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Atreyabhadrakapyiya Adhyaya (view source)

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=== Abstract ===

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The significance of wholesome (''hita, pathya'') and unwholesome (''ahita, apathya'') foods was dealt with in the previous chapter ([[Yajjah Purushiya]]). In this chapter named after Lord Atreya and a renowned sage Bhadrakapya, certain concepts and pharmacological principles explain the workings of ''hita'' and ''ahita ahara/dravyas''. The sages, in the company of other learned exponents (''acharyas''), assembled to discuss the "correlation between ''rasa'' (taste) and diet (''ahara'')," the gist of which is discussed here. Principles of Ayurvedic pharmacology like ''rasa'' (taste), ''veerya'' (potency), ''guna'' (quality), ''vipaka'' (metabolite) and ''prabhava'' (specific principle) are discussed to understand the mechanism of action of drugs. Certain food articles and their combination are incompatible to the body and lead to disease due to their antagonistic properties. These are categorized under ''viruddha''. This concept is described in details in the present chapter.

'''Keywords''': ''Rasa'' (taste), ''guna'' (quality), ''veerya'' (energy or potency of active drug molecule), ''vipaka'' (metabolite), ''prabhava'' (specific principle), ''mahabhuta,'' therapeutic value.

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=== Introduction ===

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The scope of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] was envisaged by the acharyas under three key principles: ''hetujnana'' (knowledge of etiology), ''lingajnana'' (symptomatology) and ''aushadhajnana'' (knowledge of therapeutics). Etiology includes the immediate and distant causes of diseases. Symptomatology includes the signs and symptoms of diseases and health. In continuation of the series on ''annapana chatushka'' (tetrad on dietetics), the present chapter is on understanding the basic principles of Ayurvedic pharmacology (''aushadhajnana''). ''Aushadhajnana'' encompasses materia medica and therapeutics. ''Dravya'' (matter), ''guna'' (quality), ''karma'' (action), ''samanya'' (that which results in similarity), ''vishesha'' (that which results in exclusivity) and ''samavaya'' (inseparable or permanent relationship or concomitance) constitute ''karana'' (causes, reasons or means) for achieving good health by restoration of ''dhatu samyata'' (equilibrium of ''dosha,'' tissue elements).

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''Vipaka'' is expressed in the form of either two ''gunas'' (''guru'' and ''laghu''), or three ''rasas'' (''madhura, amla,''and ''katu'').

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===Sanskrit text, Transliteration and English Translation===

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teShAM tatropaviShTAnAmiyamarthavatI kathA|

babhUvArthavidAM samyagrasAhAravinishcaye||7||

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Once Atreya, Bhadrakapya (descendant of Shakunta), Purnakshasha (descendant of Mudgala), Hiranyaksha (the descendant of Kushika), Kumarashira, Bharadwaja, the pious one, Varyovida, the king and the excellent among the wise, Nimi, the king of Videha; Badisha, the great scholar; Kankayana Bahlika, the excellent among the physicians of Bahlika – these great sages, advanced in scholarship, age and self-control- went to the beautiful forest of Chaitraratha on a pleasure trip. While sitting there, they engaged in a historic dialogue on the correlation between ''rasa'' and diet. [3-7]

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==== Discussion on ''rasa'' ====

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aShTau rasA iti baDisho dhAmArgavaH, madhurAmlalavaNakaTutiktakaShAyakShArAvyaktAH|

aparisa~gkhyeyA rasA iti kA~gkAyano bAhlIkabhiShak, AshrayaguNakarmasaMsvAdavisheShANAmaparisa~gkhyeyatvAt||8||

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“There is only one ''rasa''”, said Bhadrakapya, “which is one of the five sense objects, being the object of gustatory organ, and not different from water". “Two ''rasas''”, said the brahmana descendant of Shakunta, “and these are eliminating and pacifying”. "Three ''rasas''”, said Purnakaksha, the descendant of Mudgala, “such as eliminating, pacifying and general (having both properties)". "Four ''rasas''” said Hiranyaksha, the descendant of Kushika, “such as palatable wholesome, palatable unwholesome, impalatable wholesome and impalatable unwholesome." “Five ''rasas''”, said Kumarashira Bharadwaja, “such as derived from the five basic elements- ''bhumi, udaka, agni, vayu'' and ''ankasha''". “Six ''rasas''”, said Vayorvida, the king sage, “such as heavy, light, cold, hot, unctuous and rough”. “Seven ''rasas''”, said Nimi, (the king) of Videha, “such as sweet, sour, saline, pungent, bitter, astringent and alkaline”. "Eight ''rasas''", said Badisha, belonging to the clan of Dhamargava, “such as sweet, sour, saline, pungent bitter, astringent, alkaline and unmanifested". “''Rasas'' are innumerable”, said Kankayana, the physician of Bahlika, “because factors like substratum (substance), property, action and taste are innumerable". [8]

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षडेव रसा इत्युवाच भगवानात्रेयः पुनर्वसुः,

मधुराम्ललवणकटुतिक्तकषायाः|

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teShAM [1] ShaNNAM rasAnAM yonirudakaM, chedanopashamane dve karmaNI, tayormishrIbhAvAt sAdhAraNatvaM, svAdvasvAdutA bhaktiH [2] , hitAhitau prabhAvau,pa~jcamahAbhUtavikArAstvAshrayAH prakRutivikRutivicAradeshakAlavashAH, teShvAshrayeShu dravyasa~jj~jakeShu guNAgurulaghushItoShNasnigdharUkShAdyAH; kSharaNAt kShAraH, nAsau rasaH dravyaM tadanekarasasamutpannamanekarasaMkaTukalavaNabhUyiShThamanekendriyArthasamanvitaM karaNAbhinirvRuttam; avyaktIbhAvastu [3] khalu rasAnAM prakRutau bhavatyanurase~anurasasamanvitevA dravye; aparisa~gkhyeyatvaM punasteShAmAshrayAdInAM bhAvAnAM visheShAparisa~gkhyeyatvAnna yuktam, ekaiko~api hyeShAmAshrayAdInAM bhAvAnAMvisheShAnAshrayate visheShAparisa~gkhyeyatvAt, na ca tasmAdanyatvamupapadyate; parasparasaMsRuShTabhUyiShThatvAnnacaiShAmabhinirvRutterguNaprakRutInAmaparisa~gkhyeyatvaM bhavati; tasmAnna saMsRuShTAnAM rasAnAM karmopadishanti buddhimantaH|

taccaiva kAraNamapekShamANAH ShaNNAM rasAnAM paraspareNAsaMsRuShTAnAM lakShaNapRuthaktvamupadekShyAmaH||9||

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(After this) Lord Punarvasu Atreya said, "''Rasas'' are only six: ''madhura'' (sweet), ''amla'' (sour), ''lavana'' (saline), ''katu'' (pungent), ''tikta'' (bitter) and ''kashaya'' (astringent). Their primordial source is water. Elimination and pacification the two actions, in moderate both being mixed up. Palatability or otherwise are subjective likings. Wholesome and unwholesome are effects. The products of five ''mahabhutas'' (''bhumi, udaka, agni, vayu'' and ''ankasha'') are actually the substratum of ''rasas'' dependent on the natural composition, products, preparation, place and time. Heavy, light, cold, hot, unctuous, rough, etc. are the properties residing in those substrata known as ''dravya'' (substance or drug). ''Kshara'' is called such because of ''ksharana'' (having been poured out or having corrosive action). It is not a ''rasa'', but a ''dravya'' (substance) having been derived from many ''rasas'' and having the amalgamations of many ''rasas'' - predominantly ''katu'' (pungent) and ''lavana'' (saline) - and produced by a particular method of preparation. Unmanifestedness is there in primordial source of ''rasa,'' ''anurasa'' (secondary ''rasa'') and in the substance having ''anurasa''. Countlessness of ''rasas'' because of countlessness of factors like substratum etc. is not a convincing hypothesis because even a single ''rasa'' is attached to innumerable factors like substratum etc. and yet it does not forego its identity. Even in cases of combinations of ''rasas,'' there is no innumerableness of its primordial source, natural properties and actions. That is why the intelligent ones do not describe the action of the combined ''rasas''. Based on this fact, (I) will describe the characters of uncombined six ''rasas'' separately.” [9]

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==== The Five Elements, their properties and actions ====

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agre tu tAvaddravyabhedamabhipretya ki~jcidabhidhAsyAmaH|

sarvaM dravyaM pA~jcabhautikamasminnarthe [1] ; taccetanAvadacetanaM ca, tasya guNAH shabdAdayo gurvAdayashca dravAntAH, karma pa~jcavidhamuktaMvamanAdi||10||

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“First of all, I will tell something about the drugs. In this context, a drug constitutes of five ''bhutas'': ''prithvi, apa, tejas, vayu'' and ''akasha''. It is (of two types) sentient and insentient. Its properties are ''shabda'' etc. and those from ''guru'' to ''drava'', and its action are said to be five-fold-''vamana'' etc”. [10]

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तत्रद्रव्याणिगुरुखरकठिनमन्दस्थिरविशदसान्द्रस्थूलगन्धगुणबहुलानि पार्थिवानि , तान्युपचयसङ्घातगौरवस्थैर्यकराणि;

द्रवस्निग्धशीतमन्दमृदुपिच्छिलरसगुणबहुलान्याप्यानि,

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''Dravyas'' with properties of ''ushna'' (hot), ''tikshna'' (sharp), ''sukshma'' (minute), ''laghu'' (light), ''ruksha'' (rough), ''vishada'' (non-slimy) and predominant ''rupa'' is ''agneya'' (i.e., constituting primarily of ''agni'' (''tejas bhuta'')) produce ''daha'' (burning/heat), ''paka'' (digestion), ''prabha'' (luster), ''prakash'' (light) and ''varna'' (complexion).

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''Dravyas'' having properties of ''laghu'' (light), ''sheeta'' (cold), ''ruksha'' (rough), ''khara'' (coarse), ''vishada'' (non-slimy), ''sukshma'' (minute) and the predominant ''sparsha'' is ''vayavya'' (i.e., primarily made up of ''vayu bhuta''). They produce actions of ''raukshya'' (roughness), ''glani'' (depression), ''vichara'' (movement), ''vaishdya'' (non-sliminess) and ''laghava'' (lightness).

''Dravyas'' having predominance in the properties of ''mridu'' (soft), ''laghu'' (light), ''sukshma'' (minute), ''shlakshna'' (smooth)and the predominantly ''shabda'' are ''akashiya'' (constituted predominantly of ''akasha bhuta''). They exert actions of softening, hollowing and making light. [11]

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अनेनोपदेशेन नानौषधिभूतं जगति किञ्चिद्द्रव्यमुपलभ्यते

तां तां युक्तिमर्थं च तं तमभिप्रेत्य||१२||

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na tu kevalaM guNaprabhAvAdeva dravyANi kArmukANi bhavanti; dravyANi hi dravyaprabhAvAdguNaprabhAvAddravyaguNaprabhAvAcca tasmiMstasmin kAletattadadhikaraNamAsAdya tAM tAM ca yuktimarthaM ca taM tamabhipretya yat kurvanti, tat karma; yena kurvinti, tadvIryaM; yatra kurvanti, tadadhikaraNaM; yadAkurvanti, sa kAlaH; yathA kurvanti, sa upAyaH; yat sAdhayanti, tat phalam||13||

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The activity of drugs is not due to its properties only, but their own intrinsic composition, properties and both combined together in particular time, on reaching a particular locus, with a particular mechanism and objective are also involved in the mode of action of drug. What they perform is ''karma'' (action), by means of which they act is ''veerya'' (potency), where they act is ''adhikarana'' (locus of action), when they act is ''kala'' (time), how they act is ''upaya'' (mechanism) and what they achieve is ''phalam'' (result). [13]

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==== Combinations of ''rasa'' ====

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ShaT caivaikarasAni syurekaM ShaDrasameva tu|22|

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Combination of two ''rasas'' such as sweet with sour etc. and sour with others, lead to creation of fifteen combinations.

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By dropping from the total complex of tastes one taste at a time, there are formed six groups of quinary tastes. Then there are six groups of single tastes and the single group of six tastes. [15-22]

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त्रिषष्टिः स्यात्त्वसङ्ख्येया रसानुरसकल्पनात् |

रसास्तरतमाभ्यां तां सङ्ख्यामतिपतन्ति हि||२३||

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dravyANi dvirasAdIni saMyuktAMshca rasAn budhAH|

rasAnekaikasho vA~api kalpayanti gadAn prati||26||

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The physician, desirous of success, should administer ''rasas'', in pure forms or in combinations based on ''doshas'', drugs etc. In diseases, the wise physicians administer drugs made up of combinations of two or more ''rasas'' etc., and also the combined or single ''rasa'' separately (as required). [25-26]

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यः स्याद्रसविकल्पज्ञः स्याच्च दोषविकल्पवित्|

न स मुह्येद्विकाराणां हेतुलिङ्गोपशान्तिषु ||२७||

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iti svalakShaNairuktA guNAH sarve parAdayaH|

cikitsA yairaviditairna yathAvat pravartate||35||

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''Paratva'' (excellence), ''aparatva'' (non-excellence), ''yukti'' (rationale), ''sankhya'' (enumeration), ''samyoga'' (conjunction), ''vibhaga'' (disjunction), ''prithaktva'' (separateness), ''parimana'' (measurement), ''sanskara'' (processing) and ''abhyasa'' (practice): these properties are known as ''paradi'' (beginning with ''para''). They are the means of success (in treatment), I am explaining them with definitions.

''Paratva'' and ''aparatva'' are used in relation to place, time, age, measure, ''vipaka, veerya, rasa'' etc. ''Yukti'' is the rational planning (of therapeutic measures). ''Sankhya'' is mathematics (including statistics). Joining together (of entities) is ''samyoga''. This is of three types according to the active participation of both, all or one partner. It is non-eternal. ''Vibhaga'' is also of three types – ''vibhakti'' (excision), ''viyoga'' (disjoining) and ''bhagaso graha'' (division). ''Prathaktva'' is of three types: ''asamyoga'' (spatial separateness), ''vailaksanya'' (class separateness), and ''anekata'' (individual separateness). ''Parimana'' denotes measures (of all types, including weights). ''Samskara'' is processing. ''Abhyasa'' is regular use of substance, habituation and practice. Thus, all the ''paradi'' properties are described with their definitions, which if unknown, do not let the therapy proceed properly. [29-35]

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गुणा गुणाश्रया नोक्तास्तस्माद्रसगुणान् भिषक्|

विद्याद्द्रव्यगुणान् कर्तुरभिप्रायाः पृथग्विधाः||३६||

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saumyAH khalvApo~antarikShaprabhavAH prakRutishItA laghvyashcAvyaktarasAshca, tAstvantarikShAdbhrashyamAnA bhraShTAshcapa~jcamahAbhUtaguNasamanvitA [13] ja~ggamasthAvarANAM bhUtAnAM mUrtIrabhiprINayanti, tAsu [14] mUrtiShu ShaDabhimUrcchanti rasAH||39||

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Water is predominantly composed of soma (ap), generated in sky, naturally cold, light and having unmanifested rasas. This, while falling from the sky, gets endowed with the properties of five bhutas and thus dropped (on the ground) nourishes the physical forms of animals and plants. In this process, six rasas manifest in water. [39]

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तेषां षण्णां रसानां सोमगुणातिरेकान्मधुरो रसः, पृथिव्यग्निभूयिष्ठत्वादम्लः, सलिलाग्निभूयिष्ठत्वाल्लवणः, वाय्वग्निभूयिष्ठत्वात् कटुकः, वाय्वाकाशातिरिक्तत्वात्तिक्तः, पवनपृथिवीव्यतिरेकात् कषाय इति|

एवमेषां रसानां षट्त्वमुपपन्नं न्यूनातिरेकविशेषान्महाभूतानां भूतानामिव स्थावरजङ्गमानां

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teShAM ShaNNAM rasAnAM somaguNAtirekAnmadhuro [16] rasaH, pRuthivyagnibhUyiShThatvAdamlaH, salilAgnibhUyiShThatvAllavaNaH, vAyvagnibhUyiShThatvAtkaTukaH, vAyvAkAshAtiriktatvAttiktaH, pavanapRuthivIvyatirekAt kaShAya iti|

evameShAM rasAnAM ShaTtvamupapannaM nyUnAtirekavisheShAnmahAbhUtAnAM bhUtAnAmiva sthAvaraja~ggamAnAM nAnAvarNAkRutivisheShAH;ShaDRutukatvAcca kAlasyopapanno mahAbhUtAnAM nyUnAtirekavisheShaH||40||

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Of the six rasas, madhura rasa is produced by the predominance of soma (ap), amla by that of prithvi and agni, lavana by that of ap and agni, katu by that of vayu and agni, tikta by that of vayu and akasha, and kashaya by that of vayu and prithvi. Thus, the six manifestations of rasas take place according to shortage and excess of mahabhutas like various complexions and shapes in plants and animals. The shortage and excess of mahabhutas is possible due to kala (the time factor) having six seasons. [40]

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तत्राग्निमारुतात्मका रसाः प्रायेणोर्ध्वभाजः, लाघवादुत्प्लवनत्वाच् वायोरूर्ध्वज्वलनत्वाच्च

वह्नेः; सलिलपृथिव्यात्मकास्तु प्रायेणाधोभाजः, पृथिव्या गुरुत्वान्निम्नगत्वाच्चोदकस्य; व्यामिश्रात्मकाः पुनरुभयतोभाजः||४१||

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tatrAgnimArutAtmakA rasAH prAyeNordhvabhAjaH, lAghavAdutplavanatvAcca [19] vAyorUrdhvajvalanatvAcca vahneH; salilapRuthivyAtmakAstu prAyeNAdhobhAjaH,pRuthivyA gurutvAnnimnagatvAccodakasya; vyAmishrAtmakAH punarubhayatobhAjaH||41||

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Amongst these, the ''rasas'' having ''agni'' and ''vayu'' often move upwards because of ''vayu’s'' property of lightness and rushing up and agni’s property of flaming up. Those predominant in ''apa'' and ''prithvi'' often move downwards due to heaviness of ''prithvi'' and downward moving tendency of ''apa'' (water). Those having mixed constitutions move both ways. [41]

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तेषां षण्णां रसानामेकैकस्य यथाद्रव्यं गुणकर्माण्यनुव्याख्यास्यामः||४२||

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tatra, madhuro rasaH sharIrasAtmyAdrasarudhiramAMsamedosthimajjaujaHshukrAbhivardhana AyuShyaH ShaDindriyaprasAdano balavarNakaraHpittaviShamArutaghnastRuShNAdAhaprashamanastvacyaH keshyaH kaNThyo balyaH prINano jIvanastarpaNo bRuMhaNaH sthairyakaraHkShINakShatasandhAnakaro ghrANamukhakaNThauShThajihvAprahlAdano [20] dAhamUrcchAprashamanaH ShaTpadapipIlikAnAmiShTatamaH snigdhaH shItogurushca|

sa eva~gguNo~apyeka evAtyarthamupayujyamAnaH sthaulyaM mArdavamAlasyamatisvapnaMgauravamanannAbhilAShamagnerdaurbalyamAsyakaNThayormAMsAbhivRuddhiMshvAsakAsapratishyAyAlasakashItajvarAnAhAsyamAdhuryavamathusa~jj~jAsvarapraNAshagalagaNDagaNDamAlAshlIpada-galashophabastidhamanIgalopalepAkShyAmayAbhiShyandAnityevamprabhRutIn kaphajAn vikArAnupajanayati (1)|43|

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Amongst the six ''rasas,'' the ''madhura rasa,'' because of its suitability to the body, promotes ''rasa, rakta, mamsa, medas, asthi, majja,'' ''ojas'' and ''shukra''. It is also conducive to increasing the lifespan of the person, is pleasing to the six sense organs, promotes strength and lustre, alleviates ''pitta'' and ''vayu'', neutralizes poisons, and pacifies thirst and heat. It is beneficial for skin, hair, throat and strength and is nourishing, vitalizing, saturating, bulk-promoting and stabilizing. It promotes healing of wounds of the emaciated. It provides good feeling in nose, mouth, throat, lips and tongue; alleviates fainting, is most liked by the bees and ants, and is unctuous, cold and heavy.

This ''rasa,'' though having so many qualities, if used singly and excessively, causes obesity, softness, laziness, excessive sleep, heaviness, loss of desire for food, poor digestion with mildness of appetite, abnormal growth in mouth and throat, dyspnea, cough, coryza, ''alasaka'', fever with shivering, hardness in bowels, sweetness in mouth, vomiting, loss of consciousness and voice, goitre, cervical adenitis, filariasis, pharyngitis, (mucous) coating in bladder, arteries and throat, eye diseases, conjunctivitis etc. [43.1]

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==== Actions of ''amla rasa'' and effects of its excessive use ====

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amlo raso bhaktaM rocayati, agniM dIpayati, dehaM bRuMhayati Urjayati, mano bodhayati, indriyANi dRuDhIkaroti, balaM vardhayati, vAtamanulomayati, hRudayaMtarpayati, AsyamAsrAvayati, bhuktamapakarShayati kledayati jarayati, prINayati, laghuruShNaH snigdhashca|

sa eva~gguNo~apyeka evAtyarthamupayujyamAno dantAn harShayati, tarShayati, sammIlayatyakShiNI, saMvejayati lomAni, kaphaM vilApayati,pittamabhivardhayati, raktaM dUShayati,mAMsaM vidahati, kAyaM shithilIkaroti, kShINakShatakRushadurbalAnAM shvayathumApAdayati, api cakShatAbhihatadaShTadagdhabhagnashUnapracyutAvamUtritaparisarpitamarditacchinnabhinnavishliShTodviddhotpiShTAdIni pAcayatyAgneyasvabhAvAt, paridahatikaNThamuro hRudayaM ca (2)|43|

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''Amla rasa'' makes food relishing, stimulates ''agni,'' enhances body bulk and energizes it, awakens the mind, firms the sense organs, increases ''bala'' (strength), causes ''vatanulomana'' (normal movement of ''vata''), nourishes the heart, increases secretions in the mouth, propels, moistens, and digests food, gives satisfaction, and is light, hot and unctuous.

This, though endowed with so many qualities, if used singly and excessively, makes teeth sensitive, causes thirst, causes closure of eyes, raises the body hair, liquifies ''kapha'', aggravates ''pitta'', affects blood morbidity, causes heat in muscles and laxity in body, produces swelling in wasted, injured, emaciated and debilitated persons, because of its ''agneya'' nature causes suppuration in wounds, injuries, bites, burns, fractures, swellings, dislocations, poisoned spots due to urination and contact of insects, compressed, excised, incised, punctured and crushed etc., and causes burning sensation in throat, chest and the cardiac region. [43.2]

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==== Actions of ''lavana rasa'' and effects of its excessive use ====

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lavaNo rasaH pAcanaH kledano dIpanashcyAvanashchedano bhedanastIkShNaH saro vikAsyadhaHsraMsyavakAshakaro [22] vAtaharaHstambhabandhasa~gghAtavidhamanaH sarvarasapratyanIkabhUtaH, AsyamAsrAvayati, kaphaM viShyandayati, mArgAn vishodhayati, sarvasharIrAvayavAnmRudUkaroti, rocayatyAhAram, AhArayogI, nAtyarthaM guruH snigdha uShNashca|

sa eva~gguNo~apyeka evAtyarthamupayujyamAnaH pittaM kopayati, raktaM vardhayati, tarShayati, mUrcchayati [23] , tApayati, dArayati, kuShNAti mAMsAni,pragAlayati kuShThAni, viShaM vardhayati, shophAn sphoTayati, dantAMshcyAvayati, puMstvamupahanti, indriyANyuparuNadbhi, valipalitakhAlityamApAdayati, api calohitapittAmlapittavisarpavAtaraktavicarcikendraluptaprabhRutInvikArAnupajanayati (3)|43|

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''Lavana rasa'' is digestive, moistening, appetizing, pouring, expectorant, mass-breaking, irritant, laxative, quickly spreading in body, oozing, space-creating, ''vata'' alleviating, diminishes stiffness, viscid, diminishes the perception of other tastes if added in excess, increases secretions in mouth, liquefies ''kapha'', cleanses channels, softens all the body-parts, gives relish to food, is a supplement of food. It is not very heavy, unctuous and hot.

This, though having so many qualities, if used singly and excessively, vitiates ''pitta'', aggravates ''rakta'', causes thirst, fainting, heat, tearing, sloughing, increases leprosy and other skin diseases, aggravates poisons, weakens teeth, aggravates inflammations, impairs potency, hinders sense organs, gives rise to wrinkles, grey hair and baldness, and also produces disorders like internal hemorrhage, acid gastritis, erysipelas, ''vatarakta'', eczema, alopecia etc. [43.3]

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==== Actions of katurasa and effects of its excessive use ====

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kaTuko raso vaktraM shodhayati, agniM dIpayati, bhuktaM shoShayati, ghrANamAsrAvayati, cakShurvirecayati, sphuTIkarotIndriyANi,alasakashvayathUpacayodardAbhiShyandasnehasvedakledamalAnupahanti, rocayatyashanaM, kaNDUrvinAshayati [25] , vraNAnavasAdayati, krimIn hinasti, mAMsaMvilikhati, shoNitasa~gghAtaM bhinatti, bandhAMshchinatti, mArgAn vivRuNoti, shleShmANaM shamayati, laghuruShNo rUkShashca|

sa eva~gguNo~apyeka evAtyarthamupayujyamAno vipAkaprabhAvAt puMstvamupahanti, rasavIryaprabhAvAnmohayanti, glApayati, sAdayati, karshayati,mUrcchayati, namayati, tamayati, bhramayati, kaNThaM paridahati, sharIratApamupajanayati, balaM kShiNoti, tRuShNAM janayati; api cavAyvagniguNabAhulyAdbhramadavathukampatodabhedaishcaraNabhujapArshvapRuShThaprabhRutiShu mArutajAn vikArAnupajanayati (4)

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''Katu rasa'' cleanses mouth, stimulates digestion, absorbs food, causes secretion from the nose and eyes, makes the sense organs clear, alleviates ''alasaka'', swelling, corpulence, urticarial patches, blocked channels, unction, sweating, moisture and dirt, making food relishing, destroys itching, depresses wounds, kills germs, scrapes muscles, checks the coagulation of blood, cuts the bindings, expands the channels, pacifies ''kapha'', and is light, hot and rough.

This though having so many properties, if used singly and excessively, can damage sexual potency due to the effect of ''vipaka,'' cause mental confusion, malaise, depression, emaciation, fainting, bending, feeling of darkness, giddiness, burning in throat, body-heat, loss of strength and thirst due to the effect of ''rasa'' and ''veerya'' and ''prabhava'', over and above, due to abundance of ''vayu'' and ''agni'', it produces ''vatika'' disorders in feet, hands, sides, back etc. particularly with symptoms like dizziness, burning pain, tremors, piercing and tearing pains. [43.4]

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==== Actions of ''tikta rasa'' and effects of its excessive use ====

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tikto rasaH svayamarociShNurapyarocakaghno viShaghnaH krimighno mUrcchAdAhakaNDUkuShThatRuShNAprashamanastva~gmAMsayoH sthirIkaraNo jvaraghnodIpanaH pAcanaH stanyashodhano lekhanaH kledamedovasAmajjalasIkApUyasvedamUtrapurIShapittashleShmopashoShaNo rUkShaH shIto laghushca|

sa eva~gguNo~apyeka evAtyarthamupayujyamAno raukShyAtkharaviShadasvabhAvAcca rasarudhiramAMsamedosthimajjashukrANyucchoShayati, srotasAMkharatvamupapAdayati, balamAdatte, karshayati, glapayati, mohayati, bhramayati, vadanamupashoShayati, aparAMshca vAtavikArAnupajanayati (5)

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''Tikta rasa'', though itself non-relishing, enhances appetite, is anti-poison, anthelmintic, alleviates fainting, burning sensation, itching, skin disorders and thirst, provides firmness to skin and muscles, is antipyretic, appetizer, digestive, galactodepurant (i.e., an agent that cleanses any adverse reaction of milk), ''lekhana'' (making thin), absorbs moisture, reduces fat, muscle-fat, marrow, lymph, pus, sweat, urine, feces, ''pitta'' and ''kapha''; and is rough, cold and light.

This, though possessing so many qualities, if used singly and excessively, on account of its roughness, coarseness and non-sliminess, dries up ''rasa, rakta, mamsa, medas, asthi, majja'' and ''shukra,'' causes coarseness in channels, takes away strength, produces emaciation, malaise, mental confusion, giddiness, dryness of mouth and other ''vatika'' disorders. [43.5]

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==== Actions of ''tikta rasa'' and effects of its excessive use ====

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''Kashya rasa'' is pacifying, astringent, union-promoting, compressing, healing, absorbing, checking (discharges), pacifies ''kapha, rakta'' and ''pitta'', utilizes the body fluid, is rough, cold and slightly light.

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This, though possessing so many qualities, if used singly and excessively, dries up mouth, causes heart-ache, it causes distended abdomen, obstructs speech, constricts body channels, darkens complexion, decreases reproductive potency, delays digestion, causes distension of abdomen, checks flatus, urine, feces and semen, produces emaciation, malaise, thirst, stiffness, and because of its coarseness, non-sliminess and roughness, causes ''vatika'' disorders like hemiplegia, spasm, convulsions, facial paralysis etc. [43]

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इत्येवमेते षड्रसाः पृथक्त्वेनैकत्वेन वा मात्रशः सम्यगुपयुज्यमाना उपकाराय

भवन्त्यध्यात्मलोकस्य, अपकारकराः पुनरतोऽन्यथा भवन्त्युपयुज्यमानाः;

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yathA payo yathA sarpiryathA vA cavyacitrakau|

evamAdIni cAnyAni nirdishedrasato bhiShak||47||

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In cases where ''veerya'' and ''vipaka'' are in conformity with ''rasa'', the properties are known by the ''rasa'' itself as in cases of milk, ghee, (''madhura-sheeta'') and ''chavya- chitraka'' (''katu-ushna''). In such other cases too, the physician should know (the properties) on the basis of ''rasa''. [46-47]

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मधुरं किञ्चिदुष्णं स्यात् कषायं तिक्तमेव च|

यथा महत्पञ्चमूलं यथाऽब्जानूपमामिषम्||४८||

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lavaNaM [31] saindhavaM noShNamamlamAmalakaM tathA|

arkAguruguDUcInAM tiktAnAmuShNamucyate||49||

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There are certain exceptions to this: some substances, though ''madhura, kashya'' and ''tikta'' in ''rasa,'' are ''ushna'' in ''veerya'' such as ''brihat pancha mula'' and meat of aquatic and marshy animals. Rock salt, though being ''lavana'', and ''amalaka,'' though being ''amla'' in ''rasa'', is not ''ushna'' (in ''veerya''). ''Arka, aguru'' and ''guduchi'' are ''tikta'' (in ''rasa'') but ''ushna'' (in ''veerya''). [48-49]

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किञ्चिदम्लं हि सङ्ग्राहि किञ्चिदम्लं भिनत्ति च|

यथा कपित्थं सङ्ग्राहि भेदि चामलकं तथा||५०||

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tasmAdrasopadeshena [33] na sarvaM dravyAmAdishet|

dRuShTaM tulyarase~apyevaM dravye dravye guNAntaram||52||

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Likewise, there are also variations in actions of ''rasa''. Some substance of ''amla rasa'' is astringent (such as ''kapittha'') while other is purgative (such as ''amalaka''). ''Katu rasa'' is non-aphrodisiac but ''pippali'' and ''shunthi'' (through ''katurasa'') are aphrodisiac. ''Kashaya rasa'' is ''stambhana'' (stopping or stalling) and ''sheeta'' (cold) but ''haritaki'' (through ''kashaya'') is the exception (it is laxative and hot). Hence only on the basis of ''rasa'', one cannot prescribe all the substances when even in substances of similar ''rasa'', difference in properties is observed in individual cases. [50-52]

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रौक्ष्यात् कषायो रूक्षाणामुत्तमो मध्यमः कटुः|

तिक्तोऽवरस्तथोष्णानामुष्णत्वाल्लवणः परः||५३||

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gaurave lAghave caiva [36] so~avarastUbhayorapi|57|

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From the point of view of six prominent ''gunas'', the ''rasas'' have been positioned in three degree. Considering ''rukshatva'' (dryness), ''kashaya'' comes in the highest degree, ''katu'' in the medium degree and ''tikta'' in the lowest degree. Considering ''ushnatva'' (hotness), ''lavana'' comes on the top, ''amla'' in the middle, ''katuka'' on the bottom. From the point of view of ''snigdhatva'' (unctuousness), ''madhura'' is in the highest degree, ''amla'' in the middle and ''lavana'' in the lowest one.

Considering ''sheetatwa'' (coldness), ''madhura, kashaya'' and ''tikta'' come in order of superiority. Considering ''gurutva'' (heaviness), ''madhura'' comes in the highest degree, ''kashaya'' comes next, and ''lavana'' in the lowest degree. Considering ''laghutva'' (lightness), ''tikta'' comes on the top, then ''katu'' and lastly ''amla''. Some take ''lavana'' as the inferior one in the category light ''rasas''. Thus, ''lavana'' is placed in the lowest order considering both ''gaurava'' (heaviness) and ''laghutva'' (lightness). [53-56]

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==== ''Vipaka'' (metabolites) ====

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pittakRut sRuShTaviNmUtraH pAko~amlaH shukranAshanaH|

teShAM guruH syAnmadhuraH kaTukAmlAvato~anyathA||62||

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''Katu vipaka'' impairs ''shukra'' (semen), obstructs (excretion of) faeces and urine and aggravates ''vata''. ''Madhura vipaka'' helps excretion of urine and faeces from the body, increases ''kapha'' and semen. ''Amla vipaka'' aggravates ''pitta'', helps excretion of faeces and urine and damages semen. Amongst them, ''madhura vipaka'' is ''guru'' (heavy) and the other two (''katu'' and ''amla'') ''vipakas'' are ''laghu''. [61-62]

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विपाकलक्षणस्याल्पमध्यभूयिष्ठतां प्रति|

द्रव्याणां गुणवैशेष्यात्तत्र तत्रोपलक्षयेत्||६३||

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shItoShNamiti, vIryaM tu kriyate yena yA kriyA|

nAvIryaM kurute ki~jcit sarvA vIryakRutA kriyA||65||

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Some hold that there is eight-fold ''veerya'': ''mridu'' (soft), ''tikshna'' (sharp), ''guru'' (heavy), ''laghu'' (light), ''snigdha'' (unctuous), ''ruksha'' (rough), ''ushna'' (hot) and ''sheeta'' (cold) while some opine that there are only two ''veeryas'' : ''sheeta'' (cold) and ''ushna'' (hot). In fact, ''veerya'' (potency) is that which is responsible for each and every action. The substance can exert no action in absence of ''veerya'' and as such (it is concluded that) all actions are exerted due to ''veerya''. [64-65]

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==== Characteristics of ''rasa, veerya, vipaka'' ====

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balasAmye rasAdInAmiti naisargikaM balam|73|

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(For instance) just as ''chitraka'' is ''katu'' in ''rasa'' and ''vipaka'' and ''ushna'' in ''veerya'', similar is ''danti'' but the latter is purgative (while the former is not). Poison acts as antidote to poison, here also the cause is ''prabhava''. Likewise, the action of ''urdhwabhagahara'' (emetics) and ''anulomika'' (purgatives) is due to ''prabhava''. Various effects of gems worn (on the body) is also due to ''prabhava'', but their ''prabhava'' is incomprehenisble. Thus, ''vipaka, veerya'' and ''prabhava'' are explained well. Some drug acts by (means of) ''rasa'', other by ''veerya'' and other by ''guna, vipaka'' or ''prabhava''. In case of equality of strength, ''vipaka'' subdues ''rasa, veerya'' subdues both, and ''prabhava'' all these three. These are the natural relative degree of strength. [68-72]

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==== Means of knowing ''rasa'' ====

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vaishadyastambhajADyairyo rasanaM yojayedrasaH|

badhnAtIva ca yaH kaNThaM kaShAyaH sa vikAsyapi||79||

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Hereafter, I will describe the characters of the six ''rasas''. ''Madhura rasa'' is known by its actions – unction, pleasure, exhilaration and softening. While in mouth, it pervades and as if making a coating there.

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''Kashaya'' is that which produces non-sliminess, stiffness and insensibility in tongue, as if choking the throat and is also ''vikasi''in nature. [73-79]

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एवमुक्तवन्तं भगवन्तमात्रेयमग्निवेश उवाच- भगवन्!

श्रुतमेतदवितथमर्थसम्पद्युक्तं भगवतो यथावद्द्रव्यगुणकर्माधिकारे वचः, परं

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tatra yAnyAhAramadhikRutya bhUyiShThamupayujyante teShAmekadeshaM vairodhikamadhikRutyopadekShyAmaH- na matsyAn payasA sahAbhyavaharet,ubhayaM hyetanmadhuraM madhuravipAkaM mahAbhiShyandi shItoShNatvAdviruddhavIryaM viruddhavIryatvAcchoNitapradUShaNAyamahAbhiShyanditvAnmArgoparodhAya ca||82||

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Amongst them, I will mention the incompatible (''vairodhika'') food which is mostly used, such as, one should not take fish with milk. Both of them are having ''madhura'' (''rasa''). ''Madhura vipaka'', ''mahabhishyandi'' (great obstructor of the channels), because milk is ''sheeta'' and fish is ''ushna'' which is ''viruddhavÍrya'' (antagonistic in terms of ''veerya''), due to conflicting ''veeryas'', it vitiates blood and due to being ''mahabhishyandi'', creates obstruction in channels. [82]

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तन्निशम्यात्रेयवचनमनु भद्रकाप्योऽग्निवेशमुवाच-

सर्वानेव मत्स्यान् पयसा सहाभ्यवहरेदन्यत्रैकस्माच्चिलिचिमात्, स पुनः शकली लोहितनयनः सर्वतो

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tannishamyAtreyavacanamanu bhadrakApyo~agniveshamuvAca- sarvAneva matsyAn payasA sahAbhyavaharedanyatraikasmAccilicimAt, sa punaH shakalIlohitanayanaH sarvato lohitarAjI rohitAkAraH prAyo bhUmau carati, taM cet payasA sahAbhyavaharenniHsaMshayaM shoNitajAnAM vibandhajAnAM cavyAdhInAmanyatamamathavA maraNaM prApnuyAditi||83||

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Having heard the statement of Atreya, Bhadrakapya said to Agnivesha, “one may take all types of fish alongwith milk except only one -''chilchima''. That scaly, red-eyed, with alround red strips, having shape like that of ''rohita'' often moves on land. If one takes it along with milk, he undoubtedly becomes victim of one of the disorders of ''rakta'' (blood) or ''vibandha'' (constipation) or death”. [83]

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नेति भगवानात्रेयः- सर्वानेव मत्स्यान्न पयसा सहाभ्यवहरेद्विशेषतस्तु चिलिचिमं,

स हि महाभिष्यन्दित्वात् स्थूललक्षणतरानेतान् व्याधीनुपजनयत्यामविषमुदीरयति

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madhusarpiShI samaghRute, madhu vAri cAntarikShaM samaghRutaM, madhu puShkarabIjaM, madhu pItvoShNodakaM, bhallAtakoShNodakaM, takrasiddhaHkampillakaH, paryuShitA kAkamAcI, a~ggArashUlyo bhAsashceti viruddhAni|

ityetadyathAprashnamabhinirdiShTaM bhavatIti||84||

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“No”, said Lord Atreya. “One should not take any fish along with milk particularly ''chilchima'' because it being a great obstructor of channels produces these disorders with gross symptoms and also excites ''amavisha''. Meat of domestic, marshy and aquatic animals should not be taken mixed with honey, sesamum, jaggery, milk, black gram, radish, lotus stalk or germinated grains because it causes deafness, blindness, tremors, coldness, indistinct voice, dumbness, nasal voice or death. The potherb of ''pushkara'' or ''rohini'' or (meat of) pigeon fried with mustard oil should not be taken along with honey and milk because it causes obstruction in blood-circulation, atherosclerosis, epilepsy, goitre, ''rohini'' or death. After eating radish, garlic, ''sigru, arjaka, tulshi'' etc. one should not take milk because of risk of skin diseases. The potherb of ''jatuka'' or ripe (fruit of) ''nikucha'' should not be taken alongwith honey and milk as it causes death or loss of strength, luster, energy and prowess, impotency, and several severe diseases. The same ripe (fruit of) ''nikucha'' should not be taken with soup of blackgram, jaggery and ghee because they are antagonistic to each other. Likewise, ''amra,'' ''amrataka, matulunga, nikucha, karamarda, mocha, dantashatha, badara, koshamra, bhavya, jambu, kapittha, tintidika,'' ''parawata, akshoda, panasa, narikela, dadima, amalaka'' – these fruits and similar other substances, all sour liquids or non-liquids are antagonistic to milk. ''Kangu, vanaka, makusthaka, kulattha'', black gram, and ''nikucha'' are antagonistic to milk. The potherb of ''padmottarika'' (''kusumbha''), ''sharkara and maireya'' (types of wine) and madhu, all used together are antagonistic, and vitiate vata too much. Haridraka (a bird) fried with mustard oil is antagonistic and vitiates pitta too much. ''Payasa'' (rice cooked with milk) taken with after-meal drink of ''mantha'' (a drink prepared from roasted grain flour) is antagonistic and vitiates ''kapha'' too much. ''Upodika'' (a potherb) cooked with sesamum paste causes diarrhea. (Meat of) ''balaka'' (crane) along with ''varuni'' (a type of wine) or ''kulmada'' (grains soaked with water and then fried) is antagonistic. The same fried with lard causes instantaneous death. Meat of peacock attached to the stick of ''eranda'', cooked in the fire with castor wood fuel, and mixed with castor oil causes instantaneous death. Meat of ''haridraka'' attached with stick of ''haridraka'', cooked in the fire of ''haridra'' causes instantaneous death. The same mixed with ash and dust along with honey also causes instantaneous death. ''Pippali'' fried with fish-cooking media and ''kakamachi'' mixed with honey causes death. Hot honey taken by a person afflicted with heat leads to death. Likewise, honey and ghee in equal quantity, honey and rainwater in equal quantity, honey and lotus seed, hot water after taking honey, hot water after taking ''bhallataka, kampillaka'' cooked with buttermilk, stale ''kakamachi'' and ''bhasa'' roasted on iron rod-all these are antagonistic. Thus, described according to the question. [84]

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==== Definition of ''viruddha'' ====

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j~jeyaM vidhiviruddhaM tu bhujyate nibhRute na yat|

tadevaMvidhamannaM syAdviruddhamupayojitam||101||

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That, which is antagonistic with respect to place, time, ''agni'', dose, suitability, ''dosha,'' processing, potency, bowels, health condition, order, contra-indication, indication, cooking, combination, palatability, richness (in properties), rules of eating, is considered unwholesome or unfit for human consumption.

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It is antagonism in terms of rules if the food is not taken in privacy. Food taken in the above way is known as antagonistic. [86-101]

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==== Diseases due to antagonism ====

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kilAsakuShThagrahaNIgadAnAM shothAmlapittajvarapInasAnAm [68] |

santAnadoShasya tathaiva mRutyorviruddhamannaM pravadanti hetum||103||

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Antagonistic (''viruddha'') food is the cause of impotency, blindness, erysipelas, ascites, pustules, insanity, fistula-in-ano, fainting, narcosis, tympanitis, spasm in the throat, anaemia, ''ama visha'', leucoderma, leprosy, ''grahaniroga'', oedema, acid gastritis, fever, rhinitis, genetic disorders and even death. [102-103]

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==== Management ====

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sAtmyato~alpatayA vA~api dIptAgnestaruNasya ca|

snigdhavyAyAmabalinAM viruddhaM vitathaM bhavet||106||

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Purgation, emesis, pacification or prior use of wholesome substance alleviates the disorders caused by antagonistic (''viruddha'') food. Antagonism is neutralized by suitability, small quantity, strong digestive power, in young, and in persons having unction, physical exercise, and strength. [105-106]

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==== Summary ====

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vairodhikanimittAnAM vyAdhInAmauShadhaM ca yat|

AtreyabhadrakApyIye tat sarvamavadanmuniH||113||

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In summary, different views of the sages regarding ''rasa'', drugs according to properties and actions, number of drugs according to ''rasa'', argument in the number (six) of in six ''rasa'', definition of ''rasa'' and ''anurasa'', and definitions of ''paradi gunas'' separately, division of five ''bhutas'' in six ''rasas'', preponderance of properties in up-moving and down-moving drugs, variations in combination of ''rasas'', characters and exceptions in properties and actions of drugs (''rasas''), three degrees of ''rasa'' according to ''guna'' etc. definition of ''vipaka'' and ''prabhava'', decision about the number of ''veerya'', characters of six ''rasas'', the concept of antagonism (''viruddha'') as applicable to food and drugs, along with their effects and their treatment – all this has been described by the sage in the chapter of Atreya, Bhadrakapya etc. [107-113]

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#Naveen H. Dave, Vipaka karmanishtaya Thesis, IPGT&RA, Gujarat Ayurved University, Jamnagar,1998

#Dwarkanath C., The Fundamental Principles of Ayurveda, Chaukhambha Sanskrit Series, Varanasi; 2009: pp-180

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