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Atreyabhadrakapyiya Adhyaya (view source)

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|title=Atreyabhadrakapyiya Adhyaya

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|titlemode=append

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|keywords=Pharmacology, Rasa (taste), guna (quality), veerya (energy or potency of active drug molecule), vipaka (metabolite), prabhava (specific principle), mahabhuta, therapeutic value

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|description=Sutra Sthana Chapter 26. Pharmacological principles of wholesome and unwholesome diet

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<big>'''Sutra Sthana Chapter 26. Pharmacological principles of wholesome and unwholesome diet '''</big>

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

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अथात आत्रेयभद्रकाप्यीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

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athāta ātrēyabhadrakāpyīyamadhyāyaṁ vyākhyāsyāmaḥ||1||

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iti ha smAha bhagavAnAtreyaH||2||

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Now we shall expound the chapter entitled [[Atreyabhadrakapyiya]]. Thus said Lord Atreya. [1-2]

==== Participants in the conference ====

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आत्रेयो भद्रकाप्यश्च शाकुन्तेयस्तथैव च|

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तेषां तत्रोपविष्टानामियमर्थवती कथा|

बभूवार्थविदां सम्यग्रसाहारविनिश्चये||७||

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ātrēyō bhadrakāpyaśca śākuntēyastathaiva ca|

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teShAM tatropaviShTAnAmiyamarthavatI kathA|

babhUvArthavidAM samyagrasAhAravinishcaye||7||

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</div></div>

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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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एक एव रस इत्युवाच भद्रकाप्यः, यं पञ्चानामिन्द्रियार्थानामन्यतमं

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अपरिसङ्ख्येया रसा इति काङ्कायनो बाह्लीकभिषक्,

आश्रयगुणकर्मसंस्वादविशेषाणामपरिसङ्ख्येयत्वात्||८||

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ēka ēva rasa ityuvāca bhadrakāpyaḥ, yaṁ pañcānāmindriyārthānāmanyatamaṁ

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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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तच्चैव कारणमपेक्षमाणाः षण्णां रसानां परस्परेणासंसृष्टानां

लक्षणपृथक्त्वमुपदेक्ष्यामः||९||

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ṣaḍēva rasā ityuvāca bhagavānātrēyaḥ punarvasuḥ,

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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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अग्रे तु तावद्द्रव्यभेदमभिप्रेत्य किञ्चिदभिधास्यामः|

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तस्य गुणाः शब्दादयो गुर्वादयश्च द्रवान्ताः, कर्म पञ्चविधमुक्तं

वमनादि||१०||

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agrē tu tāvaddravyabhēdamabhiprētya kiñcidabhidhāsyāmaḥ|

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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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मृदुलघुसूक्ष्मश्लक्ष्णशब्दगुणबहुलान्याकाशात्मकानि,

तानि मार्दवसौषिर्यलाघवकराणि||११||

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tatra dravyāṇi gurukharakaṭhinamandasthiraviśadasāndrasthūlagandhaguṇabahulāni pārthivāni, tānyupacayasaṅghātagauravasthairyakarāṇi; dravasnigdhaśītamandamr̥dupicchilarasaguṇabahulānyāpyāni,

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tatra dravyANi gurukharakaThinamandasthiravishadasAndrasthUlagandhaguNabahulAni pArthivAni [1] , tAnyupacayasa~gghAtagauravasthairyakarANi;dravasnigdhashItamandamRudupicchilarasaguNabahulAnyApyAni, tAnyupakledasnehabandhaviShyandamArdavaprahlAdakarANi;uShNatIkShNasUkShmalaghurUkShavishadarUpaguNabahulAnyAgneyAni, tAni dAhapAkaprabhAprakAshavarNakarANi;laghushItarUkShakharavishadasUkShmasparshaguNabahulAni vAyavyAni, tAni raukShyaglAnivicAravaishadyalAghavakarANi;mRudulaghusUkShmashlakShNashabdaguNabahulAnyAkAshAtmakAni, tAni mArdavasauShiryalAghavakarANi||11||

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''Dravyas'' (drugs) which have properties of ''guru'' (heavy), ''khara'' (coarse), ''kathina'' (hard), ''manda'' (slow), ''sthira'' (stable), ''vishada'' (non-slimy), ''sandra'' (solid), ''sthula'' (gross) possess the predominant ''gandha guna'' of ''parthiva'' (i.e., primarily made up of ''prithvi bhuta'') exert actions like ''upachaya'' (development), ''sanghata'' (compactness), ''gaurava'' (heaviness) and ''sthairya'' (firmness).

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''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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anēnōpadēśēna nānauṣadhibhūtaṁ jagati kiñciddravyamupalabhyatē

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anenopadeshena nAnauShadhibhUtaM jagati ki~jciddravyamupalabhyate tAM tAM yuktimarthaM ca taM tamabhipretya||12||

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On this basis, there is no substance in the universe which cannot be used as a medicinal drug, on the condition that they are used with rational method and with a definite objective. [12]

==== Description of drug action ====

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न तु केवलं गुणप्रभावादेव द्रव्याणि कार्मुकाणि भवन्ति; द्रव्याणि हि

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यदा कुर्वन्ति, स कालः; यथा कुर्वन्ति, स उपायः; यत् साधयन्ति, तत्

फलम्||१३||

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na tu kēvalaṁ guṇaprabhāvādēva dravyāṇi kārmukāṇi bhavanti;

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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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भेदश्चैषां त्रिषष्टिविधविकल्पो द्रव्यदेशकालप्रभावाद्भवति, तमुपदेक्ष्यामः||१४||

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bhēdaścaiṣāṁ triṣaṣṭividhavikalpō dravyadēśakālaprabhāvādbhavati,

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bhedashcaiShAM triShaShTividhavikalpo dravyadeshakAlaprabhAvAdbhavati, tamupadekShyAmaH||14||

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There are sixty-three types of variations of ''rasas'' according to substance, place and time, that is mentioned in the following verses. [14]

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स्वादुरम्लादिभिर्योगं शेषैरम्लादयः पृथक्|

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षट् चैवैकरसानि स्युरेकं षड्रसमेव तु|२२|

इति त्रिषष्टिर्द्रव्याणां निर्दिष्टा रससङ्ख्यया||२२||

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svāduramlādibhiryōgaṁ śēṣairamlādayaḥ pr̥thak|

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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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triṣaṣṭiḥ syāttvasaṅkhyēyā rasānurasakalpanāt |

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triShaShTiH syAttvasa~gkhyeyA rasAnurasakalpanAt [3] |

rasAstaratamAbhyAM [4] tAM sa~gkhyAmatipatanti hi||23||

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The count of 63 (combinations of ''rasa'') becomes countless when factoring in the ''anurasas'' and innumerable variations of ''rasas''. [23]

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संयोगाः सप्तपञ्चाशत् कल्पना तु त्रिषष्टिधा|

रसानां तत्र योग्यत्वात् कल्पिता रसचिन्तकैः||२४||

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saṁyōgāḥ saptapañcāśat kalpanā tu triṣaṣṭidhā|

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saMyogAH saptapa~jcAshat kalpanA tu triShaShTidhA|

rasAnAM tatra yogyatvAt [1] kalpitA rasacintakaiH||24||

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Thus, the scholars of ''rasa'', have mentioned fifty-seven combinations and sixty-three forms of ''rasas'' (after adding six pure forms of ''rasas'' in fifty-seven combinations) on the basis of their applicability. [24]

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क्वचिदेको रसः कल्प्यः संयुक्ताश्च रसाः क्वचित्|

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द्रव्याणि द्विरसादीनि संयुक्तांश्च रसान् बुधाः|

रसानेकैकशो वाऽपि कल्पयन्ति गदान् प्रति||२६||

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kvacidēkō rasaḥ kalpyaḥ saṁyuktāśca rasāḥ kvacit|

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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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yaḥ syādrasavikalpajñaḥ syācca dōṣavikalpavit|

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yaH syAdrasavikalpaj~jaH syAcca doShavikalpavit|

na sa muhyedvikArANAM hetuli~ggopashAntiShu [1] ||27||

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One, who is conversant with the variations of ''rasas'' and ''doshas'', does not confuse in diagnosing the cause and symptoms of the disease and decide the course of treatment of diseases. [27]

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व्यक्तः शुष्कस्य चादौ च रसो द्रव्यस्य लक्ष्यते|

विपर्ययेणानुरसो रसो नास्ति हि सप्तमः||२८||

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vyaktaḥ śuṣkasya cādau ca rasō dravyasya lakṣyatē|

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vyaktaH shuShkasya cAdau ca raso dravyasya lakShyate|

viparyayeNAnuraso raso nAsti hi saptamaH||28||

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''Rasa'' is that which is perceived at first in dry form (of the substance). The contrary (perceived afterwards and drug in wet form) is known as ''anurasa'' (subsidiary taste). There is no seventh ''rasa'' (as unmanifested one). [28]

==== ''Guna'' (properties) ====

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परापरत्वे युक्तिश्च सङ्ख्या संयोग एव च|

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इति स्वलक्षणैरुक्ता गुणाः सर्वे परादयः|

चिकित्सा यैरविदितैर्न यथावत् प्रवर्तते||३५||

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parāparatvē yuktiśca saṅkhyā saṁyōga ēva ca|

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iti svalakShaNairuktA guNAH sarve parAdayaH|

cikitsA yairaviditairna yathAvat pravartate||35||

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''Paratva'' (excellence), ''aparatva'' (non-excellence), [[Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|''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.

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''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). ''Prithaktva'' 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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guṇā guṇāśrayā nōktāstasmādrasaguṇān bhiṣak|

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guNA guNAshrayA noktAstasmAdrasaguNAn bhiShak|

vidyAddravyaguNAn [11] karturabhiprAyAH pRuthagvidhAH||36||

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</div></div>

Properties are not said to be located within properties (i.e., within themselves). Hence a physician should take the properties of ''rasas'' as those of ''dravyas'', taking into account the different intentions of the author. [36]

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अतश्च प्रकृतं बुद्ध्वा देशकालान्तराणि च|

तन्त्रकर्तुरभिप्रायानुपायांश्चार्थमादिशेत्||३७||

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ataśca prakr̥taṁ buddhvā dēśakālāntarāṇi ca|

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atashca prakRutaM buddhvA deshakAlAntarANi ca|

tantrakarturabhiprAyAnupAyAMshcArthamAdishet||37||

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</div></div>

Hence one should decide the meaning after knowing the context, the factors like place and time, author's intentions and the scriptural methods (like ''tantrayukti''). [37]

+

षड्विभक्तीः प्रवक्ष्यामि रसानामत उत्तरम्|

षट् पञ्चभूतप्रभवाः सङ्ख्याताश्च यथा रसाः||३८||

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ṣaḍvibhaktīḥ pravakṣyāmi rasānāmata uttaram|

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ShaDvibhaktIH pravakShyAmi rasAnAmata uttaram|

ShaT pa~jcabhUtaprabhavAH sa~gkhyAtAshca yathA rasAH||38||

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</div></div>

Hereafter, I will tell about the six divisions of ''rasa'' and also that the ''rasas'' have originated from the five ''bhutas''. [38]

==== Basic composition of ''rasa'' ====

+

सौम्याः खल्वापोऽन्तरिक्षप्रभवाः प्रकृतिशीता लघ्व्यश्चाव्यक्तरसाश्च,

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जङ्गमस्थावराणां भूतानां मूर्तीरभिप्रीणयन्ति, तासु मूर्तिषु षडभिमूर्च्छन्ति

रसाः||३९||

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saumyāḥ khalvāpō'ntarikṣaprabhavāḥ prakr̥tiśītā laghvyaścāvyaktarasāśca,

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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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</div></div>

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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]

</div>

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+

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

एवमेषां रसानां षट्त्वमुपपन्नं न्यूनातिरेकविशेषान्महाभूतानां भूतानामिव स्थावरजङ्गमानां

नानावर्णाकृतिविशेषाः; षडृतुकत्वाच्च कालस्योपपन्नो महाभूतानां न्यूनातिरेकविशेषः||४०||

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tēṣāṁ ṣaṇṇāṁ rasānāṁ sōmaguṇātirēkānmadhurō rasaḥ,

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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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</div></div>

+

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]

</div>

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+

तत्राग्निमारुतात्मका रसाः प्रायेणोर्ध्वभाजः, लाघवादुत्प्लवनत्वाच् वायोरूर्ध्वज्वलनत्वाच्च

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

+

tatrāgnimārutātmakā rasāḥ prāyēṇōrdhvabhājaḥ, lāghavādutplavanatvācca vāyōrūrdhvajvalanatvācca vahnēḥ; salilapr̥thivyātmakāstu prāyēṇādhōbhājaḥ, pr̥thivyā gurutvānnimnagatvāccōdakasya; vyāmiśrātmakāḥ

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

+

</div></div>

+

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]

</div>

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+

तेषां षण्णां रसानामेकैकस्य यथाद्रव्यं गुणकर्माण्यनुव्याख्यास्यामः||४२||

+

tēṣāṁ ṣaṇṇāṁ rasānāmēkaikasya yathādravyaṁ guṇakarmāṇyanuvyākhyāsyāmaḥ||42||

teShAM ShaNNAM rasAnAmekaikasya yathAdravyaM guNakarmANyanuvyAkhyAsyAmaH||42||

+

</div></div>

Now I shall describe the properties and actions of each of the six ''rasas'' according to ''dravyas'' (which are their substrata). [42]

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

+

तत्र, मधुरो रसः शरीरसात्म्याद्रसरुधिरमांसमेदोस्थिमज्जौजःशुक्राभिवर्धन

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श्वासकासप्रतिश्यायालसकशीतज्वरानाहास्यमाधुर्यवमथुसञ्ज्ञास्वरप्रणाशगलगण्डगण्डमालाश्लीपद- गलशोफबस्तिधमनीगलोपलेपाक्ष्यामयाभिष्यन्दानित्येवम्प्रभृतीन्

कफजान् विकारानुपजनयति (१)|४३|

+

tatra, madhurō rasaḥ śarīrasātmyādrasarudhiramāṁsamēdōsthimajjaujaḥśukrābhivardhana āyuṣyaḥ ṣaḍindriyaprasādanō balavarṇakaraḥ pittaviṣamārutaghnastr̥ṣṇādāhapraśamanastvacyaḥ kēśyaḥ kaṇṭhyō

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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 mArdavamAlasyamatisvapnaMgauravamanannAbhilAShamagnerdaurbalyamAsyakaNThayormAMsAbhivRuddhiMshvAsakAsapratishyAyAlasakashItajvarAnAhAsyamAdh<br>uryavamathusa~jj~jAsvarapraNAshagalagaNDagaNDamAlAshlIpada-galashophabastidhamanIgalopalepAkShyAmayAbhiShyandAnityevamprabhRutIn kaphajAn vikArAnupajanayati (1)|43|

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</div></div>

+

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.

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

+

अम्लो रसो भक्तं रोचयति, अग्निं दीपयति, देहं बृंहयति ऊर्जयति, मनो बोधयति, इन्द्रियाणि दृढीकरोति, बलं वर्धयति, वातमनुलोमयति, हृदयं तर्पयति, आस्यमास्रावयति, भुक्तमपकर्षयति क्लेदयति जरयति, प्रीणयति, लघुरुष्णः स्निग्धश्च|

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कायं शिथिलीकरोति, क्षीणक्षतकृशदुर्बलानां श्वयथुमापादयति, अपि च

क्षताभिहतदष्टदग्धभग्नशूनप्रच्युतावमूत्रितपरिसर्पितमर्दितच्छिन्नभिन्नविश्लिष्टोद्विद्धोत्पिष्टादीनि पाचयत्याग्नेयस्वभावात्, परिदहति कण्ठमुरो हृदयं च (२)|४३|

+

amlō rasō bhaktaṁ rōcayati, agniṁ dīpayati, dēhaṁ br̥ṁhayati ūrjayati, manō

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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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</div></div>

+

''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.

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</div>

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

+

लवणो रसः पाचनः क्लेदनो दीपनश्च्यावनश्छेदनो भेदनस्तीक्ष्णः सरो

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वलिपलितखालित्यमापादयति, अपि च लोहितपित्ताम्लपित्तविसर्पवातरक्तविचर्चिकेन्द्रलुप्तप्रभृतीन्विकारानुपजनयति

(३)|४३|

+

lavaṇō rasaḥ pācanaḥ klēdanō dīpanaścyāvanaśchēdanō

Line 666: Line 772:

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|

+

</div></div>

+

''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.

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</div>

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

+

कटुको रसो वक्त्रं शोधयति, अग्निं दीपयति, भुक्तं शोषयति, घ्राणमास्रावयति,

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वाय्वग्निगुणबाहुल्याद्भ्रमदवथुकम्पतोदभेदैश्चरणभुजपार्श्वपृष्ठप्रभृतिषु

मारुतजान् विकारानुपजनयति (४)

+

kaṭukō rasō vaktraṁ śōdhayati, agniṁ dīpayati, bhuktaṁ śōṣayati,

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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)

+

</div></div>

+

''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.

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

+

तिक्तो रसः स्वयमरोचिष्णुरप्यरोचकघ्नो विषघ्नः क्रिमिघ्नो

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रसरुधिरमांसमेदोस्थिमज्जशुक्राण्युच्छोषयति, स्रोतसां खरत्वमुपपादयति, बलमादत्ते,

कर्शयति, ग्लपयति, मोहयति, भ्रमयति, वदनमुपशोषयति, अपरांश्च वातविकारानुपजनयति (५)

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tiktō rasaḥ svayamarōciṣṇurapyarōcakaghnō viṣaghnaḥ krimighnō

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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)

+

</div></div>

+

''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.

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</div>

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

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कषायो रसः संशमनः सङ्ग्राही सन्धानकरः पीडनो रोपणः शोषणः स्तम्भनः

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तर्षयति, स्तम्भयति, खरविशदरूक्षत्वात् पक्षवधग्रहापतानकार्दितप्रभृतींश्च

वातविकारानुपजनयति||४३||

+

kaṣāyō rasaḥ saṁśamanaḥ saṅgrāhī sandhānakaraḥ pīḍanō rōpaṇaḥ

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kaShAyo rasaH saMshamanaH sa~ggrAhI sandhAnakaraH pIDano ropaNaH shoShaNaH stambhanaH shleShmaraktapittaprashamanaH sharIrakledasyopayoktArUkShaH shIto~alaghushca|

sa eva~gguNo~apyeka evAtyarthamupayujyamAna AsyaM shoShayati, hRudayaM pIDayati, udaramAdhmApayati, vAcaM nigRuhNAti, srotAMsyavabadhnAti,shyAvatvamApAdayati, puMstvamupahanti, viShTabhya jarAM gacchati, vAtamUtrapurISharetAMsyavagRuhNAti, karshayati, glapayati, tarShayati, stambhayati,kharavishadarUkShatvAt pakShavadhagrahApatAnakArditaprabhRutIMshca vAtavikArAnupajanayati||43||

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</div></div>

''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]

</div>

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+

इत्येवमेते षड्रसाः पृथक्त्वेनैकत्वेन वा मात्रशः सम्यगुपयुज्यमाना उपकाराय

भवन्त्यध्यात्मलोकस्य, अपकारकराः पुनरतोऽन्यथा भवन्त्युपयुज्यमानाः;

तान् विद्वानुपकारार्थमेव मात्रशः सम्यगुपयोजयेदिति||४४||

+

ityēvamētē ṣaḍrasāḥ pr̥thaktvēnaikatvēna vā mātraśaḥ samyagupayujyamānā upakārāya bhavantyadhyātmalōkasya,

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ityevamete ShaDrasAH pRuthaktvenaikatvena vA mAtrashaH [27] samyagupayujyamAnA upakArAya bhavantyadhyAtmalokasya, apakArakarAH punarato~anyathAbhavantyupayujyamAnAH; tAn vidvAnupakArArthameva mAtrashaH samyagupayojayediti||44||

+

</div></div>

These six ''rasas'', when used in proper quantity, are beneficial for all human beings, otherwise become harmful. Hence the wise should use these properly in proper quantity in order to derive benefit (from them) [44]

==== ''Veerya'' (potency) ====

+

भवन्ति चात्र-

शीतं वीर्येण यद्द्रव्यं मधुरं रसपाकयोः|

तयोरम्लं यदुष्णं च यद्द्रव्यं कटुकं तयोः||४५||

+

bhavanti cātra-

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shItaM vIryeNa yaddravyaM madhuraM rasapAkayoH|

tayoramlaM yaduShNaM ca yaddravyaM kaTukaM tayoH||45||

+

</div></div>

The substance (drug or diet) which is ''madhura'' in ''rasa'' and ''vipaka'' (biotransformation) is ''sheeta'' (cold) in ''veerya'' (potency). Likewise, the substance, ''amla'' (or ''katu'') in ''rasa'' and ''vipaka'', is ''ushna'' (hot) in ''veerya''. [45]

+

तेषां रसोपदेशेन निर्देश्यो गुणसङ्ग्रहः|

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यथा पयो यथा सर्पिर्यथा वा चव्यचित्रकौ|

एवमादीनि चान्यानि निर्दिशेद्रसतो भिषक्||४७||

+

tēṣāṁ rasōpadēśēna nirdēśyō guṇasaṅgrahaḥ|

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yathA payo yathA sarpiryathA vA cavyacitrakau|

evamAdIni cAnyAni nirdishedrasato bhiShak||47||

+

</div></div>

+

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]

</div>

+

+

मधुरं किञ्चिदुष्णं स्यात् कषायं तिक्तमेव च|

यथा महत्पञ्चमूलं यथाऽब्जानूपमामिषम्||४८||

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लवणं सैन्धवं नोष्णमम्लमामलकं तथा|

अर्कागुरुगुडूचीनां तिक्तानामुष्णमुच्यते||४९||

+

madhuraṁ kiñciduṣṇaṁ syāt kaṣāyaṁ tiktamēva ca|

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lavaNaM [31] saindhavaM noShNamamlamAmalakaM tathA|

arkAguruguDUcInAM tiktAnAmuShNamucyate||49||

+

</div></div>

+

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]

</div>

+

+

किञ्चिदम्लं हि सङ्ग्राहि किञ्चिदम्लं भिनत्ति च|

यथा कपित्थं सङ्ग्राहि भेदि चामलकं तथा||५०||

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तस्माद्रसोपदेशेन न सर्वं द्रव्यामादिशेत्|

दृष्टं तुल्यरसेऽप्येवं द्रव्ये द्रव्ये गुणान्तरम्||५२||

+

kiñcidamlaṁ hi saṅgrāhi kiñcidamlaṁ bhinatti ca|

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tasmAdrasopadeshena [33] na sarvaM dravyAmAdishet|

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

+

</div></div>

+

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]

</div>

+

+

रौक्ष्यात् कषायो रूक्षाणामुत्तमो मध्यमः कटुः|

तिक्तोऽवरस्तथोष्णानामुष्णत्वाल्लवणः परः||५३||

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गौरवे लाघवे चैव सोऽवरस्तूभयोरपि|५७|

+

raukṣyāt kaṣāyō rūkṣāṇāmuttamō madhyamaḥ kaṭuḥ|

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

+

</div></div>

+

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.

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</div>

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

+

परं चातो विपाकानां लक्षणं सम्प्रवक्ष्यते||५७||

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कटुतिक्तकषायाणां विपाकः प्रायशः कटुः|

अम्लोऽम्लं पच्यते स्वादुर्मधुरं लवणस्तथा||५८||

+

paraṁ cātō vipākānāṁ lakṣaṇaṁ sampravakṣyatē||57||

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kaTutiktakaShAyANAM vipAkaH prAyashaH kaTuH|

amlo~amlaM pacyate svAdurmadhuraM lavaNastathA||58||

+

</div></div>

Hereafter, ''vipaka'' will be described. Substances having ''katu, tikta'' and ''kashaya rasas'' have often ''katu vipaka'', ''amla'' is transformed into ''amla, vipaka,'' and ''madhura'' and ''lavana'' have ''madhura vipaka''. [57-58]

+

मधुरो लवणाम्लौ च स्निग्धभावात्त्रयो रसाः|

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कटुतिक्तकषायास्तु रूक्षभावात्त्रयो रसाः|

दुःखाय मोक्षे दृश्यन्ते वातविण्मूत्ररेतसाम्||६०||

+

madhurō lavaṇāmlau ca snigdhabhāvāttrayō rasāḥ|

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kaTutiktakaShAyAstu rUkShabhAvAttrayo rasAH|

duHkhAya mokShe dRushyante vAtaviNmUtraretasAm||60||

+

</div></div>

''Madhura, lavana'' and ''amla'': these three ''rasas,'' due to ''snigdhatva'' (unctuousness), are often conducive to elimination of flatus, urine and faeces.

On the contrary, ''katu, tikta'' and ''kashaya'': these three ''rasas,'' due to ''rukshatva'' (dryness), create hindrances in the elimination of flatus, faeces, urine and semen. [59-60]

+

शुक्रहा बद्धविण्मूत्रो विपाको वातलः कटुः|

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पित्तकृत् सृष्टविण्मूत्रः पाकोऽम्लः शुक्रनाशनः|

तेषां गुरुः स्यान्मधुरः कटुकाम्लावतोऽन्यथा||६२||

+

śukrahā baddhaviṇmūtrō vipākō vātalaḥ kaṭuḥ|

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pittakRut sRuShTaviNmUtraH pAko~amlaH shukranAshanaH|

teShAM guruH syAnmadhuraH kaTukAmlAvato~anyathA||62||

+

</div></div>

+

''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]

</div>

+

+

विपाकलक्षणस्याल्पमध्यभूयिष्ठतां प्रति|

द्रव्याणां गुणवैशेष्यात्तत्र तत्रोपलक्षयेत्||६३||

+

vipākalakṣaṇasyālpamadhyabhūyiṣṭhatāṁ prati|

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vipAkalakShaNasyAlpamadhyabhUyiShThatAM [41] prati|

dravyANAM guNavaisheShyAttatra tatropalakShayet||63||

+

</div></div>

According to variations in ''gunas'' (properties) there is also variation in degree (lowest, medium and highest) of ''vipaka''. [63]

+

मृदुतीक्ष्णगुरुलघुस्निग्धरूक्षोष्णशीतलम्|

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शीतोष्णमिति, वीर्यं तु क्रियते येन या क्रिया|

नावीर्यं कुरुते किञ्चित् सर्वा वीर्यकृता क्रिया||६५||

+

mr̥dutīkṣṇagurulaghusnigdharūkṣōṣṇaśītalam|

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shItoShNamiti, vIryaM tu kriyate yena yA kriyA|

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

+

</div></div>

+

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]

</div>

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

+

रसो निपाते द्रव्याणां, विपाकः कर्मनिष्ठया|

वीर्यं यावदधीवासान्निपाताच्चोपलभ्यते||६६||

+

rasō nipātē dravyāṇāṁ, vipākaḥ karmaniṣṭhayā|

Line 999: Line 1,164:

raso nipAte dravyANAM, vipAkaH karmaniShThayA|

vIryaM yAvadadhIvAsAnnipAtAccopalabhyate||66||

+

</div></div>

''Rasa'' is perceived by its contact with the body (particularly tongue). ''Vipaka'' is perceived by (observing) the final effect (on body) and ''veerya'' is comprehended (by the action exerted) during the period from administration till excretion (of the drug). [66]

+

रसवीर्यविपाकानां सामान्यं यत्र लक्ष्यते|

विशेषः कर्मणां चैव प्रभावस्तस्य स स्मृतः||६७||

+

rasavīryavipākānāṁ sāmānyaṁ yatra lakṣyatē|

Line 1,010: Line 1,178:

rasavIryavipAkAnAM sAmAnyaM yatra lakShyate|

visheShaH karmaNAM caiva prabhAvastasya sa smRutaH||67||

+

</div></div>

In cases, where, inspite of similarity in ''rasa, veerya'' and ''vipaka,'' there is difference in action, this (difference) is said to be due to ''prabhava'' (specific potency). [67]

+

कटुकः कटुकः पाके वीर्योष्णश्चित्रको मतः|

Line 1,027: Line 1,197:

द्रव्यं गुणेन पाकेन प्रभावेण च किञ्चन|

रसं विपाकस्तौ वीर्यं प्रभावस्तानपोहति||७२||

+

kaṭukaḥ kaṭukaḥ pākē vīryōṣṇaścitrakō mataḥ|

Line 1,059: Line 1,230:

balasAmye rasAdInAmiti naisargikaM balam|73|

+

</div></div>

+

(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]

</div>

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

+

बलसाम्ये रसादीनामिति नैसर्गिकं बलम्|

Line 1,084: Line 1,258:

वैशद्यस्तम्भजाड्यैर्यो रसनं योजयेद्रसः|

बध्नातीव च यः कण्ठं कषायः स विकास्यपि||७९||

+

balasāmyē rasādīnāmiti naisargikaṁ balam|

Line 1,125: Line 1,300:

vaishadyastambhajADyairyo rasanaM yojayedrasaH|

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

+

</div></div>

+

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.

Line 1,138: Line 1,315:

''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]

</div>

+

+

एवमुक्तवन्तं भगवन्तमात्रेयमग्निवेश उवाच- भगवन्!

श्रुतमेतदवितथमर्थसम्पद्युक्तं भगवतो यथावद्द्रव्यगुणकर्माधिकारे वचः, परं

त्वाहारविकाराणां वैरोधिकानां लक्षणमनतिसङ्क्षेपेणोपदिश्यमानं शुश्रूषामह

इति||८०||

+

ēvamuktavantaṁ bhagavantamātrēyamagnivēśa uvāca-

Line 1,150: Line 1,330:

evamuktavantaM bhagavantamAtreyamagnivesha uvAca- bhagavan! shrutametadavitathamarthasampadyuktaM bhagavato yathAvaddravyaguNakarmAdhikArevacaH, paraM tvAhAravikArANAM [61] vairodhikAnAM lakShaNamanatisa~gkShepeNopadishyamAnaM shushrUShAmaha iti||80||

+

</div></div>

Having listened to this description by Lord Atreya, Agnivesha said, “Sir, we heard your factual and significant talk on ''dravya, guna'' and ''karma''. Now we want to hear not too brief description of the antagonistic food items”. [80]

==== ''Viruddha dravya'' (antagonistic substances) ====

+

तमुवाच भगवानात्रेयः- देहधातुप्रत्यनीकभूतानि द्रव्याणि देहधातुभिर्विरोधमापद्यन्ते;

परस्परगुणविरुद्धानि कानिचित्, कानिचित् संयोगात्, संस्कारादपराणि, देशकालमात्रादिभिश्चापराणि, तथा स्वभावादपराणि||८१||

+

tamuvāca bhagavānātrēyaḥ- dēhadhātupratyanīkabhūtāni

Line 1,164: Line 1,347:

tamuvAca bhagavAnAtreyaH- dehadhAtupratyanIkabhUtAni dravyANi dehadhAtubhirvirodhamApadyante; parasparaguNaviruddhAni kAnicit, kAnicit saMyogAt,saMskArAdaparANi, deshakAlamAtrAdibhishcAparANi, tathA svabhAvAdaparANi||81||

+

</div></div>

Lord Atreya addressed to him – the substances which are contrary to ''deha-dhatus'' behave with ''virodha'' (antagonism) to them. This antagonism may be in terms of properties, combination, processing, place, time, dose etc. or natural composition. [81]

+

तत्र यान्याहारमधिकृत्य भूयिष्ठमुपयुज्यन्ते तेषामेकदेशं वैरोधिकमधिकृत्योपदेक्ष्यामः-

न मत्स्यान् पयसा सहाभ्यवहरेत्, उभयं ह्येतन्मधुरं मधुरविपाकं महाभिष्यन्दि शीतोष्णत्वाद्विरुद्धवीर्यं विरुद्धवीर्यत्वाच्छोणितप्रदूषणाय महाभिष्यन्दित्वान्मार्गोपरोधाय

च||८२||

+

tatra yānyāhāramadhikr̥tya bhūyiṣṭhamupayujyantē tēṣāmēkadēśaṁ

Line 1,178: Line 1,364:

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

+

</div></div>

+

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]

</div>

+

+

तन्निशम्यात्रेयवचनमनु भद्रकाप्योऽग्निवेशमुवाच-

सर्वानेव मत्स्यान् पयसा सहाभ्यवहरेदन्यत्रैकस्माच्चिलिचिमात्, स पुनः शकली लोहितनयनः सर्वतो

लोहितराजी रोहिताकारः प्रायो भूमौ चरति, तं चेत् पयसा सहाभ्यवहरेन्निःसंशयं

शोणितजानां विबन्धजानां च व्याधीनामन्यतममथवा मरणं प्राप्नुयादिति||८३||

+

tanniśamyātrēyavacanamanu bhadrakāpyō'gnivēśamuvāca-

Line 1,194: Line 1,385:

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||

+

</div></div>

+

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]

</div>

+

+

नेति भगवानात्रेयः- सर्वानेव मत्स्यान्न पयसा सहाभ्यवहरेद्विशेषतस्तु चिलिचिमं,

स हि महाभिष्यन्दित्वात् स्थूललक्षणतरानेतान् व्याधीनुपजनयत्यामविषमुदीरयति

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मधु वारि चान्तरिक्षं समघृतं, मधु पुष्करबीजं, मधु पीत्वोष्णोदकं, भल्लातकोष्णोदकं, तक्रसिद्धः

कम्पिल्लकः, पर्युषिता काकमाची, अङ्गारशूल्यो भासश्चेति विरुद्धानि| इत्येतद्यथाप्रश्नमभिनिर्दिष्टं भवतीति||८४||

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nēti bhagavānātrēyaḥ- sarvānēva matsyānna payasā

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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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</div></div>

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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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भवन्ति चात्र श्लोकाः-

यत् किञ्चिद्दोषमास्राव्य न निर्हरति कायतः|

आहारजातं तत् सर्वमहितायोपपद्यते||८५||

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bhavanti cātra ślōkāḥ-

yat kiñciddōṣamāsrāvya na nirharati kāyataḥ|

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yat ki~jciddoShamAsrAvya [67] na nirharati kAyataH|

AhArajAtaM tat sarvamahitAyopapadyate||85||

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</div></div>

The entire (drug or) diet that excites the ''dosha'' but does not eliminate it out of the body, is harmful. [85]

==== Types of ''viruddha'' ====

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यच्चापि देशकालाग्निमात्रासात्म्यानिलादिभिः|

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ज्ञेयं विधिविरुद्धं तु भुज्यते निभृते न यत्|

तदेवंविधमन्नं स्याद्विरुद्धमुपयोजितम्||१०१||

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yaccāpi dēśakālāgnimātrāsātmyānilādibhiḥ|

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j~jeyaM vidhiviruddhaM tu bhujyate nibhRute na yat|

tadevaMvidhamannaM syAdviruddhamupayojitam||101||

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</div></div>

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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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</div>

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

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षाण्ढ्यान्ध्यवीसर्पदकोदराणां

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शोथाम्लपित्तज्वरपीनसानाम् |

सन्तानदोषस्य तथैव मृत्योर्विरुद्धमन्नं प्रवदन्ति हेतुम्||१०३||

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ṣāṇḍhyāndhyavīsarpadakōdarāṇāṁ

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kilAsakuShThagrahaNIgadAnAM shothAmlapittajvarapInasAnAm [68] |

santAnadoShasya tathaiva mRutyorviruddhamannaM pravadanti hetum||103||

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</div></div>

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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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एषां खल्वपरेषां च वैरोधिकनिमित्तानां व्याधीनामिमे भावाः प्रतिकारा भवन्ति|

तद्यथा- वमनं विरेचनं च, तद्विरोधिनां च द्रव्याणां संशमनार्थमुपयोगः, तथाविधैश्च

द्रव्यैः पूर्वमभिसंस्कारः शरीरस्येति||१०४||

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ēṣāṁ khalvaparēṣāṁ ca vairōdhikanimittānāṁ vyādhīnāmimē

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eShAM khalvapareShAM ca vairodhikanimittAnAM vyAdhInAmime bhAvAH pratikArA [69] bhavanti|

tadyathA- vamanaM virecanaM ca, tadvirodhinAM ca dravyANAM saMshamanArthamupayogaH, tathAvidhaishca dravyaiH pUrvamabhisaMskAraH sharIrasyeti||104||

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</div></div>

The measures which are used to counteract the above and other disorders caused by antagonistic food articles include emesis, purgation, use of antidotes for pacification and prior conditioning of the body with similar substances. [104]

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भवतश्चात्र-

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सात्म्यतोऽल्पतया वाऽपि दीप्ताग्नेस्तरुणस्य च|

स्निग्धव्यायामबलिनां विरुद्धं वितथं भवेत्||१०६||

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bhavataścātra-

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sAtmyato~alpatayA vA~api dIptAgnestaruNasya ca|

snigdhavyAyAmabalinAM viruddhaM vitathaM bhavet||106||

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</div></div>

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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]

</div>

==== Summary ====

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तत्र श्लोकाः- मतिरासीन्महर्षीणां या या रसविनिश्चये|

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वैरोधिकनिमित्तानां व्याधीनामौषधं च यत्|

आत्रेयभद्रकाप्यीये तत् सर्वमवदन्मुनिः||११३||

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tatra ślōkāḥ-

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vairodhikanimittAnAM vyAdhInAmauShadhaM ca yat|

AtreyabhadrakApyIye tat sarvamavadanmuniH||113||

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</div></div>

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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]

Agnivesha

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