered medium. Effort should be made to gradually move up from the inferior and the medium types of satmya to the superior type. Even if one has achieved the superior satmya, or is habituated of using all the rasas collectively, the individual should strive to abide by the factors of dietetics and nutrition as mentioned in the following verse. ||20||
Satmya (habituation) means that which suits the self. Satmya and upashaya have the same meaning. Based on one’s habitual usage of rasas, satmya could be categorized into three types- superior, inferior and medium/average. The use of all the rasas collectively is considered superior, those that use only one rasa are considered inferior, while all scenarios that lie between these two are considered medium. Effort should be made to gradually move up from the inferior and the medium types of satmya to the superior type. Even if one has achieved the superior satmya, or is habituated of using all the rasas collectively, the individual should strive to abide by the factors of dietetics and nutrition as mentioned in the following verse. ||20||
तत्र खल्विमान्यष्टावाहारविधिविशेषायतनानि भवन्ति; तद्यथा- प्रकृतिकरणसंयोगराशिदेशकालोपयोगसंस्थोपयोक्त्रष्टमानि
तत्र खल्विमान्यष्टावाहारविधिविशेषायतनानि भवन्ति; तद्यथा- प्रकृतिकरणसंयोगराशिदेशकालोपयोगसंस्थोपयोक्त्रष्टमानि
These are eight specific factors of method of dieting - prakriti (nature), karana (processing), samyoga (combination), rashi (quantity), desha (place), kala (time/ stage of the disease), upayoga -samstha (rules for use) and upayoktra (consumer). ||21||
These are eight specific factors of method of dieting - prakriti (nature), karana (processing), samyoga (combination), rashi (quantity), desha (place), kala (time/ stage of the disease), upayoga -samstha (rules for use) and upayoktra (consumer). ||21||
तत्र प्रकृतिरुच्यते स्वभावो यः, स पुनराहारौषधद्रव्याणां स्वाभाविको गुर्वादिगुणयोगः; तद्यथा माषमुद्गयोः, शूकरैणयोश्च (१) |२२
तत्र प्रकृतिरुच्यते स्वभावो यः, स पुनराहारौषधद्रव्याणां स्वाभाविको गुर्वादिगुणयोगः; तद्यथा माषमुद्गयोः, शूकरैणयोश्च (१) |२२
Prakriti is swabhava, or the natural attribute or trait of a substance, such as heaviness, etc. For example, the prakriti of black gram or pork is heavy, while that of green gram or deer meat is light. ||22.1||
Prakriti is swabhava, or the natural attribute or trait of a substance, such as heaviness, etc. For example, the prakriti of black gram or pork is heavy, while that of green gram or deer meat is light. ||22.1||
करणं पुनः स्वाभाविकानां द्रव्याणामभिसंस्कारः|
करणं पुनः स्वाभाविकानां द्रव्याणामभिसंस्कारः|
Karana (processing) is the making or refinement of the dravya, or the samskara that are added to the properties of those substances. These properties are imparted by contact of water and fire, by cleansing, churning, place, time, infusing, steeping, etc. and also by the medium used for storage or processing (e.g., copper vessel, or earthen pot), etc. ||22.2||
Karana (processing) is the making or refinement of the dravya, or the samskara that are added to the properties of those substances. These properties are imparted by contact of water and fire, by cleansing, churning, place, time, infusing, steeping, etc. and also by the medium used for storage or processing (e.g., copper vessel, or earthen pot), etc. ||22.2||
संयोगः पुनर्द्वयोर्बहूनां वा द्रव्याणां संहतीभावः, स विशेषमारभते, यं पुनर्नैकैकशो द्रव्याण्यारभन्ते; तद्यथा- मधुसर्पिषोः, मधुमत्स्यपयसां च संयोगः (३) |२२|saÉyoga½ punardvayorbahÚnÁm vÁ dravyÁÆÁm saÉhatÍbhÁva½ sa viÐeÒamarabhate, yam punarnekaekaÐo drvyÁÆyÁrabhante, tadhyathÁ madhusarpiÒo½, madhumatsyapayasÁm ca saÉyoga½|| 3||
संयोगः पुनर्द्वयोर्बहूनां वा द्रव्याणां संहतीभावः, स विशेषमारभते, यं पुनर्नैकैकशो द्रव्याण्यारभन्ते; तद्यथा- मधुसर्पिषोः, मधुमत्स्यपयसां च संयोगः (३) |२२|saÉyoga½ punardvayorbahÚnÁm vÁ dravyÁÆÁm saÉhatÍbhÁva½ sa viÐeÒamarabhate, yam punarnekaekaÐo drvyÁÆyÁrabhante, tadhyathÁ madhusarpiÒo½, madhumatsyapayasÁm ca saÉyoga½|| 3||
Samyoga (combination) is the aggregation or combination of two or more dravya. This exhibits peculiarities that are not seen in case of individual substances, such as combination of honey and ghee, and that of honey, fish and milk. ||22.3||
Samyoga (combination) is the aggregation or combination of two or more dravya. This exhibits peculiarities that are not seen in case of individual substances, such as combination of honey and ghee, and that of honey, fish and milk. ||22.3||
राशिस्तु सर्वग्रहपरिग्रहौ मात्रामात्रफलविनिश्चयार्थः| तत्र सर्वस्याहारस्य प्रमाणग्रहणमेकपिण्डेन सर्वग्रहः, परिग्रहः पुनः प्रमाणग्रहणमेकैकश्येनाहारद्रव्याणाम्| सर्वस्य हि ग्रहः सर्वग्रहः, सर्वतश्च ग्रहः परिग्रह उच्यते (४) |२२|
राशिस्तु सर्वग्रहपरिग्रहौ मात्रामात्रफलविनिश्चयार्थः| तत्र सर्वस्याहारस्य प्रमाणग्रहणमेकपिण्डेन सर्वग्रहः, परिग्रहः पुनः प्रमाणग्रहणमेकैकश्येनाहारद्रव्याणाम्| सर्वस्य हि ग्रहः सर्वग्रहः, सर्वतश्च ग्रहः परिग्रह उच्यते (४) |२२|
Desha denotes the geographic region relating that the substance(s) are local or endemic to, and thus, are suitable to. ||22.5||
Desha denotes the geographic region relating that the substance(s) are local or endemic to, and thus, are suitable to. ||22.5||
कालो हि नित्यगश्चावस्थिकश्च; तत्रावस्थिको विकारमपेक्षते, नित्यगस्तु ऋतुसात्म्यापेक्षः (६) |२२|kÁlo hi NityagaÐcÁvasthikaÐca tatrÁvasthiko vikÁramapekÒate, Nityagastu ètusÁtmyÁpekÒa½ || 6||
कालो हि नित्यगश्चावस्थिकश्च; तत्रावस्थिको विकारमपेक्षते, नित्यगस्तु ऋतुसात्म्यापेक्षः (६) |२२|kÁlo hi NityagaÐcÁvasthikaÐca tatrÁvasthiko vikÁramapekÒate, Nityagastu ètusÁtmyÁpekÒa½ || 6||
Kala is time. It can be taken to be the ever moving time, as in seasons (e.g., suitable to seasons), or as duration from the standpoint of a condition (e.g., a condition that does not get treated within a specific duration becomes incurable). ||22.6||
Kala is time. It can be taken to be the ever moving time, as in seasons (e.g., suitable to seasons), or as duration from the standpoint of a condition (e.g., a condition that does not get treated within a specific duration becomes incurable). ||22.6||
उपयोगसंस्था तूपयोगनियमः; स जीर्णलक्षणापेक्षः (७) |२२|
उपयोगसंस्था तूपयोगनियमः; स जीर्णलक्षणापेक्षः (७) |२२|
Upayogasamastha denotes the rules for dieting. This depends on the digestible features (of the food). ||22.7||
Upayogasamastha denotes the rules for dieting. This depends on the digestible features (of the food). ||22.7||
उपयोक्ता पुनर्यस्तमाहारमुपयुङ्क्ते, यदायत्तमोकसात्म्यम्|
उपयोक्ता पुनर्यस्तमाहारमुपयुङ्क्ते, यदायत्तमोकसात्म्यम्|
Upayokta is the one who consumes the food. On him depends the oka-satmya (i.e.,habituation developed by practice). Thus, are described the specific factors of the method of dieting. ||22||
Upayokta is the one who consumes the food. On him depends the oka-satmya (i.e.,habituation developed by practice). Thus, are described the specific factors of the method of dieting. ||22||
एषां विशेषाः शुभाशुभफलाः परस्परोपकारका भवन्ति; तान् बुभुत्सेत, बुद्ध्वा
एषां विशेषाः शुभाशुभफलाः परस्परोपकारका भवन्ति; तान् बुभुत्सेत, बुद्ध्वा
The characteristics of the eight factors mentioned in the above verses are inter-dependent (for example, a substance of optimum quantity taken in the right season and in the right place). Any regimen prescribed should be done after gaining a thorough understanding of the food articles from these eight aspects for them to be wholesome. Food or any other dravya that is liked but is unwholesome and likely to result in unpleasant consequences should not be used by ignorance or carelessness. ||23||
The characteristics of the eight factors mentioned in the above verses are inter-dependent (for example, a substance of optimum quantity taken in the right season and in the right place). Any regimen prescribed should be done after gaining a thorough understanding of the food articles from these eight aspects for them to be wholesome. Food or any other dravya that is liked but is unwholesome and likely to result in unpleasant consequences should not be used by ignorance or carelessness. ||23||
तत्रेदमाहारविधिविधानमरोगाणामातुराणां चापि केषाञ्चित् काले प्रकृत्यैव हिततमं भुञ्जानानां भवति- उष्णं, स्निग्धं, मात्रावत्, जीर्णे वीर्याविरुद्धम्, इष्टे देशे, इष्टसर्वोपकरणं, नातिद्रुतं, नातिविलम्बितम्, अजल्पन्, अहसन्, तन्मना भुञ्जीत, आत्मानमभिसमीक्ष्य सम्यक्||२४||
तत्रेदमाहारविधिविधानमरोगाणामातुराणां चापि केषाञ्चित् काले प्रकृत्यैव हिततमं भुञ्जानानां भवति- उष्णं, स्निग्धं, मात्रावत्, जीर्णे वीर्याविरुद्धम्, इष्टे देशे, इष्टसर्वोपकरणं, नातिद्रुतं, नातिविलम्बितम्, अजल्पन्, अहसन्, तन्मना भुञ्जीत, आत्मानमभिसमीक्ष्य सम्यक्||२४||
The prescribed method of eating for the healthy and the sick (in certain cases) who take wholesome food timely and habitually is that one should eat warm, unctuous food in proper quantity, after the previously consumed food is digested. The food eaten should be non-antagonistic (i.e., not unsuitable to one’s constitution or habit) and should be consumed in a favorable place, with all the favorable accessories, not too fast, not too slow, not while talking or laughing, and with full concentration. ||24||
The prescribed method of eating for the healthy and the sick (in certain cases) who take wholesome food timely and habitually is that one should eat warm, unctuous food in proper quantity, after the previously consumed food is digested. The food eaten should be non-antagonistic (i.e., not unsuitable to one’s constitution or habit) and should be consumed in a favorable place, with all the favorable accessories, not too fast, not too slow, not while talking or laughing, and with full concentration. ||24||
तस्य साद्गुण्यमुपदेक्ष्यामः- उष्णमश्नीयात्; उष्णं हि भुज्यमानं स्वदते, भुक्तं चाग्निमौदर्यमुदीरयति, क्षिप्रं जरां गच्छति, वातमनुलोमयति, श्लेष्माणं च परिह्राससयति; तस्मादुष्णमश्नीयात् (१) |२५|
तस्य साद्गुण्यमुपदेक्ष्यामः- उष्णमश्नीयात्; उष्णं हि भुज्यमानं स्वदते, भुक्तं चाग्निमौदर्यमुदीरयति, क्षिप्रं जरां गच्छति, वातमनुलोमयति, श्लेष्माणं च परिह्राससयति; तस्मादुष्णमश्नीयात् (१) |२५|
(I will now explain their merits). One should eat warm (food) because it tastes well and the food consumed stimulates the digestive fire, gets digested quickly, and reduces mucus ||25.1||
(I will now explain their merits). One should eat warm (food) because it tastes well and the food consumed stimulates the digestive fire, gets digested quickly, and reduces mucus ||25.1||
स्निग्धमश्नीयात्; स्निग्धं हि भुज्यमानं स्वदते, भुक्तं चानुदीर्णमग्निमुदीरयति, क्षिप्रं जरां गच्छति, वातमनुलोमयति, शरीरमुपचिनोति, दृढीकरोतीन्द्रियाणि, बलाभिवृद्धिमुपजनयति, वर्णप्रसादं चाभिनिर्वर्तयति; तस्मात् स्निग्धमश्नीयात् (२) |२५|
स्निग्धमश्नीयात्; स्निग्धं हि भुज्यमानं स्वदते, भुक्तं चानुदीर्णमग्निमुदीरयति, क्षिप्रं जरां गच्छति, वातमनुलोमयति, शरीरमुपचिनोति, दृढीकरोतीन्द्रियाणि, बलाभिवृद्धिमुपजनयति, वर्णप्रसादं चाभिनिर्वर्तयति; तस्मात् स्निग्धमश्नीयात् (२) |२५|
One should eat unctuous because it tastes well, the food consumed stimulates any unstimulated digestive fire, gets digested quickly, helps in passing flatulence, develops the body, provides firmness to sense organs, increases strength, and enhances complexion. ||25.2||
One should eat unctuous because it tastes well, the food consumed stimulates any unstimulated digestive fire, gets digested quickly, helps in passing flatulence, develops the body, provides firmness to sense organs, increases strength, and enhances complexion. ||25.2||
मात्रावदश्नीयात्; मात्रावद्धि भुक्तं वातपित्तकफानपीडयदायुरेव विवर्धयति केवलं, सुखं गुदमनुपर्येति, न चोष्माणमुपहन्ति, अव्यथं च परिपाकमेति; तस्मान्मात्रावदश्नीयात् (३) |२५|
मात्रावदश्नीयात्; मात्रावद्धि भुक्तं वातपित्तकफानपीडयदायुरेव विवर्धयति केवलं, सुखं गुदमनुपर्येति, न चोष्माणमुपहन्ति, अव्यथं च परिपाकमेति; तस्मान्मात्रावदश्नीयात् (३) |२५|
One should eat in proper quantity without disturbing vata, pitta and kapha because that only helps promote one’s life-span, easily passes down the bowels, does not disturb the agni (digestive fire), and gets digested without discomfort. ||25.3||
One should eat in proper quantity without disturbing vata, pitta and kapha because that only helps promote one’s life-span, easily passes down the bowels, does not disturb the agni (digestive fire), and gets digested without discomfort. ||25.3||
जीर्णेऽश्नीयात्; अजीर्णे हि भुञ्जानस्याभ्यवहृतमाहारजातं पूर्वस्याहारस्य रसमपरिणतमुत्तरेणाहाररसेनोपसृजत् सर्वान् दोषान् प्रकोपयत्याशु, जीर्णे तु भुञ्जानस्य स्वस्थानस्थेषु दोषेष्वग्नौ चोदीर्णे जातायां च बुभुक्षायां विवृतेषु च स्रोतसां मुखेषु विशुद्धे चोद्गारे हृदये विशुद्धे वातानुलोम्ये विसृष्टेषु च वातमूत्रपुरीषवेगेष्वभ्यवहृतमाहारजातं सर्वशरीरधातूनप्रदूषयदायुरेवाभिवर्धयति केवलं; तस्माज्जीर्णेऽश्नीयात् (४) |२५|
जीर्णेऽश्नीयात्; अजीर्णे हि भुञ्जानस्याभ्यवहृतमाहारजातं पूर्वस्याहारस्य रसमपरिणतमुत्तरेणाहाररसेनोपसृजत् सर्वान् दोषान् प्रकोपयत्याशु, जीर्णे तु भुञ्जानस्य स्वस्थानस्थेषु दोषेष्वग्नौ चोदीर्णे जातायां च बुभुक्षायां विवृतेषु च स्रोतसां मुखेषु विशुद्धे चोद्गारे हृदये विशुद्धे वातानुलोम्ये विसृष्टेषु च वातमूत्रपुरीषवेगेष्वभ्यवहृतमाहारजातं सर्वशरीरधातूनप्रदूषयदायुरेवाभिवर्धयति केवलं; तस्माज्जीर्णेऽश्नीयात् (४) |२५|
One should eat when the previous meal is digested because if one eats before earlier meal is digested, mixing with undigested food will vitiate all the dosha quickly. On the other hand, when one eats after the previous meal is well digested, the dosha do not get vitiated or unsettled from their natural locations, agni is stimulated, appetite is increased, entrances of the channels get cleared, eructation is pure, heart is normal, there are natural urges to pass bodily wastes and there is no obstruction to their passage, and the eaten food enhances one’s life without afflicting any dhatu. ||25.4||
One should eat when the previous meal is digested because if one eats before earlier meal is digested, mixing with undigested food will vitiate all the dosha quickly. On the other hand, when one eats after the previous meal is well digested, the dosha do not get vitiated or unsettled from their natural locations, agni is stimulated, appetite is increased, entrances of the channels get cleared, eructation is pure, heart is normal, there are natural urges to pass bodily wastes and there is no obstruction to their passage, and the eaten food enhances one’s life without afflicting any dhatu. ||25.4||
वीर्याविरुद्धमश्नीयात्; अविरुद्धवीर्यमश्नन् हि विरुद्धवीर्याहारजैर्विकारैर्नोपसृज्यते; तस्माद्वीर्याविरुद्धमश्नीयात् (५) |२५|
वीर्याविरुद्धमश्नीयात्; अविरुद्धवीर्यमश्नन् हि विरुद्धवीर्याहारजैर्विकारैर्नोपसृज्यते; तस्माद्वीर्याविरुद्धमश्नीयात् (५) |२५|
One should take food consisting of the items that are non-antagonistic in nature to ensure one is not afflicted with the disorders caused by food that is unsuitable to the individual. ||25.5||
One should take food consisting of the items that are non-antagonistic in nature to ensure one is not afflicted with the disorders caused by food that is unsuitable to the individual. ||25.5||
इष्टे देशे इष्टसर्वोपकरणं चाश्नीयात्; इष्टे हि देशे भुञ्जानो नानिष्टदेशजैर्मनोविघातकरैर्भावैर्मनोविघातं प्राप्नोति, तथैवेष्टैः सर्वोपकरणैः; तस्मादिष्टे देशे तथेष्टसर्वोपकरणं चाश्नीयात् (६) |२५|
इष्टे देशे इष्टसर्वोपकरणं चाश्नीयात्; इष्टे हि देशे भुञ्जानो नानिष्टदेशजैर्मनोविघातकरैर्भावैर्मनोविघातं प्राप्नोति, तथैवेष्टैः सर्वोपकरणैः; तस्मादिष्टे देशे तथेष्टसर्वोपकरणं चाश्नीयात् (६) |२५|
One should eat in a favorable place and with favorable accessories because it is important to feel comfortable and satisfied while eating. ||25.6||
One should eat in a favorable place and with favorable accessories because it is important to feel comfortable and satisfied while eating. ||25.6||
नातिद्रुतमश्नीयात्; अतिद्रुतं हि भुञ्जानस्योत्स्नेहनमवसादनं भोजनस्याप्रतिष्ठानं च, भोज्यदोषसाद्गण्योपलब्धिश्च न नियता; तस्मान्नातिद्रुतमश्नीयात् (७) |२५|
नातिद्रुतमश्नीयात्; अतिद्रुतं हि भुञ्जानस्योत्स्नेहनमवसादनं भोजनस्याप्रतिष्ठानं च, भोज्यदोषसाद्गण्योपलब्धिश्च न नियता; तस्मान्नातिद्रुतमश्नीयात् (७) |२५|
One should not eat too quickly to ensure the food does not get into the wrong passage, and that the person is able to ascertain the qualities and taste of the food or even detect any defects in the food. ||25.7||
One should not eat too quickly to ensure the food does not get into the wrong passage, and that the person is able to ascertain the qualities and taste of the food or even detect any defects in the food. ||25.7||
नातिविलम्बितमश्नीयात्; अतिविलम्बितं हि भुञ्जानो न तृप्तिमधिगच्छति, बहु भुङ्क्ते, शीतीभवत्याहारजातं, विषमं च पच्यते; तस्मान्नातिविलम्बितमश्नीयात् (८) |२५|
नातिविलम्बितमश्नीयात्; अतिविलम्बितं हि भुञ्जानो न तृप्तिमधिगच्छति, बहु भुङ्क्ते, शीतीभवत्याहारजातं, विषमं च पच्यते; तस्मान्नातिविलम्बितमश्नीयात् (८) |२५|
One should not eat too slow, because by eating too slow one does not get satisfaction, eats much, and the food becomes cold and is digested irregularly. ||25.8||
One should not eat too slow, because by eating too slow one does not get satisfaction, eats much, and the food becomes cold and is digested irregularly. ||25.8||
अजल्पन्नहसन् तन्मना भुञ्जीत; जल्पतो हसतोऽन्यमनसो वा भुञ्जानस्य त एव हि दोषा भवन्ति, य एवातिद्रुतमश्नतः; तस्मादजल्पन्नहसंस्तन्मना भुञ्जीत (९) |२५|
अजल्पन्नहसन् तन्मना भुञ्जीत; जल्पतो हसतोऽन्यमनसो वा भुञ्जानस्य त एव हि दोषा भवन्ति, य एवातिद्रुतमश्नतः; तस्मादजल्पन्नहसंस्तन्मना भुञ्जीत (९) |२५|
One should eat with utmost concentration on the food, while not talking or laughing. By taking food while talking or laughing or with mind elsewhere, he is inflicted with the same defects as by eating too fast. ||25.9||
One should eat with utmost concentration on the food, while not talking or laughing. By taking food while talking or laughing or with mind elsewhere, he is inflicted with the same defects as by eating too fast. ||25.9||
आत्मानमभिसमीक्ष्य भुञ्जीत सम्यक्; इदं ममोपशेते इदं नोपशेत इत्येवं विदितं ह्यस्यात्मन आत्मसात्म्यं भवति; तस्मादात्मानमभिसमीक्ष्य भुञ्जीत सम्यगिति||२५||
आत्मानमभिसमीक्ष्य भुञ्जीत सम्यक्; इदं ममोपशेते इदं नोपशेत इत्येवं विदितं ह्यस्यात्मन आत्मसात्म्यं भवति; तस्मादात्मानमभिसमीक्ष्य भुञ्जीत सम्यगिति||२५||
One should eat with due consideration to self, i.e., knowing one’s own constitution and tastes. He/she should take food that is suitable to him/her. ||25||
One should eat with due consideration to self, i.e., knowing one’s own constitution and tastes. He/she should take food that is suitable to him/her. ||25||
भवति चात्र-
भवति चात्र-
bhavati CÁtra-
bhavati CÁtra-
RasÁn dravyÁÆi doÒÁÐca vikÁrÁÐca prabhÁVata½ veda yo deÐakalau ca ÐarÍram ca sa no bhiÒak || 26||
RasÁn dravyÁÆi doÒÁÐca vikÁrÁÐca prabhÁVata½ veda yo deÐakalau ca ÐarÍram ca sa no bhiÒak || 26||
He is (or should be) our physician who knows the rasas, dravyas, doshas, disorders, place, time and body. ||26||
He is (or should be) our physician who knows the rasas, dravyas, doshas, disorders, place, time and body. ||26||
तत्र श्लोकौ-
तत्र श्लोकौ-
ÀhÁrÁyatanÁnyaÒtau bhojasÁduÆyameva ca, vimÁne rasasankhÁte sarvametat prakÁÐitam || 28||
ÀhÁrÁyatanÁnyaÒtau bhojasÁduÆyameva ca, vimÁne rasasankhÁte sarvametat prakÁÐitam || 28||
To sum up (all the verses of this chapter):
To sum up (all the verses of this chapter):
The meaning of vimana is to know the effects of rasas, dravyas, doshas and disorders, substances not to be used excessively, the three forms or types of satmya, and the eight factors of diet and merits of food. All these have been briefly discussed in this chapter on Rasavimana ||27-28||
The meaning of vimana is to know the effects of rasas, dravyas, doshas and disorders, substances not to be used excessively, the three forms or types of satmya, and the eight factors of diet and merits of food. All these have been briefly discussed in this chapter on Rasavimana ||27-28||
इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते विमानस्थाने रसविमानं नाम प्रथमोऽध्यायः||१||ityagniveÐakrte tantre carakapratisanskéte vimÁnasthÁne rasavimÁnam nÁma prathamoadhyÁya½
इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते विमानस्थाने रसविमानं नाम प्रथमोऽध्यायः||१||ityagniveÐakrte tantre carakapratisanskéte vimÁnasthÁne rasavimÁnam nÁma prathamoadhyÁya½
Thus ends the first chapter on Rasavimana in Vimanasthana in the treatise composed by Agnivesha and redacted by Caraka.
Thus ends the first chapter on Rasavimana in Vimanasthana in the treatise composed by Agnivesha and redacted by Caraka.
=== ''Tattva Vimarsha'' ===
• Rasa (taste) is one of the attributes present in dravyas (substances), which can be perceived by the tongue.
• Rasa (taste) is one of the attributes present in dravyas (substances), which can be perceived by the tongue.
o There are six rasas, madhura (sweet), amla (sour), lavana (salty), katu (pungent), tikta (bitter) and kashaya (astringent).
o There are six rasas, madhura (sweet), amla (sour), lavana (salty), katu (pungent), tikta (bitter) and kashaya (astringent).
Madhura Amla Lavana Madhura Tikta Kashaya Katu Tikta Kashaya
Madhura Amla Lavana Madhura Tikta Kashaya Katu Tikta Kashaya
TABLE -1. ASHTA VIDHA AAHARA VIDHI VISHESHAYATANA:
TABLE -1. ASHTA VIDHA AAHARA VIDHI VISHESHAYATANA:
10 Aatmaanam abhisameekshya samyak bhunjeeta Food is to be eaten appropriately considering one’s own suitability and non-suitability to ascertain what is wholesome to his self.
10 Aatmaanam abhisameekshya samyak bhunjeeta Food is to be eaten appropriately considering one’s own suitability and non-suitability to ascertain what is wholesome to his self.
=== ''Vidhi Vimarsha'' ===
Vidhi Vimarsha:
• The effect of rasas is subdued by vipaka, which is based on them. Vipaka is of three kinds i.e., madhura, amla and katu. According to Agnivesha, it is often noted that the dravyas having katu, tikta and kashaya rasa have katu vipaka, while amla rasa dravyas have amla vipaka and dravyas with madhura and lavana rasa have madhura vipaka.
• The effect of rasas is subdued by vipaka, which is based on them. Vipaka is of three kinds i.e., madhura, amla and katu. According to Agnivesha, it is often noted that the dravyas having katu, tikta and kashaya rasa have katu vipaka, while amla rasa dravyas have amla vipaka and dravyas with madhura and lavana rasa have madhura vipaka.
-Diuretics
-Diuretics
-Tobacco chewing
-Tobacco chewing
The National Institutes of Health reports light-headedness as a common alkalosis symptom, as well as confusion. In extreme cases, such symptoms can worsen to the level of catatonic stupor and even coma. Arthur Greenberg and Alfred K. Cheung's "Primer on Kidney Diseases" states that alkalosis may also cause a predisposition to seizures, and Cichoke's book adds that severe cases can also put victims in a state of shock and could cause death. These symptoms, taken together, are very similar to the range of symptoms caused by hypocalcemia, and in isolated cases the milder symptoms could suggest dozens of different health issues. To be sure that the cause of one or more of these symptoms is an elevated level of alkalinity, blood tests administered by a physician are required.
The National Institutes of Health reports light-headedness as a common alkalosis symptom, as well as confusion. In extreme cases, such symptoms can worsen to the level of catatonic stupor and even coma. Arthur Greenberg and Alfred K. Cheung's "Primer on Kidney Diseases" states that alkalosis may also cause a predisposition to seizures, and Cichoke's book adds that severe cases can also put victims in a state of shock and could cause death. These symptoms, taken together, are very similar to the range of symptoms caused by hypocalcemia, and in isolated cases the milder symptoms could suggest dozens of different health issues. To be sure that the cause of one or more of these symptoms is an elevated level of alkalinity, blood tests administered by a physician are required.
However it is noteworthy that the alkali consumed orally may not induce the acute effects of metabolic alkalosis. There seems a vivid variation in the features of acute alkalosis and the effects of long term alkali consumption as explained in Caraka Samhita.
However it is noteworthy that the alkali consumed orally may not induce the acute effects of metabolic alkalosis. There seems a vivid variation in the features of acute alkalosis and the effects of long term alkali consumption as explained in Caraka Samhita.
=== Glossary ===
Vglu Ahasan During meal one should not indulge in laugh, it may lead to passage of food in to wrong tract.
Vglu Ahasan During meal one should not indulge in laugh, it may lead to passage of food in to wrong tract.
;ksxokgh YogavÁhi Catalyst; The one that accelerates the properties of others. An attribute of Vata. Drug vehicles; substances that when administered with/after the drug work in harmony with the drug to facilitate the purported action of the drug; e.g. Honey, Warm water, etc.
;ksxokgh YogavÁhi Catalyst; The one that accelerates the properties of others. An attribute of Vata. Drug vehicles; substances that when administered with/after the drug work in harmony with the drug to facilitate the purported action of the drug; e.g. Honey, Warm water, etc.
=== REFERENCES ===
REFERENCES:
1. Anderson, Bengt (1977). Regulation of body fluids, Annual review of physiology 39:185-200.
1. Anderson, Bengt (1977). Regulation of body fluids, Annual review of physiology 39:185-200.