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|title=Rasa Vimana

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|titlemode=append

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|keywords=Rasa, taste, diet, codes of conduct for taking food, principles of diet, ashta vidha ahara visheshayatana

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|description=Vimana Sthana Chapter 1. Taste-based factors for the measurement of diseases and drugs

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<big>'''Vimana Sthana Chapter 1. Taste-based factors for the measurement of diseases and drugs '''</big>

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===Sanskrit Text, Transliteration and English Translation===

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अथातो रसविमानं व्याख्यास्यामः||१||

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athÁto RasavimÁnam vyÁkhyÁsyÁm½ ||1||

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</div></div>

Now (we) shall expound the chapter on the specific features of ''Rasa''. [1]

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इति ह स्माह भगवानात्रेयः||२||

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iti ha smÁha BhagvÁnÁtreyÁ½ ||2||

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</div></div>

Thus said Lord Atreya. [2]

==== Importance and objective of vimana sthana ====

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इह खलु व्याधीनां निमित्तपूर्वरूपरूपोपशयसङ्ख्याप्राधान्यविधिविकल्प बलकालविशेषाननुप्रविश्यानन्तरं दोषभेषजदेशकालबलशरीरसाराहारसात्म्यसत्त्वप्रकृतिवयसां मानमवहितमनसा यथावज्ज्ञेयं भवति भिषजा, दोषादिमानज्ञानायत्तत्वात् क्रियायाः|

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तस्माद्दोषादिमानज्ञानार्थं विमानस्थानमुपदेक्ष्यामोऽग्निवेश! ||३||

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ha khalu vÁmyÁdhÍn nimittapÚrvarÚparÚopaÐayasaïkhyÁ prÁdhÁnyavidhivikalpabalakÁlaviÐeÒÁnanupraviÐyÁnantara doÒabheÒajadeÐakÁlabalaÐarÍra sÁrÁhÁrasÁtmyasatvaprakétivayasÁm mÁnamavahitamanasÁ yathÁvajjeyaï bhavati bhiÒajÁ, doÒÁdimÁnajyÁnÁyattatvÁt kriyÁyÁ½, na hyamÁnajyo doÒÁdÍnÁm bhiÒag vyÁdhinigrahasamartho bhavati |

tasmÁddoÒÁdimana jyÁnartham vimÁnasthanamupadekÒyÁmoagniveÐa. || 3||

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</div></div>

After comprehending the features of a disease in terms of its etiology, prodromal features, signs and symptoms, suitability, number, predominance of morbid factor, classification, proportional variation, intensity and duration, the physician should assess carefully the features of the drugs, agents, and the constitution of the patient (''doshas'', drugs, place, time, strength, body, constitutional dominance of one or the other ''dhatu'', diet, suitability, psyche, constitution and age) because the therapeutic interventions depend on the knowledge of the features of ''doshas'', etc. A physician having no knowledge of the features of ''doshas'' is incapable of controlling the disease. Hence O Agnivesha! For the knowledge of the features of ''doshas'', etc., we shall describe this section on ''vimana'' (specific features) [3]

==== Effect of ''Rasa'' ====

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तत्रादौ रसद्रव्यदोषविकारप्रभावान् वक्ष्यामः|

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दोषप्रकोपायोपकल्पन्ते||४||

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tatradao RasadravyadoÒavikÁraprabhÁvÁna vakÒyÁma½|

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te samyagupayvjyamÁna½ ÐarÍram yÁpayanti, mithyopayujyamÁnÁstu khalu doÒaprakopÁyopakalpante || 4||

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</div></div>

To start with, we shall talk about the effects of ''rasa, dravya'' (substance), ''dosha'' and ''vikara'' (disorder). ''Rasas'', as we know, are six – sweet, sour, saline, pungent, bitter and astringent. These maintain the body in harmony if used appropriately otherwise vitiate the ''doshas''. [4]

==== Effect of ''rasa'' on ''dosha'' ====

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दोषाः पुनस्त्रयो वातपित्तश्लेष्माणः|

ते प्रकृतिभूताः शरीरोपकारका भवन्ति, विकृतिमापन्नास्तु खलु नानाविधैर्विकारैः शरीरमुपतापयन्ति||५||

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doÒa½ punastryo vÁtaPittaÐleÒmÁÆa½|

Te prakéÔbhÚta½ ÐÁrÍropakÁraka bhavanti, vikétimÁpannÁstu khalu nÁnÁvidhe fvikÁrae½ ÐarÍramÚpatÁpayanti || 5||

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</div></div>

''Doshas'' are three – ''vata, pitta'' and ''shleshma'' (''kapha''). In their normal state, these are beneficial to the body while in an abnormal state, these afflict the body with various disorders. [5]

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तत्र दोषमेकैकं त्रयस्त्रयो रसा जनयन्ति, त्रयस्त्रयश्चोपशमयन्ति|

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शमयन्ति; कट्वम्ललवणाः पित्तं जनयन्ति, मधुरतिक्तकषायास्त्वेनच्छ्मयन्ति;

मधुराम्ललवणाः श्लेष्माणं जनयन्ति, कटुतिक्तकषायास्त्वेनं शमयन्ति||६||

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tatra doÒamekaekam tiyastriyo rasÁ janayanti, triyastriyaÐcopaÐamayantitTadhythÁ– kaÔutiktakaÒÁyÁ vÁtam janayanti, madhurÁmlalavaÆÁstvenam Ðamayanti, kaÔvamlalavaÆÁ½ Pittam janayanti, madhuratiktakaÒÁyastvenacchamayanti, madhurÁmlalavaÆÁ½ ÐleÒmÁÆa janayanti, kaÔutiktakaÒÁyÁstvenaï Ðamayanti || 6||

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</div></div>

Three ''rasas'' aggravate one ''dosha'' while the other three pacify it. For example, pungent, bitter and astringent (''rasa'') aggravate ''vata'' while sweet, sour and saline pacify it. Likewise, pungent, sour and saline rasas aggravate pitta while sweet, bitter and astringent ones pacify it. Sweet, sour and saline ''rasa'' aggravate ''kapha'' while pungent, bitter and astringent pacify it. [6]

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रसदोषसन्निपाते तु ये रसा यैर्दोषैः समानगुणाः समानगुणभूयिष्ठा वा भवन्ति

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एतद्व्यवस्थाहेतोः षट्त्वमुपदिश्यते रसानां परस्परेणासंसृष्टानां, त्रित्वं च दोषाणाम्||७||

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rasadoÒasannipÁte tu ye rasÁ yedoÒae½ samÁnaguÆÁ½ samanaguÆabhÚyiÒÔhÁ va bhavanti te tÁnabhivardhayanti viparÍtaguÆa viparÍtaguÆabhÚyiÒÔhÁ vÁ ÐamayantyabhyasyamÁnÁ iti | ethdhyavasthÁheto½ ÒaÔtvamupadiÐyate rasÁnÁm paraspareÆÁ saïséÒÔÁnÁm tritvam ca doÒÁÆÁm|| 7||

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</div></div>

In case of the conjunction of ''rasa'' and ''doshas, rasas'' aggravate those ''doshas'' sharing similar properties and pacify those that have opposing or antagonistic properties. This explains six ''rasas'' for the three ''doshas''. [7]

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संसर्गविकल्पविस्तरो ह्येषामपरिसङ्ख्येयो भवति, विकल्पभेदापरिसङ्ख्येयत्वात्||८||

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saïsargavikalpavistaro hyeÒÁmaparesaÉkhyeyo bhavati, vikapabhedÁparisaÉkhyeyatvÁt || 8||

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</div></div>

Details of mutual combinations and proportional variations with regard to them are innumerable because these variations are innumerable. [8]

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तत्र खल्वनेकरसेषु द्रव्येष्वनेकदोषात्मकेषु च विकारेषु रसदोषप्रभावमेकैकश्येनाभिसमीक्ष्य ततो द्रव्यविकारयोः प्रभावतत्त्वं व्यवस्येत्||९||

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tatra KhalvanekaraseÒu dravyeÒvanekadoÒÁtmakeÒu ca, vikÁreÒu rasadoÒaprabhÁvamekaekaÐyenÁbhisamÍkÒya tato dravyavikÁrayo½ prabhÁVatatvam vyavasyet || 9||

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</div></div>

Whether it is an agent (generically termed ''dravya'' in Sanskrit) with multiple ''rasas'' or a disorder having afflictions of various ''doshas'', one should first critically analyze the role of each rasa or dosha individually and then determine the effect of the ''dravya'' and the disorder. [9]

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न त्वेवं खलु सर्वत्र|

न हि विकृतिविषमसमवेतानां नानात्मकानां परस्परेण चोपहतानामन्यैश्च विकल्पनैर्विकल्पितानामवयवप्रभावानुमानेनैव समुदायप्रभावतत्त्वमध्यवसातुं शक्यम्||१०||

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na tvevam Khalu sarvatra |

na hi vikétiviÒamasamavetÁnÁm nÁnÁtmakÁnÁm parasparena copahatÁnÁmanyeÐca vikalpanaervikalpitÁnÁmavayava PrabhÁuÁnumÁnenaeua samudÁyaprabhÁVatatva madhyavasÁtum Ðakyam || 10||

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</div></div>

But this rule is not applicable universally because in case of complex disorders (and ''dravyas'') where the effect is not exactly in accordance with the cause due to multiple causative factors operating, with differing (often conflicting) modes of operation, it is not possible to determine the effect of the ''dravya'' or the disease on the basis of the effect of individual ''rasas'' or ''doshas''. [10]

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तथायुक्ते हि समुदये समुदायप्रभावतत्त्वमेवमेवोपलभ्य ततो द्रव्यविकारप्रभावतत्त्वं व्यवस्येत्||११||

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tathÁyukte hi samudaye samudÁyaprabhÁVatatvameva mevopalabhya tato dravyavikÁraprabhÁVatatvam vyavasyet || 11||

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</div></div>

In such cases, the effect of the ''dravya'' or the disease is ascertained on the basis of their cumulative action. [11]

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तस्माद्रसप्रभावतश्च द्रव्यप्रभावतश्च दोषप्रभावतश्च विकारप्रभावतश्च तत्त्वमुपदेक्ष्यामः||१२||

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tasmadrasaprabhÁVataÐca dravyaprabhÁVataÐca doÒaprabhÁVataÐca vikÁraprabhÁ VataÐca tatvamupadekÒyÁma½ || 12||

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</div></div>

Hence we shall describe the concept according to the effect of ''rasa'' (individual) and ''dravya'' (total) on one side and ''dosha'' (individual) and disease (total) on the other. [12]

====''Dravya prabhava'' (effect of ''dravya'') ====

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तत्रैष रसप्रभाव उपदिष्टो भवति|

द्रव्यप्रभावं पुनरुपदेक्ष्यामः|

तैलसर्पिर्मधूनि वातपित्तश्लेष्मप्रशमनार्थानि द्रव्याणि भवन्ति||१३||

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tatreÒa rasaprabhÁva upadeÒÔo bhavati| dravyaprabhÁvaï punarupadekÒyÁma½, tailasarpirmadhÚni vÁtaPittaÐleÒmapraÐamanÁrthÁni dravyÁÆi bhavanti|| 13||

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</div></div>

The effects of the six types of ''rasa'' were described in an earlier verse. Now we shall describe the effect of ''dravya''. Oil, ghee and honey are the substances capable of pacifying ''vata, pitta'' and ''kapha'' respectively. [13]

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तत्र तैलं स्नेहौष्ण्यगौरवोपपन्नत्वाद्वातं जयति सततमभ्यस्यमानं; वातो हि रौक्ष्यशैत्यलाघवोपपन्नो विरुद्धगुणो भवति, विरुद्धगुणसन्निपाते हि भूयसाऽल्पमवजीयते, तस्मात्तैलं वातं जयति सततमभ्यस्यमानम्| सर्पिः खल्वेवमेव पित्तं जयति, माधुर्याच्छैत्यान्मन्दत्वाच्च; पित्तं ह्यमधुरमुष्णं तीक्ष्णं च| मधु च श्लेष्माणं जयति, रौक्ष्यात्तैक्ष्ण्यात् कषायत्वाच्च; श्लेष्मा हि स्निग्धो मन्दो मधुरश्च | यच्चान्यदपि किञ्चिद्द्रव्यमेवं वातपित्तकफेभ्यो गुणतो विपरीतं स्यात्तच्चैताञ्जयत्यभ्यस्यमानम्||१४||

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tatra tailam snehauÒÆyagauravopapannatvÁdvÁtam jayati satatamabhasyamÁnam, vato hi raukÒyaÐaetyalÁghavopapanno viruddhaguÆo bhavati, ViruddhaguÆa sannipÁte hi bhÚyasÁalpamavajÍyate, tasmÁt tailama vÁtam jayati satatamabhyasyamÁnam || sarpi½ khalvevameva Pittam jayati, mÁdhuryÁcchertyÁnmandatvÁcca, Pittam hyamadhuramuÒÆam tÍkÒÆam ca | madhu ca ÐleÒmÁÆam jayati, raukÒyÁttaekÒÆyÁt kaÒÁyatvÁcca, ÐleÒmÁ hi snigdho mando madhuraÐca, YaccÁnyadapi kinciddravyamevam vÁtaPittakaphebhyo guÆato viparÍtam syÁttaccetañjyatyabhyasyamÁnam || 14||

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</div></div>

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 ====

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अथ खलु त्रीणि द्रव्याणि नात्युपयुञ्जीताधिकमन्येभ्यो द्रव्येभ्यः; तद्यथा- पिप्पली, क्षारः, लवणमिति||१५||

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atha khalu trÍÆi dravyÁÆi nÁtyupaujjÍtÁdhikamanyebhyo dravebhya½, tadhyathÁ – pippalÍ, kÒÁra½, LavaÆamati || 15||

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</div></div>

Now there are three substances whose excessive use is strictly prohibited in comparison to other ones - long pepper, alkali and salt. [15]

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पिप्पल्यो हि कटुकाः सत्यो मधुरविपाका गुर्व्योनात्यर्थं स्निग्धोष्णाः प्रक्लेदिन्यो भेषजाभिमताश्चताः सद्यः; शुभाशुभकारिण्यो भवन्ति; आपातभद्राः, प्रयोगसमसाद्गुण्यात्; दोषसञ्चयानुबन्धाः;- सततमुपयुज्यमाना हि गुरुप्रक्लेदित्वाच्छ्लेष्माणमुत्क्लेशयन्ति, औष्ण्यात् पित्तं, न च वातप्रशमनायोपकल्पन्तेऽल्पस्नेहोष्णभावात्; योगवाहिन्यस्तु खलु भवन्ति;तस्मात् पिप्पलीर्नात्युपयुञ्जीत||१६|

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pippalyo hi kaÔukÁ½ satyo madhuravipÁkÁ gurvryonÁtyartham snigdhoÒÆÁ½ prakledenyo bheÒajÁbhimatÁÐcatÁ½ sadhya½, ÏubhÁÐubhakÁriÆyo bhavanti, ÁpÁtabhadrÁ½ prayogasamasÁdaguÆyÁt – doÒasañcayÁnubandhÁ½, satatamupayujamÁnÁ hi guruprakleditvÁcchelÒmÁÆamutkleÐayunti, auÒnyÁt Pittam, na ca vÁtapraÐamanÁyopakalpantealpasnehoÒÆabhÁvÁt, yogavÁhinyastu khalu bhavanti, tasmÁt pippalÍrnÁtyupayvñjÍta || 16||

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</div></div>

Long peppers are pungent but sweet in ''vipaka'', heavy, not too unctuous, hot and moistening. They are considered to be among the most effective of drugs and exhibit their good or bad effect fairly quickly. If used properly and sparingly, they are beneficial but still lead to consequent accumulation of ''doshas''. If used regularly, however, they aggravate ''kapha'' due to their heaviness and moistening properties, ''pitta'' due to their hotness while they are unable to pacify ''vata'' because of little unctuousness and hotness. Hence one should not use long peppers excessively. [16]

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क्षारः पुनरौष्ण्यतैक्ष्णयलाघवोपपन्नः क्लेदयत्यादौ पश्चाद्विशोषयति, स पचनदहनभेदनार्थमुपयुज्यते; सोऽतिप्रयुज्यमानः केशाक्षिहृदयपुंस्त्वोपघातकरः सम्पद्यते|

ये ह्येनं ग्रामनगरनिगमजनपदाः सततमुपयुञ्जते त आन्ध्यषाण्ढ्यखालित्यपालित्यभाजो हृदयापकर्तिनश्च भवन्ति, तद्यथा- प्राच्याश्चीनाश्च; तस्मात् क्षारं नात्युपयुञ्जीत||१७||

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kÒÁra½ punarauÒÆyataekÒÆyalÁghavopapanna½ kledayatyÁdau paÐcÁdviÐoÒayati, sa pacanadohanabhedanÁrthamupayujyate, soatiprayujyamÁna½ KeÐÁkÒihédayapuÉstvopaghÁtakarah saïpadhyate ye- anagrÁmagararigama janapadÁh satatamupayuñjate. Ta ÁndhyaÒÁÆÕhyakhÁlityapÁlityabhÁjohédayÁpakartanaÐca bhavanti, TadhyathÁ prÁcyÁÐcÍnÁÐca tasmÁt kÒÁram nÁtyupayvñjÍta || 17||

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</div></div>

Alkali, endowed with hotness, sharpness and lightness at first acts like a liquid, but dries up subsequently. It is used for digestion, burning, and tearing but if used excessively, damages hair, eyes, heart and virility. The people of villages, cities, communes and districts who use it continuously suffer from blindness, impotency, baldness and grey hair, and constricting pain in the cardiac region, such as the inhabitants of the eastern region and China. Hence one should not use alkali excessively. [17]

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लवणं पुनरौष्ण्यतैक्ष्ण्योपपन्नम्, अनतिगुरु, अनतिस्निग्धम्, उपक्लेदि, विस्रंसनसमर्थम्, अन्नद्रव्यरुचिकरम्, आपातभद्रं प्रयोगसमसाद्गुण्यात्, दोषसञ्चयानुबन्धं, तद्रोचनपाचनोपक्लेदनविस्रंसनार्थमुपयुज्यते| तदत्यर्थमुपयुज्यमानं ग्लानिशैथिल्यदौर्बल्या-भिनिर्वृत्तिकरं शरीरस्य भवति| ये ह्येनद्ग्रामनगरनिगमजनपदाः सततमुपयुञ्जते, ते भूयिष्ठं ग्लास्नवः शिथिलमांसशोणिता अपरिक्लेशसहाश्च भवन्ति| तद्यथा- बाह्लीकसौराष्ट्रिकसैन्धवसौवीरकाः; ते हि पयसाऽपि सह लवणमश्नन्ति| येऽपीह भूमेरत्यूषरा देशास्तेष्वोषधिवीरुद्वनस्पतिवानस्पत्या न जायन्तेऽल्पतेजसो वा भवन्ति, लवणोपहतत्वात्| तस्माल्लवणं नात्युपयुञ्जीत| ये ह्यतिलवणसात्म्याः पुरुषास्तेषामपि खालित्यपालित्यानि वलयश्चाकाले भवन्ति||१८||

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lavaÆam punarauÒÆyataekÒÆyopapannm, anatiguru, anatisnigdham, upakledi, visansanÁrtham, annadravyarucikaram, ÁpÁtabhadram prayogasamasÁdguÆyÁt doÒasaïcayÁnubandham, tadrocanapÁcanopakledanavisansanÁrthamupayujate, tadatyarthamupayujyamÁnam glÁniÐaethilyadaurbalyÁbhinirvéttikaram ÐarÍrasya bhavati. Ye anagram nagaranigamajanapadÁh satatamupayuñjate, te bhÚyiÒÔham glÁsrava½ sithilamaÉsaÐoÆitÁ apakleÐasahÁÐca bhavanti, TadhythÁ – bÁhlÍkaÐoraÒÔikÁsaendhavasauvirakÁ½, te hi payasÁ api saha lavaÆamaÐnnti, yeapÍha bhÚmetyÚÒarÁ deÒÁsteÒvoÒa dhivÍruddhanaspativÁnaspatyÁ na jÁyantealpatejaso vÁ bhavanti, lavaÆopahatatvÁt, tasmÁllavaÆa nÁtyupayujjita, ye atilavaÆasÁtmyÁ½ puruÒÁ steÒÁmapi khÁlityapÁlityÁni valayaÐcÁkÁle bhavanti. || 18||

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</div></div>

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]

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तस्मात्तेषां तत्सात्म्यतः क्रमेणापगमनं श्रेयः|

सात्म्यमपि हि क्रमेणोपनिवर्त्यमानमदोषमल्पदोषं वा भवति||१९||

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tasmÁtteÒÁm tatsÁtmyata½ krmeÆÁpagamanam Ðreya½, sÁtmyahapi hi krmenopanivatryamÁnamadoÒamalpa doÒam vÁ bhavÁti || 19||

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</div></div>

Hence it is beneficial for them to wean themselves away gradually from the habit of using these substances. The habituated things, if given up gradually, cause no or little harm. [19]

====''Satmya'' (adaptation/habituation)====

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सात्म्यं नाम तद् यदात्मन्युपशेते; सात्म्यार्थो ह्युपशयार्थः| तत्त्रिविधं प्रवरावरमध्यविभागेन; सप्तविधं तु रसैकैकत्वेन सर्वरसोपयोगाच्च| तत्र सर्वरसं प्रवरम्, अवरमेकरसं, मध्यं तु प्रवरावरमध्यस्थम्| तत्रावरमध्याभ्यां सात्म्याभ्यां क्रमेणैव प्रवरमुपपादयेत् सात्म्यम्| सर्वरसमपि च सात्म्यमुपपन्नः प्रकृत्याद्युपयोक्त्रष्टमानि सर्वाण्याहारविधिविशेषायतनान्यभिसमीक्ष्य हितमेवानुरुध्येत||२०||

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sÁtmyam nÁma tad yadÁtmanyupaÐete, sÁtmyÁrthoupaÐayÁrtha½, tatrividham pravarÁvaramadhyavibhÁgena, saptavidham tu rasekekatvena sarvarasopayogacca, tatra sarvarasam pravaram, avaramekarasam, madhyam tu pravarÁvaramadhyastham, tatravaramadhyÁbhyÁm sÁtmyÁbhyÁm krmeÆovapravaramupapÁdayethÁ sÁtmyam, Sarvarasamapi ca sÁtmyamupapannah prakétyÁdhupayokéÒÔmÁni sarvÁÆyÁravidhiviÐeÒÁ-yatanÁnyabhiÒamÍkÒya hitamevÁnurudhyeta || 20||

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</div></div>

''Satmya'' (habituation) means that which suits the self. ''Satmya'' and ''upashaya'' have the same meaning. Based on one’s habitual usage of ''rasas, satmya'' could be categorized into three types- superior, inferior and medium/average. The use of all the ''rasas'' collectively is considered superior, those that use only one ''rasa'' are considered inferior, while all scenarios that lie between these two are considered medium. Effort should be made to gradually move up from the inferior and the medium types of ''satmya'' to the superior type. Even if one has achieved the superior ''satmya,'' or is habituated of using all the ''rasas'' collectively, the individual should strive to abide by the factors of dietetics and nutrition as mentioned in the following verse. [20]

==== ''Ashta vidha ahara visheshayatana'' ( eight specific factors for diet) ====

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तत्र खल्विमान्यष्टावाहारविधिविशेषायतनानि भवन्ति; तद्यथा- प्रकृतिकरणसंयोगराशिदेशकालोपयोगसंस्थोपयोक्त्रष्टमानि (भवन्ति)||२१||

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tatra KalvimÁnyaÒÔÁuahÁravidhiviÐeÒÁyatanÁni bhavanti, tadhyathÁ – prakéti karaÆasaïyogarÁÐi deÐakÁlopayogasaÉsthopayoaÒÔamÁni bhavanti ||21||

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</div></div>

These are eight specific factors of method of dieting - ''prakriti'' (nature), ''karana'' (processing), ''samyoga'' (combination), ''rashi'' (quantity), ''desha'' (place), ''kala'' (time/ stage of the disease), ''upayoga -samstha'' (rules for use) and ''upayoktra'' (consumer). [21]

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तत्र प्रकृतिरुच्यते स्वभावो यः, स पुनराहारौषधद्रव्याणां स्वाभाविको गुर्वादिगुणयोगः; तद्यथा माषमुद्गयोः, शूकरैणयोश्च (१) |२२|

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tatra prakétirucyate svabhÁvo yah, sa punarÁhÁrauÒadhadrvyÁÆÁm svÁbhÁviko gurvÁdi guÆayoga½, tadhythÁ – mÁÒamudgyo½, ÐÚkareÆayoÐca ||1||

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</div></div>

''Prakriti'' is ''swabhava'', or the natural attribute or trait of a substance, such as heaviness, etc. For example, the ''prakriti'' of black gram or pork is heavy, while that of green gram or deer meat is light. [22.1]

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करणं पुनः स्वाभाविकानां द्रव्याणामभिसंस्कारः|

Line 221: Line 295:

ते गुणास्तोयाग्निसन्निकर्षशौचमन्थनदेशकालवासनभावनादिभिः

कालप्रकर्षभाजनादिभिश्चाधीयन्ते (२) |२२|

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karaÆam puna½ svÁbhÁvikÁnÁm dravyÁÆÁmabhisaÉskÁra½| SaÉskaro hi guÆÁntarÁdhÁnamucyate, te guÆÁstoyÁgnisannikarÒaÐaucamanthana deÐa kÁlavÁsanabhÁvanÁdibhi½ kÁlaprakarÒabhÁjanÁdibhiÐcÁ dhÍyante ||2||

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</div></div>

''Karana'' (processing) is the making or refinement of the ''dravya,'' or the ''samskara'' that are added to the properties of those substances. These properties are imparted by contact of water and fire, by cleansing, churning, place, time, infusing, steeping, etc. and also by the medium used for storage or processing (e.g., copper vessel, or earthen pot), etc. [22.2]

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संयोगः पुनर्द्वयोर्बहूनां वा द्रव्याणां संहतीभावः, स विशेषमारभते, यं पुनर्नैकैकशो द्रव्याण्यारभन्ते; तद्यथा- मधुसर्पिषोः, मधुमत्स्यपयसां च संयोगः (३) |२२|

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saÉyoga½ punardvayorbahÚnÁm vÁ dravyÁÆÁm saÉhatÍbhÁva½ sa viÐeÒamarabhate, yam punarnekaekaÐo drvyÁÆyÁrabhante, tadhyathÁ madhusarpiÒo½, madhumatsyapayasÁm ca saÉyoga½|| 3||

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</div></div>

''Samyoga'' (combination) is the aggregation or combination of two or more ''dravya''. This exhibits peculiarities that are not seen in case of individual substances, such as combination of honey and ghee, and that of honey, fish and milk. [22.3]

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राशिस्तु सर्वग्रहपरिग्रहौ मात्रामात्रफलविनिश्चयार्थः| तत्र सर्वस्याहारस्य प्रमाणग्रहणमेकपिण्डेन सर्वग्रहः, परिग्रहः पुनः प्रमाणग्रहणमेकैकश्येनाहारद्रव्याणाम्| सर्वस्य हि ग्रहः सर्वग्रहः, सर्वतश्च ग्रहः परिग्रह उच्यते (४) |२२|

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rÁÐistu sarvagrahaparigrahav mÁtrÁmÁtraphalaviniÐcayÁrtha½, Tatra sarvasyÁhÁrasya PramÁÆagrahaÆamekapiÆÕena sarvagaha½, parigraha½ puna½ pramÁÆagrahaÆamekaekaÐ yenÁhÁradravyÁÆÁm, sarvasya hi graha½ sarvagrha½ sarvataÐca graha½ parigraha uryate ||4||

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</div></div>

''Rashi'' (quantity) consists of ''sarvagraha'' (account of a whole amount or unit) and ''parigraha'' (account of part of a substance, or of individual parts (in case the substance is a combination of multiple ingredients or parts)) which ascertain the effect of any food article taken in proper or improper quantity. [22.4]

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देशः पुनः स्थानं; स द्रव्याणामुत्पत्तिप्रचारौ देशसात्म्यं चाचष्टे (५) |२२|

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deÒa½ puna½ sthÁnam, sa dravyÁÆÁmutpati pracÁrau deÐasÁtmyam cÁcaÒte || 5||

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</div></div>

''Desha'' denotes the geographic region relating that the substance(s) are local or endemic to, and thus, are suitable to. [22.5]

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कालो हि नित्यगश्चावस्थिकश्च; तत्रावस्थिको विकारमपेक्षते, नित्यगस्तु ऋतुसात्म्यापेक्षः (६) |२२|

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kÁlo hi NityagaÐcÁvasthikaÐca tatrÁvasthiko vikÁramapekÒate, Nityagastu ètusÁtmyÁpekÒa½ || 6||

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</div></div>

''Kala'' is time. It can be taken to be the ever moving time, as in seasons (e.g., suitable to seasons), or as duration from the standpoint of a condition (e.g., a condition that does not get treated within a specific duration becomes incurable). [22.6]

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उपयोगसंस्था तूपयोगनियमः; स जीर्णलक्षणापेक्षः (७) |२२|

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upayogasaÉsthÁ tÚpayoganiyama½, sa jÍrÆalakÒaÆÁ pekÒa½ ||7||

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</div></div>

''Upayogasamastha'' denotes the rules for dieting. This depends on the digestible features (of the food). [22.7]

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उपयोक्ता पुनर्यस्तमाहारमुपयुङ्क्ते, यदायत्तमोकसात्म्यम्| इत्यष्टावाहारविधिविशेषायतनानि व्याख्यातानि भवन्ति||२२||

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UpayoktÁ punaryastamÁhÁramupayukte yadÁyattamo kasÁtmyam, ItyaÒÔÁvÁhÁravidhiviÐeÒÁyatanÁni vyÁkhyÁtanÍ Bhavanti || 22||

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</div></div>

''Upayokta'' is the one who consumes the food. On him depends the ''oka-satmya'' (i.e.,habituation developed by practice). Thus, are described the specific factors of the method of dieting. [22]

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एषां विशेषाः शुभाशुभफलाः परस्परोपकारका भवन्ति; तान् बुभुत्सेत, बुद्ध्वा

च हितेप्सुरेव स्यात्; नच मोहात् प्रमादाद्वा प्रियमहितमसुखोदर्कमुपसेव्यमाहारजातमन्यद्वा किञ्चित्||२३||

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eÒÁ viÒeÒÁ½ ÐubhÁÐubhapphalÁ½ parasparopakÁrakÁ bhavanti, tÁn bubhutseta, budbhavÁ ca hitepsurevasyÁt, naca mohÁt pramÁdÁdvÁ priyamahitamasukhodarkamupasevyamÁhÁrajÁta manyadvÁ kincita || 23||

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</div></div>

The characteristics of the eight factors mentioned in the above verses are inter-dependent (for example, a substance of optimum quantity taken in the right season and in the right place). Any regimen prescribed should be done after gaining a thorough understanding of the food articles from these eight aspects for them to be wholesome. Food or any other ''dravya'' that is liked but is unwholesome and likely to result in unpleasant consequences should not be used by ignorance or carelessness. [23]

====''Ahara vidhi vidhana'' (principles for taking meals) ====

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तत्रेदमाहारविधिविधानमरोगाणामातुराणां चापि केषाञ्चित् काले प्रकृत्यैव हिततमं भुञ्जानानां भवति- उष्णं, स्निग्धं, मात्रावत्, जीर्णे वीर्याविरुद्धम्, इष्टे देशे, इष्टसर्वोपकरणं, नातिद्रुतं, नातिविलम्बितम्, अजल्पन्, अहसन्, तन्मना भुञ्जीत, आत्मानमभिसमीक्ष्य सम्यक्||२४||

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tatredamÁhÁravidhividhÁnamarogÁÆÁmÁturÁÆÁm cÁpi keÒÁñcit kÁle prakétyeva hitatamam bhuñjÁnÁnÁm bhavati uÒÆam, snigdham, mÁtrÁvat, jÍrÆe vÍryÁviruddham, iÒÔa deÐe iÒÔasarvopakaraÆam nÁtidrutam, nÁtivilambitam pajalpan ahasan, tanmanÁ buñjÍta ÁtmÁnambhisamÍkÒya samyaka|| 24||

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</div></div>

The prescribed method of eating for the healthy and the sick (in certain cases) who take wholesome food timely and habitually is that one should eat warm, unctuous food in proper quantity, after the previously consumed food is digested. The food eaten should be non-antagonistic (i.e., not unsuitable to one’s constitution or habit) and should be consumed in a favorable place, with all the favorable accessories, not too fast, not too slow, not while talking or laughing, and with full concentration. [24]

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तस्य साद्गुण्यमुपदेक्ष्यामः- उष्णमश्नीयात्; उष्णं हि भुज्यमानं स्वदते, भुक्तं चाग्निमौदर्यमुदीरयति, क्षिप्रं जरां गच्छति, वातमनुलोमयति, श्लेष्माणं च परिह्राससयति; तस्मादुष्णमश्नीयात् (१) |२५|

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tasya sÁdguÆyamupadekÒyÁma½ - uÒÆamaÐÍnÁyÁt, uÒÆam hi bhujyamÁnam svadate, bhuktam cÁgnimaudaryamudÍryati, kÒipram jarÁ gacchati vÁtamanulomayati, ÐleÒmÁÆam ca parihrsayati, tasmÁduÒÆamaÐnÍyÁt ||1||

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</div></div>

(I will now explain their merits). One should eat warm (food) because it tastes well and the food consumed stimulates the digestive fire, gets digested quickly, and reduces mucus [25.1]

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स्निग्धमश्नीयात्; स्निग्धं हि भुज्यमानं स्वदते, भुक्तं चानुदीर्णमग्निमुदीरयति, क्षिप्रं जरां गच्छति, वातमनुलोमयति, शरीरमुपचिनोति, दृढीकरोतीन्द्रियाणि, बलाभिवृद्धिमुपजनयति, वर्णप्रसादं चाभिनिर्वर्तयति; तस्मात् स्निग्धमश्नीयात् (२) |२५|

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snighamaÐnÍyÁt, snigdham hi bhujyamanam svadate, bhuktam cÁnudÍrÆamgnimudÍryati, kÒipram jarÁm gacchÁti, vÁtamanulomayati, ÐarÍramupacinoti, déÕhÍkaroti indriyÁni, balabhivéddimupajanayati, varÆaprasÁdam cÁbhinirvartayati, tasmÁt snigdhamaÐnÍyÁt ||2||

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</div></div>

One should eat unctuous because it tastes well, the food consumed stimulates any unstimulated digestive fire, gets digested quickly, helps in passing flatulence, develops the body, provides firmness to sense organs, increases strength, and enhances complexion. [25.2]

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मात्रावदश्नीयात्; मात्रावद्धि भुक्तं वातपित्तकफानपीडयदायुरेव विवर्धयति केवलं, सुखं गुदमनुपर्येति, न चोष्माणमुपहन्ति, अव्यथं च परिपाकमेति; तस्मान्मात्रावदश्नीयात् (३) |२५|

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mÁtrÁvadaÐnÍyÁt, mÁtrÁvadhi bhuktam vÁtaPittakaphÁnapÍÕyÁdÁyureva vivardhayati kevalam, sukham gudamanuparyati, na coÒmÁÆamupahanti, avyatham ca paripÁkameti tasmÁnmatrÁ vadÐnÍyÁt ||3||

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</div></div>

One should eat in proper quantity without disturbing ''vata, pitta'' and ''kapha'' because that only helps promote one’s life-span, easily passes down the bowels, does not disturb the ''agni'' (digestive fire), and gets digested without discomfort. [25.3]

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जीर्णेऽश्नीयात्; अजीर्णे हि भुञ्जानस्याभ्यवहृतमाहारजातं पूर्वस्याहारस्य रसमपरिणतमुत्तरेणाहाररसेनोपसृजत् सर्वान् दोषान् प्रकोपयत्याशु, जीर्णे तु भुञ्जानस्य स्वस्थानस्थेषु दोषेष्वग्नौ चोदीर्णे जातायां च बुभुक्षायां विवृतेषु च स्रोतसां मुखेषु विशुद्धे चोद्गारे हृदये विशुद्धे वातानुलोम्ये विसृष्टेषु च वातमूत्रपुरीषवेगेष्वभ्यवहृतमाहारजातं सर्वशरीरधातूनप्रदूषयदायुरेवाभिवर्धयति केवलं; तस्माज्जीर्णेऽश्नीयात् (४) |२५|

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jÍrÆaiÐnÍyÁt, ajÍrÆe hi bhuñjanÁsyÁbhyavahétamÁhÁrajÁtam, pÚrvasyÁhÁrasya rasamapari ÆatamuttareÆÁhÁrarasenopaséjat sarvÁn doÒÁn prakopayatyÁÐu, jÍrÆe tu bhuñjÁnasya svasthanastheÒu doÒeÒvagnau codÍrÆe jÁtÁyÁm ca bvbhukÒÁyÁm vivéteÒu ca srotasÁm mukheÒu viÐuddhe codgÁre Hédaye viÐuddhe vÁtÁnulomye vigopalbasisht@gmail.comséÒteÒu ca vÁtamÚtrapurÍÒavegeÒvabhyavahétamÁhÁrajÁtam sarvaÐarÍra dhÁtuÆapradÚÒayadÁyurevÁabhivardhayati kevalam tasmÁjjÍrÆeaÐnÍyÁt ||4||

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One should eat when the previous meal is digested because if one eats before earlier meal is digested, mixing with undigested food will vitiate all the ''dosha'' quickly. On the other hand, when one eats after the previous meal is well digested, the ''dosha'' do not get vitiated or unsettled from their natural locations, agni is stimulated, appetite is increased, entrances of the channels get cleared, eructation is pure, heart is normal, there are natural urges to pass bodily wastes and there is no obstruction to their passage, and the eaten food enhances one’s life without afflicting any ''dhatu''. [25.4]

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वीर्याविरुद्धमश्नीयात्; अविरुद्धवीर्यमश्नन् हि विरुद्धवीर्याहारजैर्विकारैर्नोपसृज्यते; तस्माद्वीर्याविरुद्धमश्नीयात् (५) |२५|

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vÍryaviruddhamÐnÍyÁt, aviruddhavÍryamaÐm hi viruddhavÍryÁhÁrajaevikÁraenÁrpasarjyate, tasmÁdvÍryaviruddhamaÐnÍyÁt || 5||

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One should take food consisting of the items that are non-antagonistic in nature to ensure one is not afflicted with the disorders caused by food that is unsuitable to the individual. [25.5]

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इष्टे देशे इष्टसर्वोपकरणं चाश्नीयात्; इष्टे हि देशे भुञ्जानो नानिष्टदेशजैर्मनोविघातकरैर्भावैर्मनोविघातं प्राप्नोति, तथैवेष्टैः सर्वोपकरणैः; तस्मादिष्टे देशे तथेष्टसर्वोपकरणं चाश्नीयात् (६) |२५|

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iÒÔe deÐe iÒÔasarvopakaraÆam cÁÐnÍyÁt, iÒÔe hi deÐe bhuñjÁno nÁniÒÔadaÐajairmanovighÁta karaibharvairmanovighÁtam prÁpnoti, tathaeveÒÔae½ sarvopakaraÆae½ tasmÁdiÒÔe deÐe tatheÒÔa sarvopakaraÆam cÁÐnÍyÁt ||6||

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One should eat in a favorable place and with favorable accessories because it is important to feel comfortable and satisfied while eating. [25.6]

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नातिद्रुतमश्नीयात्; अतिद्रुतं हि भुञ्जानस्योत्स्नेहनमवसादनं भोजनस्याप्रतिष्ठानं च, भोज्यदोषसाद्गण्योपलब्धिश्च न नियता; तस्मान्नातिद्रुतमश्नीयात् (७) |२५|

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nÁtidrvtamaÐnÍyÁt, atidrutam hi bhuñjÁnasyotsnehanamauasÁdanam bhojanasyÁpratiÒÔhÁnam ca, bhojyadoÒasÁdgaÆyopalabdhiÐca na niyatÁ tasmÁnnÁtidrutamaÐnÁyÁt || 7||

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</div></div>

One should not eat too quickly to ensure the food does not get into the wrong passage, and that the person is able to ascertain the qualities and taste of the food or even detect any defects in the food. [25.7]

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नातिविलम्बितमश्नीयात्; अतिविलम्बितं हि भुञ्जानो न तृप्तिमधिगच्छति, बहु भुङ्क्ते, शीतीभवत्याहारजातं, विषमं च पच्यते; तस्मान्नातिविलम्बितमश्नीयात् (८) |२५|

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nÁtivilambitamaÐnÍyÁt ativilambitam hi bhuñjÁno na téptimadhigacchati, bahubhukte, ÐÍtÍbhavatyÁhÁrajÁtam, viÒamam ca pacyate, tasmÁnnÁtivilambitamaÐnÍyÁt || 8||

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One should not eat too slow, because by eating too slow one does not get satisfaction, eats much, and the food becomes cold and is digested irregularly. [25.8]

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अजल्पन्नहसन् तन्मना भुञ्जीत; जल्पतो हसतोऽन्यमनसो वा भुञ्जानस्य त एव हि दोषा भवन्ति, य एवातिद्रुतमश्नतः; तस्मादजल्पन्नहसंस्तन्मना भुञ्जीत (९) |२५|

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ajalpannahasan tanmanÁ bhuñjÍta, jalpato hasatoanyamanaso vÁ bhuñjÁnasya ta eva hi doÒÁ bhavanti, ya evÁtidrutamaÐnata½, tasmÁdajalpannahasaïstanmanÁ bhuñjÍta || 9||

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</div></div>

One should eat with utmost concentration on the food, while not talking or laughing. By taking food while talking or laughing or with mind elsewhere, he is inflicted with the same defects as by eating too fast. [25.9]

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आत्मानमभिसमीक्ष्य भुञ्जीत सम्यक्; इदं ममोपशेते इदं नोपशेत इत्येवं विदितं ह्यस्यात्मन आत्मसात्म्यं भवति; तस्मादात्मानमभिसमीक्ष्य भुञ्जीत सम्यगिति||२५||

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ÀtmÁnamabhisamÍkÒya bhuñjÍta samyak idam mamopadesete idam nopaÐeta ityeva viditam ÁsyÁtmana ÁtmasÁtmyam bhavati tasmÁdÁtmÁnamabhisamÍkÒya bhuñjÍta samyagiti || 25 ||

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</div></div>

One should eat with due consideration to self, i.e., knowing one’s own constitution and tastes. He/she should take food that is suitable to him/her. [25]

====Summary====

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भवति चात्र-

Line 343: Line 474:

रसान् द्रव्याणि दोषांश्च विकारांश्च प्रभावतः|

वेद यो देशकालौ च शरीरं च स[१] नो भिषक्||२६||

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bhavati CÁtra-

RasÁn dravyÁÆi doÒÁÐca vikÁrÁÐca prabhÁVata½ veda yo deÐakalau ca ÐarÍram ca sa no bhiÒak || 26||

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He is (or should be) our physician who knows the ''rasas, dravyas, doshas,'' disorders, place, time and body. [26]

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तत्र श्लोकौ-

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आहारायतनान्यष्टौ भोज्यसाद्गुण्यमेव च|

विमाने रससङ्ख्याते सर्वमेतत् प्रकाशितम्||२८||

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tatra Ïlokau –

Line 363: Line 498:

ÀhÁrÁyatanÁnyaÒtau bhojasÁduÆyameva ca, vimÁne rasasankhÁte sarvametat prakÁÐitam || 28||

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To sum up (all the verses of this chapter):

The meaning of vimana is to know the effects of ''rasas, dravyas, doshas'' and disorders, substances not to be used excessively, the three forms or types of ''satmya,'' and the eight factors of diet and merits of food. All these have been briefly discussed in this chapter on [[Rasa Vimana]] [27-28]

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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते विमानस्थाने रसविमानं नाम प्रथमोऽध्यायः||१||

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ityagniveÐakrte tantre carakapratisanskéte vimÁnasthÁne rasavimÁnam nÁma prathamoadhyÁya½

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</div></div>

Thus ends the first chapter on [[Rasa Vimana]] in [[Vimana Sthana]] in the treatise composed by Agnivesha and redacted by Charak.

Agnivesha

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