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Line 2: − + + + + − − <big>'''Abstract'''</big> − − <div style="text-align:justify;">The word ‘Rasa’ literally means taste sensation, essence, fluid, mercury, flavours. This chapter is related with the tastes of food substance and its importance in diet related to health. Dosha and rasa are the prominent factors for the assessment of diseases and drugs respectively. There are six rasas - madhura (sweet), amla (sour), lavana (saline), katu (pungent), tikta (bitter), and kashaya (astringent). These have pacifying and provoking effect on physiological status of dosha in body. This effect of rasas on doshas is due to conjunction of rasas and doshas by virtue of their similar and dissimilar properties. Their proper use in accordance with the body constitution maintains health, otherwise they vitiate the dosha (increase or decrease) which leads to various disorders in the body. This interaction of rasa and dosha is described in details. Eight specific factors of dieting and twelve guidelines about eating food have been described in this chapter, which are of immense value for those seeking a healthy and long life. These rules set the criteria for categorizing food as wholesome or unwholesome. </div> − − '''Keywords:''' ''Rasa'', taste, diet, codes of conduct for taking food, principles of diet, ''ashta vidha ahara visheshayatana''. − Line 25:
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Line 58: − athÁto RasavimÁnam vyÁkhyÁsyÁm½ ||1||+ − + Line 63:
Line 74: − ha khalu vÁmyÁdhÍn nimittapÚrvarÚparÚopaÐayasaïkhyÁ prÁdhÁnyavidhivikalpabalakÁlaviÐeÒÁnanupraviÐyÁnantara doÒabheÒajadeÐakÁlabalaÐarÍra sÁrÁhÁrasÁtmyasatvaprakétivayasÁm mÁnamavahitamanasÁ yathÁvajjeyaï bhavati bhiÒajÁ, doÒÁdimÁnajyÁnÁyattatvÁt kriyÁyÁ½, na hyamÁnajyo doÒÁdÍnÁm bhiÒag vyÁdhinigrahasamartho bhavati | + − + − tasmÁddoÒÁdimana jyÁnartham vimÁnasthanamupadekÒyÁmoagniveÐa. || 3||+ − + Line 82:
Line 93: − tatradao RasadravyadoÒavikÁraprabhÁvÁna vakÒyÁma½|+ + + − rasÁstÁvat ÒaÔ – madurÁmlalavaÆakaÔutiktakaÒÁyÁ½| − te samyagupayvjyamÁna½ ÐarÍram yÁpayanti, mithyopayujyamÁnÁstu khalu doÒaprakopÁyopakalpante || 4|| − + − + Line 99:
Line 110: − doÒa½ punastryo vÁtaPittaÐleÒmÁÆa½| + + + − Te prakéÔbhÚta½ ÐÁrÍropakÁraka bhavanti, vikétimÁpannÁstu khalu nÁnÁvidhe fvikÁrae½ ÐarÍramÚpatÁpayanti || 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]+ Line 114:
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Line 140: − rasadoÒasannipÁte tu ye rasÁ yedoÒae½ samÁnaguÆÁ½ samanaguÆabhÚyiÒÔhÁ va bhavanti te tÁnabhivardhayanti viparÍtaguÆa viparÍtaguÆabhÚyiÒÔhÁ vÁ ÐamayantyabhyasyamÁnÁ iti | ethdhyavasthÁheto½ ÒaÔtvamupadiÐyate rasÁnÁm paraspareÆÁ saïséÒÔÁnÁm tritvam ca doÒÁÆÁm|| 7||+ + − + Line 136:
Line 150: − saïsargavikalpavistaro hyeÒÁmaparesaÉkhyeyo bhavati, vikapabhedÁparisaÉkhyeyatvÁt || 8||+ + + Line 145:
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Line 182: − tathÁyukte hi samudaye samudÁyaprabhÁVatatvameva mevopalabhya tato dravyavikÁraprabhÁVatatvam vyavasyet || 11||+ + Line 176:
Line 192: − tasmadrasaprabhÁVataÐca dravyaprabhÁVataÐca doÒaprabhÁVataÐca vikÁraprabhÁ VataÐca tatvamupadekÒyÁma½ || 12||+ + − + Line 189:
Line 206: − tatreÒa rasaprabhÁva upadeÒÔo bhavati| dravyaprabhÁvaï punarupadekÒyÁma½, tailasarpirmadhÚni vÁtaPittaÐleÒmapraÐamanÁrthÁni dravyÁÆi bhavanti|| 13||+ + + + + − + Line 198:
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Line 233: − + + + + + − 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||+ + + Line 228:
Line 258: − kÒÁra½ punarauÒÆyataekÒÆyalÁghavopapanna½ kledayatyÁdau paÐcÁdviÐoÒayati, sa pacanadohanabhedanÁrthamupayujyate, soatiprayujyamÁna½ KeÐÁkÒihédayapuÉstvopaghÁtakarah saïpadhyate ye- anagrÁmagararigama janapadÁh satatamupayuñjate. Ta ÁndhyaÒÁÆÕhyakhÁlityapÁlityabhÁjohédayÁpakartanaÐca bhavanti, TadhyathÁ prÁcyÁÐcÍnÁÐca tasmÁt kÒÁram nÁtyupayvñjÍta || 17||+ + + + − 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||+ + + + + + + + Line 247:
Line 287: − tasmÁtteÒÁm tatsÁtmyata½ krmeÆÁpagamanam Ðreya½, sÁtmyahapi hi krmenopanivatryamÁnamadoÒamalpa doÒam vÁ bhavÁti || 19||+ + + − + Line 258:
Line 300: − sÁtmyam nÁma tad yadÁtmanyupaÐete, sÁtmyÁrthoupaÐayÁrtha½, tatrividham pravarÁvaramadhyavibhÁgena, saptavidham tu rasekekatvena sarvarasopayogacca, tatra sarvarasam pravaram, avaramekarasam, madhyam tu pravarÁvaramadhyastham, tatravaramadhyÁbhyÁm sÁtmyÁbhyÁm krmeÆovapravaramupapÁdayethÁ sÁtmyam, Sarvarasamapi ca sÁtmyamupapannah prakétyÁdhupayokéÒÔmÁni sarvÁÆyÁravidhiviÐeÒÁ-yatanÁnyabhiÒamÍkÒya hitamevÁnurudhyeta || 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]+ Line 269:
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Line 327: − ''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]+ Line 347:
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Line 400: − eÒÁ viÒeÒÁ½ ÐubhÁÐubhapphalÁ½ parasparopakÁrakÁ bhavanti, tÁn bubhutseta, budbhavÁ ca hitepsurevasyÁt, naca mohÁt pramÁdÁdvÁ priyamahitamasukhodarkamupasevyamÁhÁrajÁta manyadvÁ kincita || 23||+ − + Line 365:
Line 411: − tatredamÁhÁravidhividhÁnamarogÁÆÁmÁturÁÆÁm cÁpi keÒÁñcit kÁle prakétyeva hitatamam bhuñjÁnÁnÁm bhavati uÒÆam, snigdham, mÁtrÁvat, jÍrÆe vÍryÁviruddham, iÒÔa deÐe iÒÔasarvopakaraÆam nÁtidrutam, nÁtivilambitam pajalpan ahasan, tanmanÁ buñjÍta ÁtmÁnambhisamÍkÒya samyaka|| 24||+ − + − + − + + − snighamaÐnÍyÁt, snigdham hi bhujyamanam svadate, bhuktam cÁnudÍrÆamgnimudÍryati, kÒipram jarÁm gacchÁti, vÁtamanulomayati, ÐarÍramupacinoti, déÕhÍkaroti indriyÁni, balabhivéddimupajanayati, varÆaprasÁdam cÁbhinirvartayati, tasmÁt snigdhamaÐnÍyÁt ||2||+ − + + − mÁtrÁvadaÐnÍyÁt, mÁtrÁvadhi bhuktam vÁtaPittakaphÁnapÍÕyÁdÁyureva vivardhayati kevalam, sukham gudamanuparyati, na coÒmÁÆamupahanti, avyatham ca paripÁkameti tasmÁnmatrÁ vadÐnÍyÁt ||3||+ − + + − jÍrÆaiÐnÍyÁt, ajÍrÆe hi bhuñjanÁsyÁbhyavahétamÁhÁrajÁtam, pÚrvasyÁhÁrasya rasamapari ÆatamuttareÆÁhÁrarasenopaséjat sarvÁn doÒÁn prakopayatyÁÐu, jÍrÆe tu bhuñjÁnasya svasthanastheÒu doÒeÒvagnau codÍrÆe jÁtÁyÁm ca bvbhukÒÁyÁm vivéteÒu ca srotasÁm mukheÒu viÐuddhe codgÁre Hédaye viÐuddhe vÁtÁnulomye vigopalbasisht@gmail.comséÒteÒu ca vÁtamÚtrapurÍÒavegeÒvabhyavahétamÁhÁrajÁtam sarvaÐarÍra dhÁtuÆapradÚÒayadÁyurevÁabhivardhayati kevalam tasmÁjjÍrÆeaÐnÍyÁt ||4||+ − + + − vÍryaviruddhamÐnÍyÁt, aviruddhavÍryamaÐm hi viruddhavÍryÁhÁrajaevikÁraenÁrpasarjyate, tasmÁdvÍryaviruddhamaÐnÍyÁt || 5||+ Line 416:
Line 466: + − iÒÔe deÐe iÒÔasarvopakaraÆam cÁÐnÍyÁt, iÒÔe hi deÐe bhuñjÁno nÁniÒÔadaÐajairmanovighÁta karaibharvairmanovighÁtam prÁpnoti, tathaeveÒÔae½ sarvopakaraÆae½ tasmÁdiÒÔe deÐe tatheÒÔa sarvopakaraÆam cÁÐnÍyÁt ||6||+ − + − nÁtidrvtamaÐnÍyÁt, atidrutam hi bhuñjÁnasyotsnehanamauasÁdanam bhojanasyÁpratiÒÔhÁnam ca, bhojyadoÒasÁdgaÆyopalabdhiÐca na niyatÁ tasmÁnnÁtidrutamaÐnÁyÁt || 7||+ − + − nÁtivilambitamaÐnÍyÁt ativilambitam hi bhuñjÁno na téptimadhigacchati, bahubhukte, ÐÍtÍbhavatyÁhÁrajÁtam, viÒamam ca pacyate, tasmÁnnÁtivilambitamaÐnÍyÁt || 8||+ − + − + − + − ÀtmÁnamabhisamÍkÒya bhuñjÍta samyak idam mamopadesete idam nopaÐeta ityeva viditam ÁsyÁtmana ÁtmasÁtmyam bhavati tasmÁdÁtmÁnamabhisamÍkÒya bhuñjÍta samyagiti || 25 ||+ Line 469:
Line 520: − bhavati CÁtra- − RasÁn dravyÁÆi doÒÁÐca vikÁrÁÐca prabhÁVata½ veda yo deÐakalau ca ÐarÍram ca sa no bhiÒak || 26||+ + + + − + Line 486:
Line 539: − + − − vimÁnÁrthao RasadravyadoÒarogÁ½ PrabhÁVata½, dravyÁni nÁtisevyÁni trividham sÁtmyameva ca || 27|| − ÀhÁrÁyatanÁnyaÒtau bhojasÁduÆyameva ca, vimÁne rasasankhÁte sarvametat prakÁÐitam || 28||+ + + + − + Line 510:
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→Tattva Vimarsha (Fundamental Principles)
|title=Rasa Vimana
|title=Rasa Vimana
|titlemode=append
|titlemode=append
|keywords=Rasa, taste, diet, codes of conduct for taking food, principles of diet, ashta vidha ahara visheshayatana
|keywords=Rasa, taste, diet, codes of conduct for taking food, principles of diet, ashta vidha ahara visheshayatana, Ayurveda, Indian system of medicine, charak samhita.
|description=Vimana Sthana Chapter 1. Taste-based factors for the measurement of diseases and drugs
|description=Vimana Sthana Chapter 1. Taste-based factors for the measurement of diseases and drugs
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
|image_alt=charak samhita
|type=article
}}
}}
<big>'''Vimana Sthana Chapter 1. Taste-based factors for the measurement of diseases and drugs '''</big>
<big>'''Vimana Sthana Chapter 1. Taste-based factors for the measurement of diseases and drugs '''</big>
{{Infobox
{{Infobox
|title = Rasa Vimana
|title = Rasa Vimana
|label5 = Other Sections
|label5 = Other Sections
|data5 = [[Sutra Sthana]], [[Nidana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
|data5 = [[Sutra Sthana]], [[Nidana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
|label6 = Translator and commentator
|data6 = Joshi V.K., Ghildiyal S.
|label7 = Reviewer
|data7 = Panja A.
|label8 = Editors
|data8 = Khandel S.K., Bhagwat M., Deole Y.S., Basisht G.
|label9 = Year of publication
|data9 = 2020
|label10 = Publisher
|data10 = [[Charak Samhita Research, Training and Skill Development Centre]]
|label11 = DOI
|data11 = [https://doi.org/10.47468/CSNE.2020.e01.s03.002 10.47468/CSNE.2020.e01.s03.002]
}}
<big>'''Abstract'''</big>
<div style="text-align:justify;">The word ‘Rasa’ literally means taste sensation, essence, fluid, mercury, flavours. This chapter is related with the tastes of food substance and its importance in diet related to health. [[Dosha]] and rasa are the prominent factors for the assessment of diseases and drugs respectively. There are six rasas - madhura (sweet), amla (sour), lavana (saline), katu (pungent), tikta (bitter), and kashaya (astringent). These have pacifying and provoking effect on physiological status of [[dosha]] in body. This effect of rasas on [[dosha]] is due to conjunction of rasas and [[dosha]] by virtue of their similar and dissimilar properties. Their proper use in accordance with the body constitution maintains health, otherwise they vitiate the [[dosha]] (increase or decrease) which leads to various disorders in the body. This interaction of rasa and [[dosha]] is described in details. Eight specific factors of dieting and twelve guidelines about eating food have been described in this chapter, which are of immense value for those seeking a healthy and long life. These rules set the criteria for categorizing food as wholesome or unwholesome. </div>
'''Keywords:''' ''Rasa'', taste, diet, codes of conduct for taking food, principles of diet, ''ashta vidha ahara visheshayatana''.
== Introduction ==
== Introduction ==
<div style="text-align:justify;">
The chapter [[Rasa Vimana]] deals with ''rasa'' and ''dosha'', since ''rasa'' is the primary trigger for the action of drugs on ''doshas''. Three ''rasas'' act as either enhancers or suppressors for each ''dosha''. Once the action of a particular ''rasa'' on a ''dosha'' is known, the effect of ''dravya'' can be predicted in the same manner and after knowing the action of ''dosha'' one can understand the disease process. Prolonged usage of certain food articles is known to vitiate ''doshas''. For example, if a person is consuming ''kshaara'' (alkali) and ''lavana'' (salt) for a long time, he is advised to decrease the quantity gradually to prevent the effect on ''doshas''. Typically, it is advised to take meals that have all the six ''rasas'', since that helps neutralize the effect of any particular ''rasa'' on a ''dosha''.
The chapter [[Rasa Vimana]] deals with ''rasa'' and [[dosha]], since ''rasa'' is the primary trigger for the action of drugs on [[dosha]]. Three ''rasas'' act as either enhancers or suppressors for each [[dosha]]. Once the action of a particular ''rasa'' on a [[dosha]] is known, the effect of ''dravya'' can be predicted in the same manner and after knowing the action of [[dosha]] one can understand the disease process. Prolonged usage of certain food articles is known to vitiate [[dosha]]. For example, if a person is consuming ''kshaara'' (alkali) and ''lavana'' (salt) for a long time, he is advised to decrease the quantity gradually to prevent the effect on [[dosha]]. Typically, it is advised to take meals that have all the six ''rasas'', since that helps neutralize the effect of any particular ''rasa'' on a [[dosha]].
Thus, considering the beneficial and harmful effects of food, eight types of dietary regimen have been described in [[Ayurveda]], collectively called ''ashta ahara vidhi vishesh aayatana'', with special instructions like eating freshly prepared warm food that is unctuous, neither more or less in quantity, is suitable to the individual’s capacity to digest, is suitable to the location, and that the food is not eaten too slow or too quickly.
Thus, considering the beneficial and harmful effects of food, eight types of dietary regimen have been described in [[Ayurveda]], collectively called ''ashta ahara vidhi vishesh aayatana'', with special instructions like eating freshly prepared warm food that is unctuous, neither more or less in quantity, is suitable to the individual’s capacity to digest, is suitable to the location, and that the food is not eaten too slow or too quickly.
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), ''ghrita'' (clarified butter) and ''madhu'' (honey) are known to pacify ''vata, pitta'' and ''kapha'' respectively.
Another agent discussed in this chapter is drugs used in pacifying aggravated [[dosha]]. 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), ''ghrita'' (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, ghrita'' 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.
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, ghrita'' 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==
==Sanskrit Text, Transliteration and English Translation==
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<div class="mw-collapsible-content">
athātō rasavimānaṁ vyākhyāsyāmaḥ||1||
iti ha smÁha BhagvÁnÁtreyÁ½ ||2||
iti ha smāha bhagavānātrēyaḥ||2||
</div></div>
</div></div>
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
iha khalu vyādhīnāṁ nimittapūrvarūparūpōpaśayasaṅkhyāprādhānyavidhivikalpa balakālaviśēṣānanupraviśyānantaraṁ [1] dōṣabhēṣajadēśakālabalaśarīrasārāhārasātmyasattvaprakr̥tivayasāṁ [2] mānamavahitamanasā yathāvajjñēyaṁ bhavati bhiṣajā, dōṣādimānajñānāyattatvāt [3] kriyāyāḥ|
na hyamānajñō dōṣādīnāṁ [4] bhiṣag vyādhinigrahasamarthō bhavati|
tasmāddōṣādimānajñānārthaṁ [5] vimānasthānamupadēkṣyāmō'gnivēśa!||3||
</div></div>
</div></div>
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 ([[dosha]], 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 [[dosha]], etc. A physician having no knowledge of the features of [[dosha]] is incapable of controlling the disease. Hence O Agnivesha! For the knowledge of the features of [[dosha]], etc., we shall describe this section on ''vimana'' (specific features) [3]
=== Effect of ''Rasa'' ===
=== Effect of ''Rasa'' ===
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tatrādau rasadravyadōṣavikāraprabhāvān vakṣyāmaḥ|
rasāstāvat ṣaṭ- madhurāmlalavaṇakaṭutiktakaṣāyāḥ|
tē samyagupayujyamānāḥ śarīraṁ yāpayanti, mithyōpayujyamānāstu khalu dōṣaprakōpāyōpakalpantē||4||
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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 [[dosha]]. [4]
=== Effect of ''rasa'' on ''dosha'' ===
=== Effect of ''rasa'' on [[dosha]]===
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dōṣāḥ punastrayō vātapittaślēṣmāṇaḥ|
tē prakr̥tibhūtāḥ śarīrōpakārakā [1] bhavanti, vikr̥timāpannāstu khalu nānāvidhairvikāraiḥ śarīramupatāpayanti||5||
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[[Dosha]] are three – [[vata]], [[pitta]] and [[kapha]]. In their normal state, these are beneficial to the body while in an abnormal state, these afflict the body with various disorders. [5]
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tatra doÒamekaekam tiyastriyo rasÁ janayanti, triyastriyaÐcopaÐamayantitTadhythÁ– kaÔutiktakaÒÁyÁ vÁtam janayanti, madhurÁmlalavaÆÁstvenam Ðamayanti, kaÔvamlalavaÆÁ½ Pittam janayanti, madhuratiktakaÒÁyastvenacchamayanti, madhurÁmlalavaÆÁ½ ÐleÒmÁÆa janayanti, kaÔutiktakaÒÁyÁstvenaï Ðamayanti || 6||
tatra dōṣamēkaikaṁ trayastrayō rasā janayanti, trayastrayaścōpaśamayanti|
tadyathā- kaṭutiktakaṣāyā vātaṁ janayanti, madhurāmlalavaṇāstvēnaṁ śamayanti; kaṭvamlalavaṇāḥ pittaṁ janayanti, madhuratiktakaṣāyāstvēnacchmayanti; madhurāmlalavaṇāḥ ślēṣmāṇaṁ janayanti, kaṭutiktakaṣāyāstvēnaṁ śamayanti||6||
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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]
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rasadōṣasannipātē tu yē rasā yairdōṣaiḥ samānaguṇāḥ samānaguṇabhūyiṣṭhā vā bhavanti tē tānabhivardhayanti, viparītaguṇā viparītaguṇabhūyiṣṭhā vā śamayantyabhyasyamānā iti|
ētadvyavasthāhētōḥ ṣaṭtvamupadiśyatē rasānāṁ parasparēṇāsaṁsr̥ṣṭānāṁ, tritvaṁ ca dōṣāṇām||7||
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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 [[dosha]], rasas aggravate those [[dosha]] sharing similar properties and pacify those that have opposing or antagonistic properties. This explains six ''rasas'' for the three [[dosha]]. [7]
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saṁsargavikalpavistarō hyēṣāmaparisaṅkhyēyō bhavati, vikalpabhēdāparisaṅkhyēyatvāt||8||
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tatra KhalvanekaraseÒu dravyeÒvanekadoÒÁtmakeÒu ca, vikÁreÒu rasadoÒaprabhÁvamekaekaÐyenÁbhisamÍkÒya tato dravyavikÁrayo½ prabhÁVatatvam vyavasyet || 9||
tatra khalvanēkarasēṣu [1] dravyēṣvanēkadōṣātmakēṣu ca vikārēṣu rasadōṣaprabhāvamēkaikaśyēnābhisamīkṣya tatō dravyavikārayōḥ prabhāvatattvaṁ vyavasyēt||9||
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Whether it is an agent (generically termed ''dravya'' in Sanskrit) with multiple ''rasas'' or a disorder having afflictions of various ''doshas'', one should first critically analyze the role of each rasa or dosha individually and then determine the effect of the ''dravya'' and the disorder. [9]
Whether it is an agent (generically termed ''dravya'' in Sanskrit) with multiple ''rasas'' or a disorder having afflictions of various [[dosha]], one should first critically analyze the role of each rasa or [[dosha]] individually and then determine the effect of the ''dravya'' and the disorder. [9]
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na tvevam Khalu sarvatra |
na tvēvaṁ khalu sarvatra|
na hi vikr̥tiviṣamasamavētānāṁ nānātmakānāṁ parasparēṇa cōpahatānāmanyaiśca [1] vikalpanairvikalpitānāmavayavaprabhāvānumānēnaiva samudāyaprabhāvatattvamadhyavasātuṁ śakyam||10||
na hi vikétiviÒamasamavetÁnÁm nÁnÁtmakÁnÁm parasparena copahatÁnÁmanyeÐca vikalpanaervikalpitÁnÁmavayava PrabhÁuÁnumÁnenaeua samudÁyaprabhÁVatatva madhyavasÁtum Ðakyam || 10||
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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 [[dosha]]. [10]
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tathāyuktē hi samudayē samudāyaprabhāvatattvamēvamēvōpalabhya tatō dravyavikāraprabhāvatattvaṁ vyavasyēt||11||
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tasmādrasaprabhāvataśca dravyaprabhāvataśca dōṣaprabhāvataśca vikāraprabhāvataśca tattvamupadēkṣyāmaḥ||12||
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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]
===''Dravya prabhava'' (effect of ''dravya'') ===
===''Dravya prabhava'' (effect of ''dravya'') ===
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tatraiṣa rasaprabhāva upadiṣṭō bhavati|
dravyaprabhāvaṁ punarupadēkṣyāmaḥ|
tailasarpirmadhūni vātapittaślēṣmapraśamanārthāni [1] dravyāṇi bhavanti||13||
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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]
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tatra tailam snehauÒÆyagauravopapannatvÁdvÁtam jayati satatamabhasyamÁnam, vato hi raukÒyaÐaetyalÁghavopapanno viruddhaguÆo bhavati, ViruddhaguÆa sannipÁte hi bhÚyasÁalpamavajÍyate, tasmÁt tailama vÁtam jayati satatamabhyasyamÁnam || sarpi½ khalvevameva Pittam jayati, mÁdhuryÁcchertyÁnmandatvÁcca, Pittam hyamadhuramuÒÆam tÍkÒÆam ca | madhu ca ÐleÒmÁÆam jayati, raukÒyÁttaekÒÆyÁt kaÒÁyatvÁcca, ÐleÒmÁ hi snigdho mando madhuraÐca, YaccÁnyadapi kinciddravyamevam vÁtaPittakaphebhyo guÆato viparÍtam syÁttaccetañjyatyabhyasyamÁnam || 14||
tatra tailaṁ snēhauṣṇyagauravōpapannatvādvātaṁ jayati [1] satatamabhyasyamānaṁ; vātō hi raukṣyaśaityalāghavōpapannō viruddhaguṇō bhavati, viruddhaguṇasannipātē hi bhūyasā'lpamavajīyatē, tasmāttailaṁ vātaṁ jayati satatamabhyasyamānam|
sarpiḥ khalvēvamēva pittaṁ jayati, mādhuryācchaityānmandatvācca [2] ; pittaṁ hyamadhuramuṣṇaṁ tīkṣṇaṁ ca|
madhu ca ślēṣmāṇaṁ jayati, raukṣyāttaikṣṇyāt kaṣāyatvācca; ślēṣmā hi snigdhō mandō madhuraśca [3] |
yaccānyadapi kiñciddravyamēvaṁ vātapittakaphēbhyō guṇatō viparītaṁ syāttaccaitāñjayatyabhyasyamānam||14||
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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]
=== Three substances contra-indicated for long term consumption and their effects ob body ===
=== Three substances contra-indicated for long term consumption and their effects ob body ===
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atha khalu trÍÆi dravyÁÆi nÁtyupaujjÍtÁdhikamanyebhyo dravebhya½, tadhyathÁ – pippalÍ, kÒÁra½, LavaÆamati || 15||
atha khalu trīṇi dravyāṇi nātyupayuñjītādhikamanyēbhyō dravyēbhyaḥ; tadyathā- pippalī, kṣāraḥ, lavaṇamiti||15||
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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]
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==== Effect of long term consumption of long pepper ====
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|
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|
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pippalyō hi kaṭukāḥ satyō madhuravipākā gurvyōnātyarthaṁ snigdhōṣṇāḥ praklēdinyō bhēṣajābhimatāścatāḥ [1] sadyaḥ; śubhāśubhakāriṇyō bhavanti; āpātabhadrāḥ, prayōgasamasādguṇyāt; dōṣasañcayānubandhāḥ;- satatamupayujyamānā hi gurupraklēditvācchlēṣmāṇamutklēśayanti, auṣṇyāt pittaṁ, na ca vātapraśamanāyōpakalpantē'lpasnēhōṣṇabhāvāt; yōgavāhinyastu khalu bhavanti; tasmāt pippalīrnātyupayuñjīta||16||
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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]
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==== Effect of long term consumption of alkali ====
क्षारः पुनरौष्ण्यतैक्ष्णयलाघवोपपन्नः क्लेदयत्यादौ पश्चाद्विशोषयति, स पचनदहनभेदनार्थमुपयुज्यते; सोऽतिप्रयुज्यमानः केशाक्षिहृदयपुंस्त्वोपघातकरः सम्पद्यते|
क्षारः पुनरौष्ण्यतैक्ष्णयलाघवोपपन्नः क्लेदयत्यादौ पश्चाद्विशोषयति, स पचनदहनभेदनार्थमुपयुज्यते; सोऽतिप्रयुज्यमानः केशाक्षिहृदयपुंस्त्वोपघातकरः सम्पद्यते|
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kṣāraḥ punarauṣṇyataikṣṇayalāghavōpapannaḥ klēdayatyādau paścādviśōṣayati [1] , sa pacanadahanabhēdanārthamupayujyatē; sō'tiprayujyamānaḥ kēśākṣihr̥dayapuṁstvōpaghātakaraḥ sampadyatē|
yē hyēnaṁ grāmanagaranigamajanapadāḥ satatamupayuñjatē ta āndhyaṣāṇḍhyakhālityapālityabhājō hr̥dayāpakartinaśca bhavanti, tadyathā- prācyāścīnāśca; tasmāt kṣāraṁ nātyupayuñjīta||17||
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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]
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==== Effect of long term consumption of salt ====
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||
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lavaṇaṁ punarauṣṇyataikṣṇyōpapannam, anatiguru, anatisnigdham, upaklēdi, visraṁsanasamartham, annadravyarucikaram, āpātabhadraṁ prayōgasamasādguṇyāt, dōṣasañcayānubandhaṁ, tadrōcanapācanōpaklēdanavisraṁsanārthamupayujyatē|
tadatyarthamupayujyamānaṁ glāniśaithilyadaurbalyābhinirvr̥ttikaraṁ śarīrasya bhavati|
yē hyēnadgrāmanagaranigamajanapadāḥ satatamupayuñjatē, tē bhūyiṣṭhaṁ glāsnavaḥ śithilamāṁsaśōṇitā apariklēśasahāśca bhavanti|
tadyathā- bāhlīkasaurāṣṭrikasaindhavasauvīrakāḥ; tē hi payasā'pi saha lavaṇamaśnanti|
yē'pīha bhūmēratyūṣarā dēśāstēṣvōṣadhivīrudvanaspativānaspatyā na jāyantē'lpatējasō vā bhavanti, lavaṇōpahatatvāt|
tasmāllavaṇaṁ nātyupayuñjīta|
yē hyatilavaṇasātmyāḥ puruṣāstēṣāmapi khālityapālityāni valayaścākālē bhavanti||18||
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tasmāttēṣāṁ tatsātmyataḥ kramēṇāpagamanaṁ śrēyaḥ|
sātmyamapi hi kramēṇōpanivartyamānamadōṣamalpadōṣaṁ vā bhavati||19||
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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]
===''Satmya'' (adaptation/habituation)===
===[[Satmya]](adaptation/habituation)===
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sātmyaṁ nāma tad yadātmanyupaśētē; sātmyārthō hyupaśayārthaḥ|
tattrividhaṁ pravarāvaramadhyavibhāgēna; saptavidhaṁ tu rasaikaikatvēna sarvarasōpayōgācca|
tatra sarvarasaṁ pravaram, avaramēkarasaṁ, madhyaṁ tu pravarāvaramadhyastham|
tatrāvaramadhyābhyāṁ sātmyābhyāṁ kramēṇaiva pravaramupapādayēt sātmyam|
sarvarasamapi ca sātmyamupapannaḥ [1] prakr̥tyādyupayōktraṣṭamāni sarvāṇyāhāravidhiviśēṣāyatanānyabhisamīkṣya hitamēvānurudhyēta||20||
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[[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]
=== ''Ashta vidha ahara visheshayatana'' ( eight specific factors for diet) ===
=== ''Ashta vidha ahara visheshayatana'' ( eight specific factors for diet) ===
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tatra KalvimÁnyaÒÔÁuahÁravidhiviÐeÒÁyatanÁni bhavanti, tadhyathÁ – prakéti karaÆasaïyogarÁÐi deÐakÁlopayogasaÉsthopayoaÒÔamÁni bhavanti ||21||
tatra khalvimānyaṣṭāvāhāravidhiviśēṣāyatanāni bhavanti; tadyathā- prakr̥tikaraṇasaṁyōgarāśidēśakālōpayōgasaṁsthōpayōktraṣṭamāni (bhavanti)||21||
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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]
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[[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]
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''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]
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ēṣāṁ viśēṣāḥ śubhāśubhaphalāḥ parasparōpakārakā bhavanti; tān bubhutsēta, buddhvā ca hitēpsurēva syāt; naca mōhāt pramādādvā priyamahitamasukhōdarkamupasēvyamāhārajātamanyadvā kiñcit||23||
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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]
===''Ahara vidhi vidhana'' (principles for taking meals) ===
=== Methods of taking meals (Ahara vidhi vidhana) ===
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tatrēdamāhāravidhividhānamarōgāṇāmāturāṇāṁ cāpi kēṣāñcit kālē prakr̥tyaiva hitatamaṁ bhuñjānānāṁ bhavati- uṣṇaṁ, snigdhaṁ, mātrāvat, jīrṇē vīryāviruddham, iṣṭē dēśē, iṣṭasarvōpakaraṇaṁ, nātidrutaṁ, nātivilambitam, ajalpan, ahasan, tanmanā bhuñjīta, ātmānamabhisamīkṣya samyak||24||
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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]
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==== Eat warm and freshly cooked food ====
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|
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tasya sÁdguÆyamupadekÒyÁma½ - uÒÆamaÐÍnÁyÁt, uÒÆam hi bhujyamÁnam svadate, bhuktam cÁgnimaudaryamudÍryati, kÒipram jarÁ gacchati vÁtamanulomayati, ÐleÒmÁÆam ca parihrsayati, tasmÁduÒÆamaÐnÍyÁt ||1||
tasya sādguṇyamupadēkṣyāmaḥ- uṣṇamaśnīyāt; uṣṇaṁ hi bhujyamānaṁ svadatē, bhuktaṁ cāgnimaudaryamudīrayati, kṣipraṁ jarāṁ gacchati, vātamanulōmayati, ślēṣmāṇaṁ ca parihrāsasayati [1] ; tasmāduṣṇamaśnīyāt (1)|25|
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(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 (freshly cooked food) because it tastes well and the food consumed stimulates the digestive process, gets digested quickly, normalizes functions of [[vata]] [[dosha]] and reduces [[kapha]] [[dosha]] (which obstructs digestion process).[25.1]
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==== Eat unctuous food ====
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|
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snigdhamaśnīyāt; snigdhaṁ hi bhujyamānaṁ svadatē, bhuktaṁ cānudīrṇamagnimudīrayati [2] , kṣipraṁ jarāṁ gacchati, vātamanulōmayati, śarīramupacinōti, dr̥ḍhīkarōtīndriyāṇi, balābhivr̥ddhimupajanayati, varṇaprasādaṁ cābhinirvartayati; tasmāt snigdhamaśnīyāt (2)|25|
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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 dormant digestive process, gets digested quickly, normalizes functions of [[vata]], nourishes body, provides firmness to sense organs, increases strength, and enhances complexion. [25.2]
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==== Eat in proper quantity ====
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|
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mātrāvadaśnīyāt; mātrāvaddhi bhuktaṁ vātapittakaphānapīḍayadāyurēva vivardhayati kēvalaṁ, sukhaṁ gudamanuparyēti, na cōṣmāṇamupahanti, avyathaṁ ca paripākamēti; tasmānmātrāvadaśnīyāt (3)|25|
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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]
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==== Eat after complete digestion of previous meals ====
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|
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jīrṇē'śnīyāt; ajīrṇē hi bhuñjānasyābhyavahr̥tamāhārajātaṁ pūrvasyāhārasya rasamapariṇatamuttarēṇāhārarasēnōpasr̥jat sarvān dōṣān prakōpayatyāśu, jīrṇē tu bhuñjānasya svasthānasthēṣu dōṣēṣvagnau cōdīrṇē jātāyāṁ ca bubhukṣāyāṁ vivr̥tēṣu ca srōtasāṁ mukhēṣu viśuddhē cōdgārē hr̥dayē viśuddhē vātānulōmyē visr̥ṣṭēṣu ca vātamūtrapurīṣavēgēṣvabhyavahr̥tamāhārajātaṁ sarvaśarīradhātūnapradūṣayadāyurēvābhivardhayati kēvalaṁ; tasmājjīrṇē'śnīyāt (4)|25|
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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]
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==== Eat suitable combination of food ====
वीर्याविरुद्धमश्नीयात्; अविरुद्धवीर्यमश्नन् हि विरुद्धवीर्याहारजैर्विकारैर्नोपसृज्यते; तस्माद्वीर्याविरुद्धमश्नीयात् (५) |२५|
वीर्याविरुद्धमश्नीयात्; अविरुद्धवीर्यमश्नन् हि विरुद्धवीर्याहारजैर्विकारैर्नोपसृज्यते; तस्माद्वीर्याविरुद्धमश्नीयात् (५) |२५|
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vīryāviruddhamaśnīyāt; aviruddhavīryamaśnan hi viruddhavīryāhārajairvikārairnōpasr̥jyatē; tasmādvīryāviruddhamaśnīyāt (5)|25|
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==== Eat at right place and with right accessories ====
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|
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iṣṭē dēśē iṣṭasarvōpakaraṇaṁ cāśnīyāt; iṣṭē hi dēśē bhuñjānō nāniṣṭadēśajairmanōvighātakarairbhāvairmanōvighātaṁ prāpnōti, tathaivēṣṭaiḥ sarvōpakaraṇaiḥ; tasmādiṣṭē dēśē tathēṣṭasarvōpakaraṇaṁ cāśnīyāt (6)|25|
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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]
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==== Do not eat too fast ====
नातिद्रुतमश्नीयात्; अतिद्रुतं हि भुञ्जानस्योत्स्नेहनमवसादनं भोजनस्याप्रतिष्ठानं च, भोज्यदोषसाद्गण्योपलब्धिश्च न नियता; तस्मान्नातिद्रुतमश्नीयात् (७) |२५|
नातिद्रुतमश्नीयात्; अतिद्रुतं हि भुञ्जानस्योत्स्नेहनमवसादनं भोजनस्याप्रतिष्ठानं च, भोज्यदोषसाद्गण्योपलब्धिश्च न नियता; तस्मान्नातिद्रुतमश्नीयात् (७) |२५|
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nātidrutamaśnīyāt; atidrutaṁ hi bhuñjānasyōtsnēhanamavasādanaṁ bhōjanasyāpratiṣṭhānaṁ ca, bhōjyadōṣasādgaṇyōpalabdhiśca na niyatā; tasmānnātidrutamaśnīyāt (7)|25|
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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]
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==== Do not eat too slowly ====
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|
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nātivilambitamaśnīyāt; ativilambitaṁ hi bhuñjānō na tr̥ptimadhigacchati, bahu bhuṅktē, śītībhavatyāhārajātaṁ, viṣamaṁ [3] ca pacyatē; tasmānnātivilambitamaśnīyāt (8)|25|
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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]
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==== Eat with proper concentration on eating and with normal mental state ====
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|
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ajalpannahasan tanmanÁ bhuñjÍta, jalpato hasatoanyamanaso vÁ bhuñjÁnasya ta eva hi doÒÁ bhavanti, ya evÁtidrutamaÐnata½, tasmÁdajalpannahasaïstanmanÁ bhuñjÍta || 9||
ajalpannahasan tanmanā bhuñjīta; jalpatō hasatō'nyamanasō vā bhuñjānasya ta ēva hi dōṣā bhavanti, ya ēvātidrutamaśnataḥ; tasmādajalpannahasaṁstanmanā bhuñjīta (9)|25|
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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]
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==== Eat with self-awareness ====
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||
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ātmānamabhisamīkṣya bhuñjīta samyak; idaṁ mamōpaśētē idaṁ nōpaśēta ityēvaṁ viditaṁ hyasyātmana ātmasātmyaṁ bhavati; tasmādātmānamabhisamīkṣya bhuñjīta samyagiti||25||
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bhavati cātra-
rasān dravyāṇi dōṣāṁśca vikārāṁśca prabhāvataḥ|
vēda yō dēśakālau ca śarīraṁ ca sa [1] nō bhiṣak||26||
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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, [[dosha]], disorders, place, time and body. [26]
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tatra Ïlokau –
tatra ślōkau-
vimānārthō rasadravyadōṣarōgāḥ prabhāvataḥ|
dravyāṇi nātisēvyāni trividhaṁ sātmyamēva ca||27||
āhārāyatanānyaṣṭau bhōjyasādguṇyamēva ca|
vimānē rasasaṅkhyātē sarvamētat prakāśitam||28||
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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 [[Rasa Vimana]] [27-28]
The meaning of vimana is to know the effects of rasas, dravyas, [[dosha]] 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 [[Rasa Vimana]] [27-28]
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*''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.
**There are six ''rasas, madhura'' (sweet), ''amla'' (sour), ''lavana'' (salty), ''katu'' (pungent)'', tikta'' (bitter) and ''kashaya'' (astringent).
**There are six ''rasas, madhura'' (sweet), ''amla'' (sour), ''lavana'' (salty), ''katu'' (pungent)'', tikta'' (bitter) and ''kashaya'' (astringent).
**Each ''Rasa'' is composed of two ''mahabhutas'' (basic elements). Madhura rasa is made up of prithvi and apa, amla rasa of prithvi and agni, lavana of apa and agni, katu of vayu and agni, tikta of vayu and akasa , and kashaya is made up of vayu and prithvi.
**Each ''Rasa'' is composed of two [[mahabhuta]] (basic elements). Madhura rasa is made up of [[Prithvi]] and [[apa]], amla rasa of [[Prithvi]] and [[agni]], lavana of [[apa]] and [[agni]], katu of [[vayu]] and [[agni]], tikta of [[vayu]] and [[akasha]] , and kashaya is made up of [[vayu]] and [[Prithvi]].
*Rasas influence doshas which influence health and disease. For example: madhura, amla and lavana aggravate kapha, while katu, tikta, and kashaya pacify it. Similarly, amla, lavana and katu aggravate pitta while madhura, tikta, and kashaya pacify it. And katu, tikta and kashaya aggravate vata, while madhura, amla and lavana pacify it. Thus, three rasa aggravate one dosha, whereas others pacify it. Proportionate use of all six rasas in a diet is considered healthy practice and forms the basis of a superior satmya.
*Rasas influence [[dosha]] which influence health and disease. For example: madhura, amla and lavana aggravate [[kapha]], while katu, tikta, and kashaya pacify it. Similarly, amla, lavana and katu aggravate [[pitta]] while madhura, tikta, and kashaya pacify it. And katu, tikta and kashaya aggravate [[vata]], while madhura, amla and lavana pacify it. Thus, three rasa aggravate one [[dosha]], whereas others pacify it. Proportionate use of all six rasas in a diet is considered healthy practice and forms the basis of a superior [[satmya]].
**The three aggravator rasas have similar mahabhuta constitution as the dosha while the other three pacifier rasas have opposite mahabhuta constitution.
**The three aggravator rasas have similar [[mahabhuta]] constitution as the [[dosha]] while the other three pacifier rasas have opposite [[mahabhuta]] constitution.
**Manifestations of panchmahabhautic constitution of dravya follows rules of cause and effect in regards to relationship between rasa, vipaka and veerya and is known as prakriti samasamaveta with an exception of vikrati visham samveta. Same rule is followed by interplay between doshas in genesis of disease.
**Manifestations of panchmahabhautic constitution of dravya follows rules of cause and effect in regards to relationship between rasa, vipaka and veerya and is known as prakriti samasamaveta with an exception of vikrati visham samveta. Same rule is followed by interplay between [[dosha]] in genesis of disease.
**If dravya and manifestations of interplay between doshas do not follow cause and effect rules, then it is called vikrati vishamasamaveta.
**If dravya and manifestations of interplay between [[dosha]] do not follow cause and effect rules, then it is called vikrati vishamasamaveta.
*Certain drugs are very effective but have side effects when used for prolonged periods, and therefore should be used carefully, such as pippali, kshara and lavana.
*Certain drugs are very effective but have side effects when used for prolonged periods, and therefore should be used carefully, such as pippali, kshara and lavana.
*There are eight guidelines for taking food ,called ahara vidhi visheshayatana (please see the chart given below).
*There are eight guidelines for taking food ,called ahara vidhi visheshayatana (please see the chart given below).
! rowspan="1"| Description
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| 1 || ''Prakriti''|| It indicates the natural qualities of the food articles i.e. the inherent qualities like guru (heavy), ''laghu'' (light) etc.
| 1 ||[[Prakriti]]|| It indicates the natural qualities of the food articles i.e. the inherent qualities like guru (heavy), ''laghu'' (light) etc.
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| 2 || ''Karana''|| The process or preparation of food. The method of preparation and processing of food changes the natural quality of the food.
| 2 || ''Karana''|| The process or preparation of food. The method of preparation and processing of food changes the natural quality of the food.
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| 1 || ''Ushnamashneeyaat''|| Warm food is relished, it enhances agni, gets digested early and stimulates the peristaltic movements and there by evacuates vata, reduces the kapha in intestinal area.
| 1 || ''Ushnamashneeyaat''|| Warm food is relished, it enhances [[agni]], gets digested early and stimulates the peristaltic movements and there by evacuates [[vata]], reduces the [[kapha]] in intestinal area.
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| 2 || ''Snigdhamashneeyaat''|| Unctuous food is relished, stimulates agni and peristaltic movements, the body is adequately nourished, strengthens the sense organs and also enhances vigour and complexion.
| 2 || ''Snigdhamashneeyaat''|| Unctuous food is relished, stimulates [[agni]] and peristaltic movements, the body is adequately nourished, strengthens the sense organs and also enhances vigour and complexion.
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| 3 || ''Maatraavadashneeyaat'' || In appropriate quantity, the food enhances the life expectancy of the person by keeping the tridoshas- vata, pitta and kapha in balance, gets easily propelled down towards the rectum, does not affect the digestive power and thus gets digested and assimilated without any disturbances.
| 3 || ''Maatraavadashneeyaat'' || In appropriate quantity, the food enhances the life expectancy of the person by keeping the tri[[dosha]]- [[vata]], [[pitta]] and [[kapha]] in balance, gets easily propelled down towards the rectum, does not affect the digestive power and thus gets digested and assimilated without any disturbances.
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| 4 || ''Jeerne ashneeyaat'' || The food should be eaten only after complete digestion of the previous meal as it is going to maintain the harmony of the doshas in their respective places, the agni is stimulated, the person develops the appetite, the channels are free of adherents and open, he gets the healthy eructation from the mouth, stomach is clear, peristaltic movements are normal, urges of flatus, urine and faeces are well attended to, that food is going to serve the sole purpose of promoting life by not vitiating any components of the body.
| 4 || ''Jeerne ashneeyaat'' || The food should be eaten only after complete digestion of the previous meal as it is going to maintain the harmony of the doshas in their respective places, the [[agni]] is stimulated, the person develops the appetite, the channels are free of adherents and open, he gets the healthy eructation from the mouth, stomach is clear, peristaltic movements are normal, urges of flatus, urine and faeces are well attended to, that food is going to serve the sole purpose of promoting life by not vitiating any components of the body.
If eaten while the previous meal is still in the stomach undigested, the newly consumed food mixes with the partially digested one and provokes the tridoshas.
If eaten while the previous meal is still in the stomach undigested, the newly consumed food mixes with the partially digested one and provokes the tri[[dosha]].
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| 5 || ''Veerya aviruddham ashneeyat'' || If antagonistic food is not eaten, the person is not afflicted with disorders born of incompatible diet (18 types of incompatible dietary as explained in C. Su 26/85-101).
| 5 || ''Veerya aviruddham ashneeyat'' || If antagonistic food is not eaten, the person is not afflicted with disorders born of incompatible diet (18 types of incompatible dietary as explained in [Cha.Sa.[[Sutra Sthana]] 26/85-101].
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| 6 || ''Ishte deshe ishta sarvopakaranam ashneeyaat'' || Food is to be eaten in a congenial place with all necessary equipment to avoid all those ill effects of depression of mind caused due to unpleasant atmosphere and inadequate eating equipment.
| 6 || ''Ishte deshe ishta sarvopakaranam ashneeyaat'' || Food is to be eaten in a congenial place with all necessary equipment to avoid all those ill effects of depression of mind caused due to unpleasant atmosphere and inadequate eating equipment.
*Excess of intake of ''kshaara'': Oral administration of kshaara (alkali) is recommended for maintaining blood pH level. Reduction in the pH level of the blood- acidic blood is stated to be the prime cause of many inflammatory and degenerative disorders. However excessive alkalinity is again a trouble shooter with regard to tissue functioning.
*Excess of intake of ''kshaara'': Oral administration of kshaara (alkali) is recommended for maintaining blood pH level. Reduction in the pH level of the blood- acidic blood is stated to be the prime cause of many inflammatory and degenerative disorders. However excessive alkalinity is again a trouble shooter with regard to tissue functioning.
Metabolic alkalosis is an elevated arterial pH an increase in the serum [HCO3-] and an increase in the Pco2 as a result of compensatory alveolar hypoventilation. Major exogenous causes can be detected as
*Metabolic alkalosis is an elevated arterial pH an increase in the serum [HCO3-] and an increase in the Pco2 as a result of compensatory alveolar hypoventilation. Major exogenous causes can be detected as
*Acute alkali administration
**Acute alkali administration
*Milk alkali syndrome
**Milk alkali syndrome
*Vomiting
**Vomiting
*Gastric aspiration
**Gastric aspiration
*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.
The University of Maryland Medical Centre reports nausea and vomiting as another typical alkalosis symptom, but again, these symptoms by themselves cannot lead one to the conclusion that elevated alkalinity is the root cause. Interestingly, prolonged vomiting can also cause alkalosis, according to the National Institutes of Health. Such instances are specified as hypochloremic alkalosis (achlorhydria), brought on by extremely low levels of chloride due to the loss of stomach liquids and other contents.
*The University of Maryland Medical Centre reports nausea and vomiting as another typical alkalosis symptom, but again, these symptoms by themselves cannot lead one to the conclusion that elevated alkalinity is the root cause. Interestingly, prolonged vomiting can also cause alkalosis, according to the National Institutes of Health. Such instances are specified as hypochloremic alkalosis (achlorhydria), brought on by extremely low levels of chloride due to the loss of stomach liquids and other contents.
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 [[Charak 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 [[Charak Samhita]].
14. University of Maryland Medical Center: Alkalosis Symptoms<br />
14. University of Maryland Medical Center: Alkalosis Symptoms<br />
15. MedicineNet: Definition of Tetany<br />
15. MedicineNet: Definition of Tetany<br />
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