Changes

|label3= Succeeding Chapter

|label3= Succeeding Chapter

|data3 = [[Trividhakukshi Vimana]]

|data3 = [[Trividhakukshiya Vimana]]

|label5 = Other Sections

|label5 = Other Sections

|data5 = [[Sutra Sthana]], [[Nidana Sthana]],  [[Sharira Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|data5 = [[Sutra Sthana]], [[Nidana Sthana]],  [[Sharira Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

}}

==([[Vimana Sthana]] Chapter 1, Chapter on Taste-based Factors for the Measurement of Diseases and Drugs)==

==[[Vimana Sthana]] Chapter 1, Rasa Vimana (Chapter on Taste-based Factors for the Measurement of Diseases and Drugs)==

=== Abstract ===

=== Abstract ===

Eight specific factors of dieting and twelve instructions about eating food have been described in this chapter, which are of immense value for those seeking a healthy and long life. These rules set the criteria for categorizing food as wholesome or unwholesome.

Eight specific factors of dieting and twelve instructions about eating food have been described in this chapter, which are of immense value for those seeking a healthy and long life. These rules set the criteria for categorizing food as wholesome or unwholesome.

=== Introduction ===

=== Introduction ===

Thus said Lord Atreya. [2]

Thus said Lord Atreya. [2]

इह खलु व्याधीनां निमित्तपूर्वरूपरूपोपशयसङ्ख्याप्राधान्यविधिविकल्प बलकालविशेषाननुप्रविश्यानन्तरं दोषभेषजदेशकालबलशरीरसाराहारसात्म्यसत्त्वप्रकृतिवयसां मानमवहितमनसा यथावज्ज्ञेयं भवति भिषजा, दोषादिमानज्ञानायत्तत्वात् क्रियायाः| न ह्यमानज्ञो दोषादीनां भिषग् व्याधिनिग्रहसमर्थो भवति| तस्माद्दोषादिमानज्ञानार्थं विमानस्थानमुपदेक्ष्यामोऽग्निवेश! ||३||

इह खलु व्याधीनां निमित्तपूर्वरूपरूपोपशयसङ्ख्याप्राधान्यविधिविकल्प बलकालविशेषाननुप्रविश्यानन्तरं दोषभेषजदेशकालबलशरीरसाराहारसात्म्यसत्त्वप्रकृतिवयसां मानमवहितमनसा यथावज्ज्ञेयं भवति भिषजा, दोषादिमानज्ञानायत्तत्वात् क्रियायाः| न ह्यमानज्ञो दोषादीनां भिषग् व्याधिनिग्रहसमर्थो भवति| तस्माद्दोषादिमानज्ञानार्थं विमानस्थानमुपदेक्ष्यामोऽग्निवेश! ||३||

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

After comprehending the features of a disease in terms of its etiology, prodromal features, signs and symptoms, suitability, number, predominance of morbid factor, classification, proportional variation, intensity and duration, the physician should assess carefully the features of the drugs, agents, and the constitution of the patient (''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]

तत्रादौ रसद्रव्यदोषविकारप्रभावान् वक्ष्यामः|

तत्रादौ रसद्रव्यदोषविकारप्रभावान् वक्ष्यामः|

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

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

दोषाः पुनस्त्रयो वातपित्तश्लेष्माणः|

दोषाः पुनस्त्रयो वातपित्तश्लेष्माणः|

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

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

तत्रैष रसप्रभाव उपदिष्टो भवति|

तत्रैष रसप्रभाव उपदिष्टो भवति|

Oil possesses the properties of unctuousness, hotness and heaviness and as such pacifies ''vata'' when used regularly. ''Vata'' possesses roughness, coldness and lightness and is thus pacified by the habitual use of oil. In the same way, ghee’s sweetness, coldness and dullness overcomes ''pitta''’s  non-sweet, hot and sharp properties. Finally, honey’s  roughness, sharpness and astringency neutralizes the effects of ''kapha''’s unctuous, dull and sweet properties. Any other substance which is antagonistic in properties to ''vata, pitta'' and ''kapha'' will similarly help in pacifying them when used regularly. [14]

Oil possesses the properties of unctuousness, hotness and heaviness and as such pacifies ''vata'' when used regularly. ''Vata'' possesses roughness, coldness and lightness and is thus pacified by the habitual use of oil. In the same way, ghee’s sweetness, coldness and dullness overcomes ''pitta''’s  non-sweet, hot and sharp properties. Finally, honey’s  roughness, sharpness and astringency neutralizes the effects of ''kapha''’s unctuous, dull and sweet properties. Any other substance which is antagonistic in properties to ''vata, pitta'' and ''kapha'' will similarly help in pacifying them when used regularly. [14]

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

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

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

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

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||

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||

''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]

''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]

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

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

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

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

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||

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||

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]

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]

भवति चात्र-

भवति चात्र-