Rasa Vimana - Revision history

Agnivesha at 08:09, 23 February 2024

2024-02-23T08:09:50Z

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	\|data7 = Panja A.		\|data7 = Panja A.
	\|label8 = Editors		\|label8 = Editors
	\|data8 = Khandel S.K., Bhagwat M., Deole Y.S., Basisht G.		\|data8 = Khandel S.K., Bhagwat M., [[Yogesh Deole\|Deole Y.S.]], [[Gopal Basisht\|Basisht G.]]
	\|label9 = Year of publication		\|label9 = Year of publication
	\|data9 = 2020		\|data9 = 2020

Agnivesha at 13:59, 7 March 2023

2023-03-07T13:59:10Z

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	<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>
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	<big>'''Abstract'''</big>		<big>'''Abstract'''</big>
			<p 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 [[rasa]]s - 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. </p>
	<~~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 [[rasa]]s - 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, [[dietary guidelines]], ashta vidha ahara visheshayatana.		'''Keywords:''' [[Rasa]], taste, diet, codes of conduct for taking food, principles of diet, [[dietary guidelines]], ashta vidha ahara visheshayatana.

Agnivesha at 06:07, 20 September 2022

2022-09-20T06:07:46Z

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Agnivesha: /* Three substances contra-indicated for long term consumption and their effects ob body */

2022-09-16T09:55:06Z

Three substances contra-indicated for long term consumption and their effects ob body

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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 on body ===
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	==== Effect of long term consumption of salt ====		==== 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 ग्लानिशैथिल्यदौर्बल्याभिनिर्वृत्तिकरं 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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	Salt is endowed with hotness, sharpness, moistening, laxative, and relishing qualities and is not so heavy and unctuous. ~~Quite like long peppers, it has apparent~~ benefits when used ~~properly~~ and ~~sparingly, but causes accumulation of ''doshas''~~ when used habitually or excessively. Its excessive usage causes malaise, laxity and debility in the body. The people of villages, cities, communes and districts who use it continuously are exceedingly depressed, have loose muscles and blood and low tolerance for pain. Such inhabitants as those of ''Bahlika, Saurashtra, Sindhu'' and ''Sauveera'' (countries / regions in ancient times) even take salt with milk. Moreover, such regions of the world have barren, saline soil and plants – herbs, shrubs, trees and big trees – that do not grow or are stunted because of damage by salt. Hence one should not use salt too much. Even the persons who tend to use excessive salt fall victims to untimely baldness, graying of hair and wrinkles. [18]		Salt is endowed with hotness, sharpness, moistening, laxative, and relishing qualities and is not much heavy to digest and unctuous. It gives immediate benefits when used proper course and combination. But when used habitually or excessively, it causes accumulation of [[dosha]].

			Its excessive usage causes malaise, laxity and debility in the body. The people of villages, cities, communes and districts who use it continuously are exceedingly depressed, have loose muscles and blood and low tolerance for pain. Such inhabitants as those of [https://en.wikipedia.org/wiki/Bahlikas Bahlika], [https://en.wikipedia.org/wiki/Saurashtra_(region) Saurashtra], [https://en.wikipedia.org/wiki/Sindhu_Kingdom Sindhu] and [https://en.wikipedia.org/wiki/Sauvira_Kingdom#:~:text=Sauv%C4%ABra%20was%20an%20ancient%20kingdom,mentioned%20alongside%20the%20Sindhu%20Kingdom. Sauveera] (countries / regions in ancient times) even take salt with milk. Moreover, such regions of the world have barren, saline soil and plants – herbs, shrubs, trees and big trees – that do not grow or are stunted because of damage by salt. Hence one should not use salt too much. Even the persons who tend to use excessive salt fall victims to untimely baldness, graying of hair and wrinkles. [18]
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Agnivesha at 08:44, 26 August 2022

2022-08-26T08:44:24Z

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Agnivesha at 07:36, 26 August 2022

2022-08-26T07:36:07Z

← Older revision		Revision as of 07:36, 26 August 2022
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	\|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, Ayurveda, Indian system of medicine, charak samhita.		\|keywords=Rasa, taste, diet, codes of conduct for taking food, principles of diet, ashta vidha ahara visheshayatana, Ayurveda, Indian system of medicine, charak samhita, ancinet medical texts, ayurvedic medicine, Deole yogesh, basisht gopal,Joshi V.K., Ghildiyal S., asit panja,Khandel S.K.,Bhagwat M..
	\|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=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
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	<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>		<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''.		'''Keywords:''' [[Rasa]], taste, diet, codes of conduct for taking food, principles of diet, [[dietary guidelines]], ashta vidha ahara visheshayatana.


	== Introduction ==		== Introduction ==
	<div style="text-align:justify;">		<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 [[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]].		The chapter [[Rasa Vimana]] deals with ''rasa'' and [[dosha]], since [[rasa]] is the primary trigger for the action of drugs on [[dosha]]. Three [[rasa]] 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 [[kshara]] (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 [[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.		Another agent discussed in this chapter is drugs used in pacifying aggravated [[dosha]]. The use of a [[dravya]] 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 [[vikriti]] vishama [[samavaya]]. [[Rasa]], [[dravya]], [[dosha]] and [[vikara]] [[prabhava]] are based upon these two principles. The three [[dravya]] 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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	Now we shall expound the chapter "Rasa Vimana"(Taste-based factors for the measurement of diseases and drugs). Thus said Lord Atreya. [1-2]		Now we shall expound the chapter [[Rasa]] [[Vimana]](Taste-based factors for the measurement of diseases and drugs). Thus said Lord Atreya. [1-2]

	=== Importance and objective of vimana sthana ===		=== Importance and objective of vimana sthana ===
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	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]		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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	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]		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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Eganeesh: /* Further reading */

2021-09-23T12:53:47Z

Eganeesh: /* Further reading */

2021-09-23T12:53:04Z

Anaghas: /* Tattva Vimarsha (Fundamental Principles) */

2021-07-17T09:22:47Z

Tattva Vimarsha (Fundamental Principles)

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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 [[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 [[~~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 [[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]].		*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.

Anaghas: /* Tattva Vimarsha (Fundamental Principles) */

2021-07-17T09:20:45Z

Tattva Vimarsha (Fundamental Principles)

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	15. MedicineNet: Definition of Tetany<br />		15. MedicineNet: Definition of Tetany<br />
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	15. MedicineNet: Definition of Tetany<br />		15. MedicineNet: Definition of Tetany<br />
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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 [[akasa]] , 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).
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	! rowspan="1"\| Description		! rowspan="1"\| Description
	\|-		\|-
	\| 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.
	\|-		\|-
	\| 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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	! rowspan="1"\| Description		! rowspan="1"\| Description
	\|-		\|-
	\| 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.
	\|-		\|-
	\| 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.
	\|-		\|-
	\| 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.
	\|-		\|-
	\| 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]].
	\|-		\|-
	\| 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].		\| 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].