धन्वन्तरिमभिवाद्य सुश्रुत उवाच- प्रागभिहितः ‘प्राणिनां पुनर्मूलमाहारो बलवर्णौजसां च, स षट्सु रसेष्वायत्तः, रसाः पुनर्द्रव्याश्रयिणः,’ द्रव्यरसगुणवीर्यविपाकनिमित्ते च क्षयवृद्धी दोषाणां साम्यं च, ब्रह्मादेरपि च लोकस्याहारः स्थित्युत्पत्तिविनाशहेतुः, आहारादेवाभिवृद्धिर्बलमारोग्यं वर्णेन्द्रियप्रसादश्च, तथा ह्याहारवैषम्यादस्वास्थ्यं; तस्याशितपीतलीढखादितस्य नानाद्रव्यात्मकस्यानेकविधविकल्पस्यानेकविधप्रभावस्य पृथक् पृथग्द्रव्यरसगुणवीर्यविपाककर्माणीच्छामि ज्ञातुं, न ह्यनवबुद्धस्वभावा भिषजः स्वस्थानुवृत्तिं रोगनिग्रहणं च कर्तुं समर्थाः; आहारायत्ताश्च सर्वप्राणिनो यस्मात्तस्मादन्नपानविधिमुपदिशतु मे भगवानित्युक्तः प्रोवाच भगवान् धन्वन्तरिः- अथ खलु वत्स सुश्रुत! यथाप्रश्नमुच्यमानमुपधारयस्व- ||३||
Meaning of the śloka
After saluting Dhanvantari, Sushruta recalls the teaching that food is the basis of living beings and of strength, complexion and ojas; that food depends on the six tastes, which reside in substances; and that substance, taste, quality, potency and post-digestive effect cause decrease, increase or balance of the doshas. Food is presented as a cause of the world's continuance, arising and dissolution. Proper food is said to support growth, strength, health, complexion and clarity of the senses, while unsuitable use causes ill health. Sushruta therefore asks to learn separately the substances, tastes, qualities, potencies, post-digestive effects and actions of the many foods that are eaten, drunk, licked or chewed, because physicians who do not understand their nature cannot maintain health or restrain disease. Since all living beings depend on food, Dhanvantari asks him to attend carefully to the answer.
The commentary explains mula as cause and adds sense objects, time and activity to the stated factors affecting doshas; 'doshas' also stands for dhatus and related constituents. Correct use of food is said to support formation of the primary bodily constituents, while wrong use contributes to destruction. The passage distinguishes the role of food for divine beings from its role in birth, maintenance and death among placental beings, and explains nourishment associated with meditation or nectar in its traditional cosmological setting. Growth means growth of the body; strength includes energy and tissue increase; health means well-being; sensory clarity is the capacity of each sense to grasp its object; and dietary imbalance means improper use producing imbalance. Four modes are distinguished: eaten foods such as cooked rice, drinks such as milk, lickable foods such as honey, and chewable foods such as modaka. Foods also differ in material composition, forms such as manda, peya, vilepi and bhakta, and their particular powers. The final words respectfully introduce Dhanvantari's reply.
Key terms
AhAra (ahara)
Food or dietary intake, presented as fundamental to living beings.
ojas
A classical vital principle named with strength and complexion.
The commentary identifies Lohitashali with red rice and records regional names and identifying features for many varieties. Kalamaka is called kalavi in Antarvedi; Kardamaka grows in abundant mud; Panduka has pale husk and awn; Sugandhaka is Devashali in Pancala. Shakunahrita is traditionally said to have been brought by geese from Uttarakuru, is called Vakra in Avanti and Pashaka in Magadha, while older physicians call it Garuda; their legendary account says Garuda brought it from another island. Pushpandaka has delicate, fragrant grains; Pundarika resembles a white lotus in delicacy, color and fragrance and is also called Bahuposha; Mahashali has large grain; Shitabhiruka is understood locally as fearing cold; Rodhrapushpaka has awns shaped like rodhra flowers; Dirghashuka has long awns; Kancanaka is golden rice; Mahishashuka is called Tilavasi in the central region; and Hayanaka is locally Shanguvaka, though Jejjhata calls it Ghotakapuccha. Dushaka and Mahadushaka are left to local recognition, and 'others' includes Yavaka and Naishadha. The commentary preserves disagreements over whether shali means winter rice with intact white grain, both broken and intact white winter rice, or contrasts summer Shashtika and rainy-season Vrihi in other ways. Because one substance can have different regional names, it recommends learning grains from cultivators of different regions, animals from hunters, birds from bird-catchers, forest roots and fruits from forest ascetics who eat them, vegetables from village and forest residents, prepared foods from cooks, purchasable medicines from merchants, and noncommercial roots and similar materials from forest ascetics.
Key terms
shAlayaH (shalayah)
The group of rice varieties classified as shali.
shakunAhRuta (shakunahrita)
A rice variety bearing several regional or legendary names.
ShaShTika (shashtika)
A quick-maturing rice category contrasted with slower-maturing vrihi in one interpretation.
prabhRuti (prabhriti)
'And others,' extending the listed varieties to further named kinds.
Shali rices are generally described as sweet, cooling in potency, easy to digest, strengthening, reducing pitta, producing little vata and kapha, unctuous, and causing a small amount of formed stool.
The commentary maps the description to the categories requested earlier: the named shali varieties specify the substances; sweet specifies taste; cooling specifies potency; easy digestion specifies digestive processing; unctuous and related terms specify qualities; and reduction of pitta and the other effects specify actions. 'Little vata and kapha' means that these rices produce only a small amount of vata and kapha.
Key terms
vIryataH shIta (viryatah shita)
Cooling in potency within the classical classification.
Among these, Lohitashali is considered best. It is described as balancing the three doshas, promoting shukra and urine, benefiting sight, complexion, strength and voice, pleasing to the heart, relieving thirst, supporting wounds, reducing fever, diseases generally and poison.
The commentary identifies this as the description of Lohitashali. Doshaghna is interpreted as reducing all three doshas, while in the later expression sarvadosha the word dosha means diseases.
Key terms
lohitashAli (lohitashali)
Red shali rice, ranked first among the listed shali varieties.
shukramUtrala (shukramutrala)
Described as promoting shukra and urination.
sarvadoSha (sarvadosha)
Explained here as diseases generally rather than the three doshas.
Adhikarana ৬ (৭) · Śloka ৭
তস্মাদল্পান্তরগুণাঃ ক্রমশঃ শালযোঽবরাঃ ||৭||
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तस्मादल्पान्तरगुणाः क्रमशः शालयोऽवराः ||७||
Meaning of the śloka
The other shali varieties follow Lohitashali in descending order, each differing only slightly in its actions.
The hierarchy is measured from Lohitashali. Each succeeding variety is said to be slightly inferior to the preceding one; here guna is understood as action or effect.
Key terms
alpAntaraguNa (alpantaraguna)
Having only a small difference in action or effect.
षष्टिककाङ्गुकमुकुन्दकपीतकप्रमोदककाकलकासनपुष्पकमहाषष्टिकचूर्णककुरवककेदारप्रभृतयः षष्टिकाः ||८||
रसे पाके च मधुराः शमना वातपित्तयोः |
शालीनां च गुणैस्तुल्या बृंहणाः कफशुक्रलाः ||९||
Meaning of the śloka
Shashtika, Kanguka, Mukundaka, Pitaka, Pramodaka, Kakalaka, Asanapushpaka, Mahashashtika, Curnaka, Kuravaka, Kedara and similar kinds are classed as Shashtika rices. They are described as sweet in taste and after digestion, calming vata and pitta, comparable in qualities to shali rice, nourishing, and increasing kapha and shukra.
The final use of the name Shashtika indicates that every listed variety belongs to that class. The commentary calls Shashtika itself white; Mukundaka, Kakalaka, Asanapushpaka, Kuravaka and Kedara black; and the remainder both white and black. 'And others' includes Cina, Durdara, Sharada and further varieties. Shashtika is itself a type of vrihi, supported by a cited statement that it is best among vrihis, but ordinary vrihi matures slowly whereas Shashtika matures quickly.
Key terms
ShaShTika (shashtika)
A class of quick-maturing rice varieties.
bRuMhaNa (brimhana)
Nourishing or promoting bodily increase in the classical sense.
The white Shashtika is considered foremost among them. It has a secondary astringent taste and is described as light, soft, unctuous, balancing all three doshas, promoting bodily steadiness and strength, sweet after digestion, absorbent, and comparable to Lohitashali.
The commentary identifies this as the account of white Shashtika. Sthairyakrit may mean making the body firm, or alternatively maintaining youthfulness.
Key terms
gauraShaShTika (gaurashashtika)
The white Shashtika variety ranked foremost in its group.
sthairyakRut (sthairyakrit)
Interpreted either as producing bodily firmness or preserving youthfulness.
grAhI (grahi)
Absorbent or retaining in classical digestive terminology.
The commentary identifies Krishnavrihi by black husk and grain; Shalamukha by black-and-white grain; Jatumukha by a tip shaped like lac; Nandimukha by a grain tip resembling the beak of the adi bird; and Lavaksha by grain resembling the eye of a lava bird. Tvaritaka matures rapidly like Shashtika. Kukkutandaka has grains resembling hens' eggs in color and roundness; Paravata has pale grains like a pigeon; and Patala has the color of a patala flower. 'And others' includes Khanjarita, Khanjanaka, Kshaumaka and further kinds.
Key terms
vrIhayaH (vrihayah)
The class of rice varieties listed in this passage.
tvaritaka
A variety named for quick maturation like Shashtika.
kukkutANDaka (kukkutandaka)
A variety whose grains are compared with hens' eggs in color and roundness.
These vrihi rices are astringent and sweet in taste, not sweet after digestion, not cooling in potency, only mildly abhishyandin, comparable to Shashtika, and productive of formed stool.
The commentary explains that they are astringent and sweet in taste, pungent after digestion, and hot in potency. Their comparison with Shashtika indicates superiority to inferior grains, not that they necessarily produce all of Shashtika's effects, since Caraka and others describe Patala as aggravating all three doshas. Jejjhata considers this reading non-authoritative. Gayi argues that patala can denote both vrihi generally and a particular variety: the particular kind aggravates all three doshas, while the qualities stated here apply to vrihi in general. Brahmadeva instead says the tridosha-aggravating Patala is a different variety, while this one has the qualities stated here.
Key terms
amadhura pAka (amadhura paka)
A non-sweet, explained here as pungent, post-digestive effect.
ahima
Not cooling, explained by the commentary as hot in potency.
abhiShyandin (abhishyandin)
A classical quality said here to occur only mildly.
pATala (patala)
A name disputed as a general rice designation, a specific variety, or more than one variety.
Krishnavrihi is considered foremost among these vrihi varieties. It is light and has a secondary astringent taste; the other vrihis follow it in descending order with only slight differences in qualities.
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অথ কৃষ্ণব্রীহিগুণমাহ- কৃষ্ণব্রীহিরিত্যাদি||১৪||
Meaning of the commentary
The commentary simply introduces this as the account of the qualities of Krishnavrihi.
Key terms
kRuShNavrIhi (krishnavrihi)
Black vrihi rice, ranked first among the listed vrihis.
Rice grown on dry upland is described as reducing kapha and pitta, astringent with a pungent element, and slightly bitter and sweet; it slightly increases pavana and digestive fire.
The commentary identifies sthalaja as produce of jangala or dry land. Satiktamadhura means slightly bitter and sweet, and the word 'slightly' also qualifies the increase of pavana and digestive fire.
Rice grown in cultivated wet fields is described as sweet, vrishya, strengthening, reducing pitta, slightly astringent, producing little waste, heavy, and increasing kapha and shukra.
The commentary explains kaidara as grown in marshy or wet terrain. Vrishya is glossed as promoting the discharge of shukra, while shukrala means increasing shukra.
Key terms
kaidAra (kaidara)
Rice grown in wet fields, explained as originating in anupa terrain.
vRuShya (vrishya)
Glossed here as promoting the discharge of shukra.
Ropya and atiropya varieties of shali rice are described as light, quickly digested, superior in quality, non-burning, reducing the doshas, strengthening and increasing urination.
Ropya rice is uprooted once and replanted elsewhere; atiropya rice is replanted two or three times. The commentary connects increased urination with the absence of a burning quality. One reading simply calls these varieties mutrala, promoting urine. Another explanation interprets mutravivardhana as drawing urine away or reducing it and therefore as beneficial for people with prameha. These interpretations differ and should remain separate.
Key terms
ropya
Shali rice uprooted and transplanted once.
atiropya
Shali rice transplanted two or three times.
mUtravivardhana (mutravivardhana)
Read either as promoting urination or, in an alternate explanation, drawing away or reducing urine.
Shali rice that regrows after being cut is described as dry, binding the stool, bitter and astringent, reducing pitta, light in digestion and reducing kapha.
The commentary treats this as a concluding statement. Uddishta means stated briefly, while the group is also called savistara, accompanied by detail. Its fuller scope is indicated by a later verse saying that not everything among grains, meats, fruits and vegetables can be stated because their number is immeasurable or endless.
Key terms
shAlivarga (shalivarga)
The group of shali rice varieties concluded here.
uddiShTa (uddishta)
Briefly stated or enumerated.
aprameya
Immeasurable, explained here as endless in number.
Although the kudhanya varieties beginning with mudga and masha are extensive, only an outline will be given. The conjunction also implies that the meat, fruit and vegetable groups will likewise receive only an outline. This reading indicates that mudga and related items count as grain and are placed among shimbi-dhanya. The commentary explains kudhanya literally as grains regarded as inferior.
Key terms
kudhAnya (kudhanya)
A grain category, glossed by the commentary as grains regarded as inferior.
shimbIdhAnya (shimbi-dhanya)
The category of pod-bearing grains in which mudga and related items are placed.
uddesha
A brief outline or enumeration rather than an exhaustive account.
Koradushaka, shyamaka, nivara, shantanu, varaka, uddalaka, priyangu, madhulika, nandimukhi, kuruvindaka, gavedhuka, sara, baruka, toda or toyaparni, mukundaka, venuyava and similar grains are particular kinds of kudhanya.
The commentary identifies koradushaka with kodrava and describes three forms of shyamaka: shyamaka or water-shyamaka, camel-shyamaka or coarse shyamaka, and elephant-shyamaka, locally called shyamika. Nivara is called ulika grain and is said to have a field-grown form resembling cultivated grain and a water-grown form with a large leaf and stalk; the aquatic form grows with rising water, has red awns, and is also called prashantika elsewhere. Varaka is commonly called varatika in the Shakambhari region; uddalaka is wild kodrava; priyangu is locally kangunika; madhulika is a grass called monkey-hand, with nandimukhi as a variety; kuruvindaka is described as heavy among rice-like grains; and gavedhuka is a grass known locally by differing names, including galagodhuma and garala. Sara is sarakarnika; baruka is locally baru; todaparni is also read or identified as toyaparni; mukunda as mulunda; and venuyava is bamboo fruit. Remaining identities are to be learned from forest-dwellers. The word 'and similar' includes jhanti, gharmuti, jonnalika and others. Some commentators instead take gavedhuka or baruka under this open-ended inclusion.
Key terms
kudhAnyavisheSha (kudhanya-vishesha)
A particular variety within the kudhanya grain group.
nIvAra (nivara)
A grain described in field-grown and aquatic forms, with several supplied identifications.
veNuyava (venuyava)
Bamboo fruit or bamboo grain.
toda(ya)parNI (toda(ya)parni)
A source reading with uncertain wording, discussed as todaparni or toyaparni.
As a group, these grains are described as hot, astringent and sweet, dry, pungent after digestion, reducing shleshma, restricting urinary flow, and aggravating vata and pitta. Among them, kodrava together with nivara, and shyamaka together with shantanu, are specifically described as astringent-sweet, cooling and reducing pitta.
The commentary explains baddhanisyanda as restricting urine. It then gives the special qualities of certain members of the group. Another reading has 'shyamaka varieties together with koradushaka, and nivara'; the plural is explained by the three kinds of shyamaka.
Key terms
baddhanisyanda
Explained by the commentary as restricting urinary flow.
kaTuvipAkin (katu-vipakin)
Having a pungent post-digestive effect in the classical account.
Priyangu varieties are black, red, yellow and white. Each succeeding variety is regarded as superior to the preceding one. They are described as dry and reducing kapha.
The commentary identifies this as an account of kanguni or priyangu. Their relative superiority concerns qualities such as their capacity to reduce kapha.
Key terms
priya~ggu (priyangu)
A grain with black, red, yellow and white varieties in this passage.
yathottaraM pradhAna (yathottaram pradhana)
Each later-listed variety is considered superior in the stated qualities.
Adhikarana ২৩ (২৫) · Śloka ২৫
মধূলী মধুরা শীতা স্নিগ্ধা নন্দীমুখী তথা |২৫|
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मधूली मधुरा शीता स्निग्धा नन्दीमुखी तथा |२५|
Meaning of the śloka
Madhuli is sweet, cooling and unctuous; nandimukhi has the same qualities.
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মধূলিকানন্দীমুখীগুণমাহ- মধূলীত্যাদি| তথা মধুর শীতলস্নিগ্ধেত্যর্থঃ|২৫|
Meaning of the commentary
The commentary confirms that 'likewise' applies the qualities sweet, cooling and unctuous to nandimukhi as well as madhulika.
Key terms
madhUlI (madhuli)
The grain called madhulika, described as sweet, cooling and unctuous.
nandImukhI (nandimukhi)
A related grain assigned the same three qualities.
Adhikarana ২৪ (২৫) · Śloka ২৫
বিশোষী তত্র ভূযিষ্ঠং বরুকঃ সমুকুন্দকঃ ||২৫||
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विशोषी तत्र भूयिष्ठं वरुकः समुकुन्दकः ||२५||
Meaning of the śloka
Within this group, varuka and mukundaka are especially drying.
Although restriction of flow was already stated as a general quality of the kudhanya group, the verse separately calls venuyava baddhamutra to indicate that this effect is especially strong.
Key terms
veNuyava (venuyava)
Bamboo fruit or grain, assigned distinct dietary qualities here.
baddhamUtra (baddhamutra)
Restricting urine, emphasized as particularly strong for venuyava.
vIryoShNa (viryoshna)
Hot in potency according to the classical classification.
The commentary describes mudga in green, yellow, black and red forms. Wild mudga grows in forests, is known as black mudga, and is locally called mudgika. Kalaya is triputa; makushthaka is motha. Masura has black and pale forms: the black is called masura and the pale mangalyaka. Chanaka is treated as familiar; satina as vartulaka; triputa as small; harenu as small and round; and adhaki as tuvari. Vaidala is a conventional name specifically for these items, not merely a derivation meaning every split pulse. Therefore, when another verse prohibits vaidala for a person with gulma, the prohibition applies to mudga and this named group; it does not automatically include masha, kulattha and all other split pulses.
Key terms
vaidala
A conventional category name for the listed pulses, not every pulse that can be split.
mudga
A pulse said here to occur in green, yellow, black and red varieties.
masUra (masura)
A pulse with black and pale forms; the pale form is called mangalyaka.
Vaidala pulses are generally described as astringent and sweet, cooling, pungent after digestion, increasing marut, binding urine and stool, and reducing pitta and shleshma.
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বৈদলানাং সামান্যগুণমাহ- কষাযেত্যাদি||২৮||
Meaning of the commentary
The commentary presents these as the general qualities of the vaidala group and adds no separate interpretation.
Key terms
vaidala
The specific pulse group listed in the preceding passage.
marutkara
Increasing marut or vata in the classical account.
Among the vaidala pulses, mudga is said not to increase vata excessively and to clarify or benefit vision. The green variety is considered foremost, while wild mudga is regarded as similar to cultivated mudga.
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মুদ্গগুণমাহ- নাত্যর্থমিত্যাদি||২৯||
Meaning of the commentary
The commentary identifies this as the statement of mudga's particular qualities and supplies no further explanation.
Key terms
mudga
A pulse whose green form is ranked foremost here.
dRuShTiprasAdana (drishti-prasadana)
Described as clarifying or benefiting sight in the classical account.
vanamudga
Wild mudga, regarded as having qualities similar to mudga.
Adhikarana ২৯ (৩০) · Śloka ৩০
বিপাকে মধুরাঃ প্রোক্তা মসূরা বদ্ধবর্চসঃ |৩০|
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विपाके मधुराः प्रोक्ता मसूरा बद्धवर्चसः |३०|
Meaning of the śloka
Masura is described as sweet after digestion and binding the stool.
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মসূরগুণমাহ- বিপাক ইত্যাদি|৩০|
Meaning of the commentary
The commentary identifies this as the account of masura's qualities and offers no further explanation.
Key terms
masUra (masura)
The pulse whose post-digestive and stool-binding qualities are stated here.
madhura vipAka (madhura vipaka)
A sweet post-digestive effect in the classical framework.
baddhavarcasa
Binding the stool.
Adhikarana ৩০ (৩০) · Śloka ৩০
মকুষ্ঠকাঃ কৃমিকরাঃ... |৩০|
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मकुष्ठकाः कृमिकराः... |३०|
Meaning of the śloka
The surviving fragment states that makushthaka causes worms. The remainder of the statement is absent from the supplied source.
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মকুষ্ঠগুণমাহ- মকুষ্ঠকা ইত্যাদি|৩০|
Meaning of the commentary
The commentary merely identifies the fragment as a statement about the qualities of makushtha; it does not restore the missing text.
Key terms
makuShThaka (makushthaka)
A pulse identified earlier as motha.
kRumikara (krimikara)
Said in the surviving fragment to cause worms.
Adhikarana ৩১ (৩০) · Śloka ৩০
... কলাযাঃ প্রচুরানিলাঃ ||৩০||
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... कलायाः प्रचुरानिलाः ||३०||
Meaning of the śloka
Kalāya is described as producing abundant vāta. The supplied verse is only a concluding fragment.
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কলাযগুণমাহ- কলাযা ইত্যাদি||৩০||
Meaning of the commentary
The commentary identifies this fragment as a statement of the qualities of kalāya.
Key terms
kalAya (kalāya)
A pulse named in the source.
pracurAnila (pracurānila)
Producing abundant vāta.
Adhikarana ৩২ (৩১) · Śloka ৩১
আঢকী কফপিত্তঘ্নী নাতিবাতপ্রকোপণী |৩১|
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आढकी कफपित्तघ्नी नातिवातप्रकोपणी |३१|
Meaning of the śloka
Āḍhakī is described as reducing kapha and pitta while not greatly aggravating vāta.
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আঢকীগুণমাহ- আঢকীত্যাদি|৩১|
Meaning of the commentary
The commentary introduces the verse as a statement of the qualities of āḍhakī and gives no further explanation.
Chickpeas are described as increasing vāta, cooling, sweet with an astringent component, and drying. They are said to reduce kapha, disorders of blood, and pitta, but to impair virility. When combined with ghee, the same chickpeas are described as especially effective in calming all three doṣas.
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চণকগুণমাহ- বাতলা ইত্যাদি||৩১-৩২||
Meaning of the commentary
The commentary identifies these two verses as the account of the qualities of caṇaka, chickpea, without adding a separate interpretation.
Key terms
caNaka (caṇaka)
Chickpea.
virUkShaNa (virūkṣaṇa)
Drying in quality or effect.
puMstvanAshana (puṃstva-nāśana)
Described as impairing male potency or virility.
ghRutasaMyukta (ghṛta-saṃyukta)
Combined with ghee.
tridoShashamana (tridoṣa-śamana)
Calming the three doṣas.
Adhikarana ৩৪ (৩৩) · Śloka ৩৩
হরেণবঃ সতীনাশ্চ বিজ্ঞেযা বদ্ধবর্চসঃ |৩৩|
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हरेणवः सतीनाश्च विज्ञेया बद्धवर्चसः |३३|
Meaning of the śloka
Hareṇu and satīna should be understood as binding the stool.
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হরেণুসতীনাবাহ- হরেণব ইত্যাদি|৩৩|
Meaning of the commentary
The commentary introduces this as the statement concerning hareṇu and satīna, with no additional explanation.
Key terms
hareNu (hareṇu)
A pulse or food item named in the source.
satIna (satīna)
A pulse or food item named in the source.
baddhavarcasa (baddha-varcasa)
Binding or firming the stool.
Adhikarana ৩৫ (৩৩) · Śloka ৩৩
ঋতে মুদ্গমসূরাভ্যামন্যে ত্বাধ্মানকারকাঃ ||৩৩||
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ऋते मुद्गमसूराभ्यामन्ये त्वाध्मानकारकाः ||३३||
Meaning of the śloka
The other pulses, apart from mudga and masūra, are described as causing abdominal distension.
The commentary explains ṛte as ‘except’ or ‘without.’ It clarifies that the denial of a distending effect for mudga and masūra is relative to other members of their own class; it does not mean that they can never cause distension under any circumstances.
Key terms
mudga
A pulse excluded comparatively from the general statement about distension.
masUra (masūra)
A pulse excluded comparatively from the general statement about distension.
Māṣa is described as heavy, loosening stool and urine, unctuous, heating, vṛṣya, sweet, and reducing vāta. It is nourishing and satiating, promotes breast milk, is especially strength-giving, and promotes śukra and kapha.
The commentary begins a group with māṣa, noting that these items were not accepted under the earlier vaidala category. It explains ‘loosening stool and urine’ as making both fluid, santarpaṇa as satisfying or nourishing, and strength as bodily development and capacity. It links the descriptions vṛṣya and śukrala with an increase in secretion or flow. One textual reading has ‘promotes pitta and kapha’ instead of ‘promotes śukra and kapha.’
Key terms
mASha (māṣa)
Black gram or the pulse named māṣa.
bhinnapurIShamUtra (bhinna-purīṣa-mūtra)
Explained as producing fluid stool and urine.
vRuShya (vṛṣya)
Traditionally associated here with reproductive potency.
Because of its astringent character, alasāndra does not loosen stool, does not increase urination, and does not produce kapha. It is sweet in taste and has a sweet post-digestive effect; it is nourishing and is described as promoting breast milk and appetite.
The commentary identifies alasāndra as rājamāṣa. It says that, through the effect of its astringent taste, it should be understood as reducing kapha and as not being vṛṣya. The word ‘sweet’ refers to its immediate taste.
Key terms
alasAndra (alasāndra)
Identified by the commentary as rājamāṣa.
kaShAyabhAva (kaṣāya-bhāva)
Astringent character or taste.
vipAka (vipāka)
Post-digestive effect, described here as sweet.
avRuShya (avṛṣya)
Not vṛṣya; not promoting the reproductive effect attributed to vṛṣya substances.
The commentary identifies ātmaguptā as kapikacchu and calls its fruit ātmagupta. It identifies kākāṇḍa fruit as aśvaka, and describes kākāṇḍa as a pod resembling kapikacchu that is popularly called śūkaraśimbī.
Key terms
AtmaguptA (ātmaguptā)
Identified in the commentary as kapikacchu; the fruit is called ātmagupta.
kAkANDa (kākāṇḍa)
A kapikacchu-like pod, popularly called śūkaraśimbī in the commentary.
ashvaka (aśvaka)
The commentary's identification of kākāṇḍa fruit.
mASha (māṣa)
The pulse whose qualities serve as the comparison.
Kulattha is described as heating in potency, astringent in taste, pungent after digestion, and reducing kapha and vāta. It is traditionally said to counter disorders of śukra, urinary stones, and gulma; to have a binding effect; and to alleviate pīnasa and cough.
The commentary specifies that kulattha is hot by its potency. It explains the statement about kapha and vāta as meaning that it counters them both separately and when they occur together.
Key terms
kulattha
Horse gram or the pulse called kulattha.
uShNa (uṣṇa)
Hot in potency, according to the commentary.
shukrAshmarI (śukrāśmarī)
A stone-like disorder associated with śukra in the source.
Wild kulattha is especially described as alleviating ānāha, excess medas, piles, hiccup, and difficult breathing; as producing śoṇitapitta; as reducing kapha; and as countering diseases of the eyes.
Sesame is slightly astringent, predominantly sweet with a slight bitter component, binding, pitta-producing, and heating. It has a sweet post-digestive effect, is strengthening and unctuous, and is regarded as suitable for application to wounds. It is described as beneficial for the teeth, promoting agni and intellect, reducing urine, benefiting the skin and hair, reducing vāta, and being heavy.
The commentary explains that sweetness is sesame's principal taste, while astringency and bitterness are secondary tastes. One interpretation restricts its suitability for wounds to external application and regards eating it in that setting as unsuitable. Another reading says that, because it is unctuous, it is suitable for wounds in every respect; ‘every respect’ is then explained either as the fifteen states involving spread and vitiation or as meaning that it is the most suitable among all doṣa-reducing pastes taught in the Dvivraṇīya chapter. The commentary also explains dantya, tvacya, and keśya as beneficial respectively for the teeth, skin, and hair. The supplied commentary ends abruptly after verse 39.
Key terms
tila
Sesame.
anurasa
A secondary taste; used for sesame's slight astringency and bitterness.
sA~ggrAhika (sāṅgrāhika)
Binding or restraining in effect.
vraNe lepana (vraṇe lepana)
External application as a paste to a wound.
agnimedhAjanana (agni-medhā-janana)
Described as promoting digestive power and intellect.
Barley is described as astringent and sweet, cooling, pungent after digestion, and reducing kapha and pitta. Like sesame, it is said to be consistently suitable for wounds. It reduces urination and produces abundant abdominal wind and stool. It is further described as promoting stability, agni, intellect, voice, and complexion; as somewhat slimy; as scraping excessive bulk; as reducing medas, vāta, and thirst; as very dry; and as clarifying blood and pitta.
The commentary explains the wording to mean that barley's astringency is subordinate to its sweet taste. It compares barley with sesame in its use for wounds. ‘Consistently’ is interpreted by some as applying across wound states such as uninflamed, inflamed, closed, and unclean; others take it to mean that eating barley is also beneficial in wounds. Restricted urine is explained as scant urine and therefore traditionally considered suitable for people with prameha. In ‘abundant wind and stool,’ wind is interpreted as abdominal wind; otherwise this would conflict with the later statement about reducing vāta associated with medas. Stability is explained as preservation against ageing. The phrase about medas, vāta, and thirst is interpreted either as reducing all three or specifically reducing vāta obstructed by medas by clearing the channels; in unobstructed vāta, its dry, cold, astringent, and pungent post-digestive qualities are said neither greatly to increase nor strongly oppose vāta. Some read ‘barley is non-astringent,’ which the commentator interprets as only slightly astringent.
Key terms
yava
Barley.
prabaddhamUtra (prabaddha-mūtra)
Explained as producing scant urine.
bahuvAtavarcAH (bahu-vāta-varcāḥ)
Producing abundant abdominal wind and stool.
sthairya
Stability, interpreted here as preservation against ageing.
sthUlavilekhana (sthūla-vilekhana)
A scraping effect directed toward excessive bodily bulk.
medomarut (medo-marut)
Interpreted either as medas and vāta separately or as vāta obstructed by medas.
The commentary identifies atiyava as awnless black-red barley and explains that all the preceding qualities apply to it. It also preserves another reading, ‘all the yavas even beyond barley.’ Under that reading, ‘all’ includes atiyava, yavikā, and related kinds; yavikā is described as small and awnless.
Key terms
atiyava
Identified as awnless black-red barley in the principal explanation.
niHshUka (niḥśūka)
Without awns.
yavikA (yavikā)
A small, awnless barley type in the alternative interpretation.
hInatara (hīnatara)
Somewhat inferior or possessing the qualities to a lesser degree.
Wheat is described as sweet, heavy, strengthening, stabilizing, promoting shukra and appetite, very unctuous and very cooling, reducing vata and pitta, promoting union or repair, increasing shleshma, and sara.
The commentary explains sthira as preserving age or maintaining youthfulness. The intensifier 'very' applies to both unctuous and cooling. The statement that wheat increases shleshma concerns new wheat; old wheat does not do so, as shown by its suitability even in spring.
Key terms
godhUma (godhuma)
Wheat.
sthira
Explained as preserving age or maintaining youthfulness.
sandhAnakRut (sandhanakrit)
Described as promoting joining, union or repair.
sara
A mobile or flow-promoting classical quality; its precise contextual sense requires review.
Shimbi pulses are generally described as dry and astringent, reducing poison, wasting, shukra, balasa and vision, and causing burning. They are pungent after digestion though sweet in taste, loosen the stool, and increase maruta and pitta.
The commentary identifies these as the general qualities of shimbi. It also records an alternative reading, 'poison, swelling and meha,' in place of part of the transmitted list.
Key terms
shimbi
Pulses or pod-bearing legumes discussed as a class.
vidAhin (vidahin)
Producing a burning effect in the classical digestive sense.
balAsa (balasa)
A transmitted disease or dosha-related term whose exact sense requires specialist review.
Shimbi varieties occur in white, black, yellow and red forms. In the stated order they are to be understood as progressively superior in qualities; they are also described as pungent and hot in taste and after digestion.
White is ranked above black, black above yellow, and yellow above red, with superiority judged by taste, potency and post-digestive effect. Another reading says that fresh or moist pods possess the qualities stated for them in taste and digestion, rather than applying the description to dried pods.
Key terms
sita-asita-pIta-rakta (sita-asita-pita-rakta)
The white, black, yellow and red color classes of shimbi.
guNataH pradhAna (gunatah pradhana)
Superior according to qualities such as taste, potency and post-digestive effect.
Ardra (ardra)
Fresh or moist, in the alternative reading concerning pods.
Pods from the two saha plants, from mulaka, and from the kushimbi vine are described as sweet both in taste and after digestion, strengthening, and reducing pitta.
The two saha plants are identified as Mudgaparni and Mashaparni. The mulaka pod is called Mulakashimbi, and the Kushimbi vine is identified as Shukashimbi. Another reading has 'Mulakaparṇika,' which is then identified as Shobhanjanaka.
Key terms
sahAdvaya (sahadvaya)
The pair Mudgaparni and Mashaparni.
mUlakashimbI (mulakashimbi)
A pod associated with mulaka in the principal reading.
kushimbIvallI (kushimbivalli)
A pod-bearing vine identified as Shukashimbi.
mUlakaparNI (mulakaparni)
An alternative reading identified by the commentary as Shobhanjanaka.
All fresh pods of the vaidala pulses are described as strongly burning and very dry, digesting with obstruction, increasing anila, stimulating appetite, and being very difficult to digest.
This describes the fresh pods of vaidala pulses from mudga through satina. One explanation of 'digesting with obstruction' is that they digest while causing rumbling sounds; another says that they digest after causing retention of stool together with gas, stabbing pain and colic. The qualities previously stated apply to the dried pulses removed from their husks.
Key terms
vaidalika shimbA (vaidalika shimba)
Fresh pods of pulses such as mudga and related vaidala grains.
viShTabhya jIryanti (vishtabhya jiryanti)
Digesting with obstruction, interpreted in two different ways by the commentary.
Kusumbha is pungent in taste and after digestion, reduces kapha, and is considered unsuitable because it causes burning. Atasi is hot, sweet in taste, reduces vata, strongly increases pitta, and is pungent after digestion. Siddharthaka is described as pungent in taste and after digestion and as aggravating blood and pitta. Asita-sarshapa has similar qualities and is sharp, hot and dry, while reducing kapha and maruta.
Although these are discussed with the legume grains, the passage separately gives the qualities of Kusumbha, Atasi and mustard. Another reading describes Atasi as sweet and reducing vata. Siddharthaka is white mustard. The final statement concerns red mustard, which the commentary identifies with Asita-sarshapa.
Key terms
kusumbha
Safflower or the historical plant called kusumbha; botanical confirmation is required.
atasI (atasi)
Flax or linseed in the traditional identification.
अनार्तवं व्याधिहतमपर्यागतमेव च |
अभूमिजं नवं चापि न धान्यं गुणवत् स्मृतम् ||५०||
Meaning of the śloka
Grain produced out of season, damaged by disease, not fully mature, grown in unsuitable ground, or newly harvested is not regarded as possessing good qualities.
Out of season means grown in another season; disease-damaged is explained as harmed by kungkuma and similar afflictions; not fully mature means unripe. One explanation of unsuitable ground is saline, stony or otherwise harmful soil, while another means any soil other than that naturally suited to the grain. The conjunction suggests that new grain is less seriously faulty than the other categories. Here grain includes both awned cereals and legumes.
Key terms
anArtava (anartava)
Produced outside its proper season.
vyAdhihata (vyadhihata)
Damaged by crop disease or affliction.
aparyAgata (aparyagata)
Not fully mature or unripe.
abhUmija (abhumija)
Grown in unsuitable ground, with two explanations preserved.
Adhikarana ৫৩ (৫১) · Śloka ৫১
নবং ধান্যমভিষ্যন্দি লঘু সংবত্সরোষিতম্ |৫১|
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नवं धान्यमभिष्यन्दि लघु संवत्सरोषितम् |५१|
Meaning of the śloka
New grain is described as abhishyandin, while grain stored for a year is light.
New means up to one year old. Abhishyandin is explained as causing moisture or saturation in the doshas, dhatus, wastes and channels. The phrase 'stored for a year' indicates that grain becomes old and beneficial after the first year and through the second, but beyond that loses desirable qualities as it becomes sapless. A cited verse says year-old grain loses heaviness but not immediately its potency, which it relinquishes gradually. One view excepts masha, canaka and similar pulses, saying they perform their characteristic actions best when new.
Key terms
nava dhAnya (nava dhanya)
New grain, defined here as grain up to one year old.
abhiShyandi (abhishyandi)
Causing increased moisture or saturation in doshas, tissues, wastes and channels.
saMvatsaroShita (samvatsaroshita)
Stored for one year.
vIrya (virya)
Potency, said to diminish gradually with longer storage.
Adhikarana ৫৪ (৫১) · Śloka ৫১
বিদাহি গুরু বিষ্টম্ভি বিরূঢং দৃষ্টিদূষণম্ ||৫১||
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विदाहि गुरु विष्टम्भि विरूढं दृष्टिदूषणम् ||५१||
Meaning of the śloka
Virudha grain is described as causing burning, heavy, obstructive, and harmful to vision.
The commentary preserves three interpretations of virudha: grain that has lost the capacity to sprout; according to others, grain that has sprouted; and according to another group, lightly roasted gram, mudga or similar grain.
Key terms
virUDha (virudha)
An uncertain grain condition interpreted as unable to sprout, already sprouted, or lightly roasted.
viShTambhin (vishtambhin)
Obstructive in the classical digestive sense.
vidAhin (vidahin)
Producing burning in the classical digestive description.
For the diverse grains described from shali through mustard, the relevant considerations of time, quantity and processing have been stated separately. This concludes the grain group.
Time is illustrated by storage for one year. Processing can make even heavy vrihi light, as when it becomes laja. Quantity depends on the strength of agni and may be small, moderate or large. A cited maxim calls light food most wholesome and heavy food least wholesome, and says that whatever is processed or passes quickly is considered lighter.
Key terms
kAla (kala)
Time, here exemplified by the period of grain storage.
saMskAra (samskara)
Processing that may alter a food's qualities.
mAtrA (matra)
Quantity adjusted to the person's digestive capacity.
lAjA (laja)
Puffed or parched grain used as the example of processing making vrihi light.
The section on meat now begins. Six meat groups are named: water-dwellers, animals of marshy regions, domestic animals, flesh-eaters, single-hoofed animals and animals of dry land, with each successive group stated to have greater importance. They are also organized broadly as jangala and anupa. The jangala division has eight groups: Janghala, Vishkira, Pratuda, cave-dwellers, Prasaha, tree-dwelling animals, burrow-dwellers and domestic animals. Among these, Janghala and Vishkira are considered foremost.
After discussing staple food, the commentary introduces meat as the principal accompaniment. Water-dwellers include shell-enclosed creatures, footed aquatic animals and fish; anupa includes shore-going and floating creatures. Domestic and single-hoofed animals fall under the domestic grouping; cave-dwellers and Prasaha under flesh-eaters; and Janghala, Vishkira, Pratuda, tree-dwelling animals and burrow-dwellers under jangala. Thus thirteen subdivisions are contained within six broader classes. One explanation says explicitly mentioning six restricts all later subdivisions to these six; another says it signals that still other varieties may exist. The sixfold scheme conveys progressive ranking, while the twofold jangala/anupa scheme allows the qualities of those habitats to carry into later subdivisions. A variant reading has 'Jangala and Vishkira' in the final ranking rather than 'Janghala and Vishkira.'
Key terms
mAMsavarga (mamsavarga)
The textual classification of animal flesh as food.
jA~ggala (jangala)
The broad dry-land category and, in a closely related spelling, one of its animal subdivisions.
AnUpa (anupa)
The broad category associated with wet or marshy habitat.
viShkira (vishkira)
A bird group characterized in the later classification.
Ena, Harina, Riksha, Kuranga, Karala, Kritamala, Sharabha, Shvadamshtra, Prishata, Carushka, Mrigamatrika and similar animals are classed as Janghala deer or game animals. Their meat is generally described as astringent and sweet, light, reducing vata and pitta, sharp, pleasing to the heart, and cleansing the urinary bladder.
The commentary gives traditional identifications: Ena as black antelope and Harina as a pale or tawny deer; Riksha as the animal called roru; Kuranga as caturanga; Karala as the downward-tusked musk deer of Himalayan regions; Kritamala as herd-moving deer known regionally; and Sharabha as a legendary eight-footed, camel-sized, large-horned creature with four feet on its back, said to be known in Kashmir. Shvadamshtra is described as a fierce four-tusked animal called Karkataka in Kartikapura; Prishata as the spotted chital; Carushka as a small, graceful deer; and Mrigamatrika as a small, broad-bellied female caturanga called Medali. 'And others' includes Kottakara and Karama. Janghala is explained as having well-developed legs. 'Sharp' means producing actions associated with the sharp quality. Bladder-cleansing is explained as suitable in the classical conditions ashmarī, sharkara, difficult urination and urinary obstruction, through promoting urination.
Key terms
ja~gghAla (janghala)
A class of long- or well-legged game animals.
eNa (ena)
Traditionally identified here as black antelope.
sharabha
A creature described in legendary anatomical terms; no modern zoological identification is asserted.
bastishodhana
Bladder-cleansing, explained here through a urine-promoting action.
Among these animals, Ena is described as predominantly astringent and sweet, pleasing to the heart, reducing disorders of pitta, blood and kapha, absorbent, appetizing, strengthening, and relieving fever.
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তেষাং মধ্যে কৃষ্ণহরিণগুণমাহ- কষাযেত্যাদি| এণস্য ষড্রসত্বেঽপি কষাযমধুরোত্কটত্বাত্ কষাযমধুর ইত্যুক্তম্||৫৫||
Meaning of the commentary
The commentary identifies this as the qualities of the black antelope. Although Ena is said to possess all six tastes, it is called astringent and sweet because those two predominate.
Key terms
eNa (ena)
Black antelope according to the commentary.
kaShAyamadhura (kashaya-madhura)
Predominantly astringent and sweet despite the attribution of all six tastes.
sa~ggrAhI (sangrahi)
Absorbent or retaining in classical digestive terminology.
Harina meat is described as sweet in taste and after digestion, reducing doshas, kindling digestive fire, cooling, binding stool and urine, fragrant, and light.
The commentary identifies this as the pale or tawny Harina. Binding stool and urine is taken to imply suitability for people with diarrhea and prameha. By contrast, Ena is said to be unsuitable in prameha because its bladder-cleansing action promotes urination.
Key terms
hariNa (harina)
A deer traditionally distinguished here from black Ena.
baddhaviNmUtra (baddhavinmutra)
Binding or restraining stool and urine.
prameha
A classical disease group retained without a modern diagnostic equation.
Mrigamatrika is described as cooling, calming disorders of blood and pitta, and relieving sannipata, wasting, shvasa, kasa, hiccup and loss of appetite.
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মৃগমাতৃকামাহ- শীতেত্যাদি||৫৮||
Meaning of the commentary
The commentary identifies this as the statement about mrigamatrika and provides no further explanation.
Key terms
mRugamAtRukA (mrigamatrika)
The animal or food item whose traditional qualities are stated; its exact identity is not explained here.
sannipAta (sannipata)
A condition involving the combined disturbance of the doshas.
Lava, tittiri, kapinjala, vartira, vartika, vartaka, naptrika, vartika birds, cakora, kalavinka, peacock, krakara, upacakra, cock, saranga, shatapatra, kutittiri, kuruvahaka, yavalaka and similar birds are classed as three-scratching vishkira birds. Their meat is generally described as light, cooling, sweet and astringent, and as reducing the doshas.
The commentary supplies numerous bird identifications. Tittiri is a variegated black partridge and kapinjala a pale partridge. Vartira resembles vartika and is smaller than kapinjala but slightly larger than vartika; vartika and vartaka are related forms. Naptrika is described as a small, pale-bellied, calling bird, while another vartika is a small flocking sparrow-like bird. Cakora is red-eyed and traditionally regarded as indicating poison. Kalavinka is variously identified as a dark sparrow distinct from bhringaraja, as bhringaraja itself, or as a red-headed, black-necked village-sparrow-like bird. Krakara is larger than kapinjala, and upacakra is a slender-billed variety. Saranga is identified as cataka, though others describe a dark mottled cataka-like scratching bird. Shatapatra is a woodpecker; kutittiri a pale tawny tittiri variety; kuruvahaka and yavalaka receive local identifications. 'And similar' includes other birds of the same type. They are called vishkira because they scatter food while eating and tryahala because they scratch with their two feet and beak. Another transmitted verse describes the lava and vartika groups as sweet with an astringent secondary taste, light, reducing vata and pitta, not excessively cooling, and cleansing the bladder; the commentary says this conveys the same general sense.
Key terms
viShkira (vishkira)
Birds characterized as scattering their food while eating.
tryAhala (tryahala)
Three-scratching birds, said to scratch with both feet and the beak.
kalavi~gka (kalavinka)
A bird with several competing identifications in the commentary.
bastishodhana (basti-shodhana)
Described in the alternate verse as cleansing the bladder.
Pujita means commended. Because the group was said to reduce doshas and this verse names sannipata, one explanation says lava reduces vata and the other doshas both separately and together. Another says it should be used after sannipata fever has subsided to prevent recurrence. A further reading lists four varieties of lava—gairika, pamshula, paundraka and darbhara—and two kinds of tittiri. Gairika and pamshula are said to be familiar, while paundraka and darbhara must be identified through regional usage. Some texts assign separate qualities to these four, but the commentator rejects that material as not widely accepted.
Key terms
lAva (lava)
A bird whose meat receives specific traditional dietary qualities.
sannipAta (sannipata)
Interpreted either as combined dosha disturbance generally or as sannipata fever in recovery.
Black tittiri is described as slightly heavy, hot, sweet, aphrodisiac, increasing intellect and digestive fire, reducing all doshas, binding, and improving complexion. Kapinjala or pale tittiri is described as reducing raktapitta, cooling and light, recommended in disorders arising from kapha and when vata is weak. Pale tittiri is especially said to reduce hiccup, shvasa and anila.
The slight heaviness of black tittiri is relative to lava. The word 'all' extends its stated effect to disorders of blood. The commentary then identifies the following qualities as those of pale tittiri, but the supplied commentary ends before separately explaining the final line.
Key terms
kRuShNatittiri (krishna-tittiri)
The black or variegated tittiri described in the first verse.
Krakara birds are described as reducing vata and pitta, aphrodisiac, and increasing intellect, digestive fire and strength. They are light and pleasing to the heart. Upacakraka birds are said to have the same qualities.
The commentary assigns the first qualities to krakara and explains that 'likewise' gives upacakra qualities similar to those of krakara. The supplied commentary ends abruptly at the verse marker.
Key terms
krakara
A bird whose meat is assigned the stated traditional qualities.
upacakraka
A related bird said to share krakara's qualities.
medhAgnibalavardhana (medha-agni-bala-vardhana)
Described as increasing intellect, digestive fire and strength.
Peacock meat is described as astringent, sweet-salty, beneficial for the skin and hair, and useful in loss of appetite. It is also said to strengthen the voice, intellect, digestive fire, vision, hearing and sensory faculties.
The commentary explains the final compound as strengthening the faculties of sight and hearing. Its supplied text ends abruptly after the verse reference.
Wild cock is described as unctuous, hot, reducing anila, aphrodisiac, promoting perspiration, voice and strength, and nourishing. Domestic cock is said to share these qualities but to be heavier; it is also traditionally described as relieving vata disorders, wasting, vomiting and irregular fever.
Vanya means forest-born. 'Likewise' gives domestic cock the qualities of wild cock. The wild bird is itself heavy, while the domestic bird is explained as still heavier.
Key terms
vanyakukkuTa (vanya-kukkuta)
Wild or forest-born cock.
grAmyakukkuTa (gramya-kukkuta)
Domestic cock, described as heavier than the wild kind.
bRuMhaNa (brimhana)
Nourishing or promoting bodily increase in the classical account.
The commentary describes kapota as a varied forest bird locally called panduka, and paravata as living in houses or temples. Bhringaraja is a smoky-looking bird with local names; parabhrita is the cuckoo. Koyashti is long-legged; kulinga a wild sparrow resembling the village sparrow; and domestic kulinga a village bird. Gokshveda is identified as gonarda, and dindimanavaka by its loud drum-like call. Shatapatra is rajashuka. Matrinindaka has local names; bhedashi is identified as putrashuka, while some read bhekashi without changing the intended identity. Parrot and sarika are treated as familiar. Valguli, girisha, latva, lattushaka, sugriha, khanjarita, harita and datyuha receive regional descriptions, but several have alternative identifications: girisha may be parvatavahi; latva may be a red-under-tailed phenjataka or a bharadvaja variety; and lattushaka may be another phenjataka or a long-tailed pecking bird defined by its bill. 'And similar' includes birds such as gopaputra, sarapada and indra mentioned by Caraka. They are called pratuda because they peck their food before eating.
Key terms
pratuda
A bird group characterized as pecking food before eating.
bhedAshI/bhekAshI (bhedashi/bhekashi)
A variant bird name that the commentary says refers to the same intended bird.
laTvA (latva)
A bird with competing identifications as a phenjataka-type bird or a bharadvaja variety.
laTTUShaka (lattushaka)
A bird variously identified as another phenjataka or by a distinctive bill and long tail.
Pratuda birds are generally described as astringent-sweet, dry, fruit-eating, increasing marut, reducing pitta and shleshma, cooling, restricting urine and producing little stool.
One explanation links their vata-increasing effect to their fruit diet; another takes fruit-eating merely as a description of their nature. The commentary qualifies the vata effect: it is not like the strong effect attributed to kalaya and similar foods, but means that, relative to other meats, pratuda meat does not reduce vata.
Key terms
phalAhAra (phalahara)
Fruit-eating, interpreted either as the cause of a quality or simply as a natural habit.
marutkara
Increasing vata, qualified here as failing to reduce it relative to other meats.
alpavarcasa (alpa-varcasa)
Producing little stool.
Adhikarana ৭০ (৬৯) · Śloka ৬৯
সর্বদোষকরস্তেষাং ভেদাশী মলদূষকঃ |৬৯|
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सर्वदोषकरस्तेषां भेदाशी मलदूषकः |६९|
Meaning of the śloka
Among the pratuda birds, bhedashi is described as aggravating all doshas and disturbing the malas.
Maladushaka is explained as both generating disturbances of vata and the other doshas and disturbing urine and other malas. Some, having encountered the erroneous reading 'reducing all doshas,' replace maladushaka with galadushaka because reduction of every dosha would conflict with disturbance of malas. The commentator rejects both changes as products of a mistaken text and retains 'aggravating all doshas' and maladushaka.
Key terms
bhedAshI (bhedashi)
A pratuda bird assigned adverse traditional qualities here.
maladUShaka (mala-dushaka)
Disturbing bodily wastes such as urine as well as the doshas, according to the commentary.
The commentary supplies an understood conjunction connecting this verse with the preceding one, so kanakapota is also said to aggravate all three doshas and disturb the malas. It is identified as a forest-dwelling pandu pigeon, though others describe it as a reddish pigeon.
Key terms
kANakapota (kanakapota)
A pigeon identified either as a forest pandu pigeon or, by others, a reddish pigeon.
luptanirdiShTa cakAra (lupta-nirdishta cakara)
An omitted but understood conjunction used to carry forward qualities from the prior verse.
guru
Heavy, especially in digestion, in the classical dietary framework.
The commentary describes the lion as powerful and sleepy, the tiger as fierce and sleepy, and vrika as a small dog-like animal. Tarakshu is a deer-enemy and tiger-like animal with a regional name; riksha is identified as a very hairy bear; and dvipi as a spotted tiger variety. Because this is the cave-dwelling group, marjara means a wild cat. Mriga-ervaruka is described as a deer-eating, jackal-shaped animal with a source form and local name that are uncertain. 'And similar' includes additional animals such as vanta and babhru. They are called guhashaya because they sleep in mountain caves or clefts.
Key terms
guhAshaya (guhashaya)
An animal class defined as sleeping in mountain caves or clefts.
tarakShu (tarakshu)
A deer-enemy described as a tiger-like animal, with a regional identification.
dvIpI (dvipi)
A spotted tiger-like animal according to the commentary.
mRugervAruka (mriga-ervaruka)
A deer-eating, jackal-shaped animal whose supplied name and local identification are uncertain.
The members of the preceding group are described as sweet, heavy, unctuous, strengthening, and reducing vāta. They are hot in potency and are said to be consistently suitable for people with disorders of the eyes or genital region.
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তেষাং সামান্যগুণমাহ- মধুরা ইত্যাদি||৭৩||
Meaning of the commentary
The commentary introduces these as the shared qualities of the group and adds no further explanation.
Key terms
guravaH (guravaḥ)
Heavy in quality.
mArutanAshana (māruta-nāśana)
Traditionally described as reducing vāta.
uShNavIrya (uṣṇa-vīrya)
Hot in potency.
netraguhyavikArin (netra-guhya-vikārin)
A person with a disorder of the eyes or genital region.
The commentary describes the listed birds individually. Kaṅka is a large, long-beaked bird, additionally described in a cited verse as having wings suitable for arrow-feathers, an iron-colored back, long legs, and a pale underside. Kurara resembles cilli, raises fish by its call, catches hand-sized fish, and is popularly called kurala. Cāṣa has wings like sapphire, is considered auspicious to see, and is popularly called karaṭāśana. Bhāsa is described as a white-crested kind of vulture frequenting cattle herds. The hare-killing bird resembles cilli, has large feet and claws, and takes hares by striking them; it is popularly called śaśāgni, though others call it pājī. Ulūka is equated with kauśika, cilli with cilha, and śyena with siñcāna of the garuḍa lineage. Gṛdhra is meat-eating and credited with extremely long sight. Dhūmapikā, karapatrikā, and related birds are included by ‘and others.’ They are termed prasaha because they seize their food forcefully.
Key terms
prasaha
A class of animals said to seize and eat food forcefully.
ka~gka (kaṅka)
A large, long-beaked bird described in detail by the commentary.
kurara
A fish-catching bird, popularly called kurala in the commentary.
shashaghAtI (śaśaghātī)
A bird said to strike and carry off hares; alternative popular names are preserved.
gRudhra (gṛdhra)
Vulture, described as meat-eating and exceptionally far-seeing.
Adhikarana ৭৮ (৭৫) · Śloka ৭৫
এতে সিংহাদিভিঃ সর্বে সমানা বাযসাদযঃ |
রসবীর্যবিপাকেষু বিশেষাচ্ছোষিণে হিতাঃ ||৭৫||
These animals beginning with crow are said to resemble those beginning with lion in taste, potency, and post-digestive effect, and to be especially suitable for a person suffering from wasting.
The commentary identifies vāyasa as crow and explains that the comparison with lion and the other previously discussed animals concerns rasa, vīrya, and vipāka. It takes ‘especially’ as an intensifier and identifies the wasting patient as one with rājayakṣman.
Key terms
vAyasa (vāyasa)
Crow.
rasavIryavipAka (rasa-vīrya-vipāka)
Taste, potency, and post-digestive effect.
shoShin (śoṣin)
A person with wasting, identified by the commentary with rājayakṣman.
The commentary gives several identifications and alternatives. It treats madgu-mūṣika as the māluyā snake, while others read madgu and mūṣika as two separate animals: madgu in the previously stated sense and mūṣika as a tree-rat. Vṛkṣaśāyikā is a tree-dwelling monkey popularly called gilī. Avakuśa is golāṅgula, a kind of monkey. Pūtighāsa is described as a tree-cat with fragrant testicles, popularly called karpūraka. Vānara means monkey, and similar animals are included by ‘and others.’ They are called parṇamṛga because they generally live in trees.
Key terms
parNamRuga (parṇamṛga)
A class of animals that generally dwell in trees.
madgumUShika (madgu-mūṣika)
Read either as one animal identified as māluyā-sarpa or as madgu and tree-rat separately.
vRukShashAyikA (vṛkṣaśāyikā)
A tree-dwelling monkey, popularly called gilī.
avakusha (avakuśa)
Identified as golāṅgula, a kind of monkey.
pUtighAsa (pūtighāsa)
A tree-cat described under the popular name karpūraka.
The parṇamṛga group is described as sweet, heavy, vṛṣya, beneficial for the eyes, and suitable for a person with wasting. Its members are said to promote the passage of urine and stool and to alleviate cough, piles, and difficult breathing.
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এতেষাং সামান্যগুণমাহ- মধুরা ইত্যাদি||৭৭||
Meaning of the commentary
The commentary identifies these as the shared qualities of the parṇamṛga group and adds no separate explanation.
Key terms
vRuShya (vṛṣya)
Traditionally associated with reproductive potency.
The commentary describes śvāvid as covered with needle-like hairs and popularly called sihai. Śalyaka is called vajraśakala and resembles a large monitor lizard, with the popular name sālā. Vṛṣadaṃśa is identified by some as the domestic cat and by others as a wild cat. Lopāka is a kind of jackal called lāṅgalaka; lomasha-karṇa is identified as nalatkara. Kadalī is described as a large, tiger-like cat called kadalīhaṇḍa in Pauṇḍra, while others call it a kind of snake; still others read the compound kadalīmṛga with the same intended animal. Mṛgapriyaka is identified as gonasa. Ajagara is a large snake, while smaller snakes are divided into rājila, maṇḍalin, and darvīkara. Mūṣika is a ground-rat, nakula the enemy of snakes, and mahābabhru a kind of mongoose. Gaṇḍaka, jāhaka, and related animals are also included. The group is called bileśaya because its members live in burrows.
Key terms
bileshaya (bileśaya)
A burrow-dwelling animal.
shvAvit (śvāvid)
Porcupine-like animal described as having needle-shaped hairs.
vRuShadaMsha (vṛṣadaṃśa)
Identified alternatively as a domestic cat or a wild cat.
kadalI (kadalī)
An uncertain animal identified as a large tiger-like cat by one account and a snake by another.
darvIkara (darvīkara)
One of three types into which smaller snakes are divided.
The bileśaya group is described as making stool and urine dense, being hot in potency and, like the preceding group, sweet after digestion. Its members are said to reduce vāta, increase kapha and pitta, be unctuous, and alleviate cough, difficult breathing, and emaciation.
Among this group, hare is described as astringent and sweet and as reducing pitta and kapha. Because its potency is not excessively cooling, it is considered neutral with respect to vāta.
The commentary explains ‘neutral toward vāta’ as neither aggravating nor calming it. Sweetness would tend to calm vāta, whereas astringency together with coolness does not support that effect; their balance accounts for its neutral status.
Key terms
shasha (śaśa)
Hare.
pittakaphApaha (pitta-kaphāpaha)
Traditionally described as reducing pitta and kapha.
vAtasAdhAraNa (vāta-sādhāraṇa)
Neutral toward vāta, neither aggravating nor calming it.
Monitor lizard is described as sweet after digestion, astringent and pungent, calming vāta and pitta, nourishing, and strength-promoting. Śalyaka is sweet, light, cooling, reduces pitta, and is said to counter poison. Priyaka is considered suitable in vāta conditions, while python is said to be suitable for piles. Snakes are described as reducing durnāma, vāta disorders, worms, and dūṣīviṣa; as beneficial for the eyes; sweet after digestion; and promoting intellect and agni. Among them, darvīkara and dīpaka snakes are said to have a pungent post-digestive effect, to be sweet and especially beneficial for the eyes, and to promote the passage of stool, urine, and vāta.
The commentary defines dūṣīviṣa as poison that has become weakened through factors such as forest fire, wind, or sun, or as residual poison in a person who has ingested poison. It says ‘snakes’ refers to snakes generally, identifies darvīkara as hooded snakes, and dīpaka as the striped rājimant type.
Key terms
godhA (godhā)
Monitor lizard.
shalyaka (śalyaka)
A burrow-dwelling animal described with specific dietary qualities.
dUShIviSha (dūṣīviṣa)
Weakened or residual poison as defined by the commentary.
The commentary equates aśva with ghoṭaka and defines a mule as the offspring of a donkey and a mare, popularly called vesara. Khara is donkey, uṣṭra is camel, basta is goat, and urabhra is sheep. Medaḥpucchaka is identified as dumbaka, though others call it eḍaka. Vekka and related animals are included by ‘and others.’ They are called grāmya because they generally live in villages.
Key terms
grAmya (grāmya)
Domesticated or generally village-dwelling animals.
ashvatara (aśvatara)
Mule, defined as the offspring of a donkey and a mare.
basta
Goat.
urabhra
Sheep.
medaHpucchaka (medaḥpucchaka)
Identified as dumbaka, with eḍaka preserved as an alternative.
All domesticated animals are described as reducing vāta, nourishing, increasing kapha and pitta, sweet both in taste and after digestion, kindling digestion, and increasing strength.
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তেষাং সামান্যং গুণমাহ- গ্রাম্যা ইত্যাদি||৮৬||
Meaning of the commentary
The commentary introduces these as the general qualities shared by domesticated animals and gives no further explanation.
Key terms
grAmya (grāmya)
The domesticated-animal group.
bRuMhaNa (bṛṃhaṇa)
Nourishing or promoting bodily increase.
rasapAka (rasa-pāka)
Taste and post-digestive effect, both described as sweet.
Among domesticated animals, goat is described as not excessively cooling, heavy, unctuous, producing only mild increases in pitta and kapha, not strongly obstructive, and alleviating pīnasa.
The commentary explains that goat produces little kapha because its unctuousness and heaviness are slight, and little pitta because some warmth accompanies its limited coolness. It interprets anabhiṣyandin comparatively as only mildly obstructive: owing to pungent and bitter dietary intake, exercise, and limited water consumption, goat causes little moisture to reach the channels of doṣa, tissue, and waste.
Key terms
chagala
Goat; in context, its flesh as food.
mandapittakapha (manda-pitta-kapha)
Producing only a mild increase of pitta and kapha.
anabhiShyandin (anabhiṣyandin)
Not strongly obstructive or moisture-producing, understood comparatively by the commentary.
pInasa (pīnasa)
A classical nasal disorder category.
Adhikarana ৮৮ (৮৮) · Śloka ৮৮
বৃংহণং মাংসমৌরভ্রং পিত্তশ্লেষ্মাবহং গুরু |৮৮|
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बृंहणं मांसमौरभ्रं पित्तश्लेष्मावहं गुरु |८८|
Meaning of the śloka
Sheep meat is described as nourishing, heavy, and increasing pitta and kapha.
The commentary identifies aurabhra as sheep meat. Although the verse says it increases pitta and kapha, Vyāpyacandrācārya holds that it does not increase either to an excessive degree.
Key terms
aurabhra mAMsa (aurabhra māṃsa)
Sheep meat.
bRuMhaNa (bṛṃhaṇa)
Nourishing or promoting bodily increase.
pittashleShmAvaha (pitta-śleṣmāvaha)
Described as increasing pitta and kapha.
Adhikarana ৮৯ (৮৮) · Śloka ৮৮
মেদঃপুচ্ছোদ্ভবং বৃষ্যমৌরভ্রসদৃশং গুণৈঃ ||৮৮||
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मेदःपुच्छोद्भवं वृष्यमौरभ्रसदृशं गुणैः ||८८||
Meaning of the śloka
Meat obtained from medaḥpuccha is described as vṛṣya and as resembling sheep meat in its qualities.
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মেদঃপুচ্ছগুণমাহ- মেদ ইত্যাদি||৮৮||
Meaning of the commentary
The commentary introduces this as the statement of the qualities of medaḥpuccha and adds no further explanation.
Key terms
medaHpuccha (medaḥpuccha)
An animal name whose meat is compared with sheep meat.
vRuShya (vṛṣya)
Traditionally associated with reproductive potency.
Gavya is traditionally described as alleviating difficult breathing, cough, nasal catarrh, and irregular fever; as suitable after fatigue and for strong digestive fire; as purifying; and as reducing vāta.
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গব্যগুণমাহ- শ্বাসকাসেত্যাদি||৮৯||
Meaning of the commentary
The commentary introduces this as the statement of the qualities of gavya and provides no further explanation.
Key terms
gavya
Derived from cattle; in this meat-classification context, apparently cattle meat, though the isolated wording should be confirmed.
viShamajvara (viṣama-jvara)
An irregular or intermittent fever category.
shramAtyagnihita (śramāty-agni-hita)
The wording is read here as suitable after fatigue and for strong agni; its segmentation is uncertain.
pavitra
Purifying or pure according to the source.
Adhikarana ৯১ (৯০) · Śloka ৯০
ঔরভ্রবত্সলবণং মাংসমেকশফোদ্ভবম্ |৯০|
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औरभ्रवत्सलवणं मांसमेकशफोद्भवम् |९०|
Meaning of the śloka
Meat obtained from single-hoofed animals is described as slightly salty, like the meat of sheep.
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সলবণমীষল্লবণম্| শফঃ খুরঃ|৯০|
Meaning of the commentary
The commentary explains salavana as slightly salty and shapha as a hoof.
Key terms
ekashapha
A single-hoofed animal.
salavaNa (salavana)
Slightly salty.
aurabhra
Derived from sheep or relating to sheep meat.
Adhikarana ৯২ (৯০) · Śloka ৯০
অল্পাভিষ্যন্দ্যযং বর্গো জাঙ্গলঃ সমুদাহৃতঃ ||৯০||
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अल्पाभिष्यन्द्ययं वर्गो जाङ्गलः समुदाहृतः ||९०||
Meaning of the śloka
This jangala group is described as only mildly abhishyandin.
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অল্পেত্যাদি||৯০||
Meaning of the commentary
The commentary merely introduces the statement and adds no further explanation.
Key terms
jA~ggala varga (jangala varga)
The dry-land animal group summarized here.
alpAbhiShyandin (alpabhishyandin)
Possessing the classical abhishyandin quality only mildly.
Adhikarana ৯৩ (৯১-৯২) · Śloka ৯২
দূরে জনান্তনিলযা দূরে পানীযগোচরাঃ |
যে মৃগাশ্চ বিহঙ্গাশ্চ তেঽল্পাভিষ্যন্দিনো মতাঃ ||৯১||
অতীবাসন্ননিলযাঃ সমীপোদকগোচরাঃ |
যে মৃগাশ্চ বিহঙ্গাশ্চ মহাভিষ্যন্দিনস্তু তে ||৯২||
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दूरे जनान्तनिलया दूरे पानीयगोचराः |
ये मृगाश्च विहङ्गाश्च तेऽल्पाभिष्यन्दिनो मताः ||९१||
अतीवासन्ननिलयाः समीपोदकगोचराः |
ये मृगाश्च विहङ्गाश्च महाभिष्यन्दिनस्तु ते ||९२||
Meaning of the śloka
Animals and birds whose habitats are far from settlements and whose ranges are far from water are considered mildly abhishyandin. Those living very near settlements and ranging close to water are considered strongly abhishyandin.
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সর্বেষামেব জাঙ্গলানামল্পাভিষ্যন্দিত্বং মাভূদিত্যাহ- দূর ইত্যাদি| জনশব্দোঽত্র গ্রামবাচী, তেন দূরে গ্রামাদ্গৃহা ইত্যর্থঃ; অন্যে ‘দূরে জনাত্তনিলযাঃ’ ইতি পঠিত্বা ব্যাখ্যানযন্তি- দূরে জনানামাত্তো গৃহীতো নিলযো যৈর্মৃগৈর্বিহঙ্গৈশ্চ তে তথা| দূরে পানীযগোচরা ইতি দূরে পানীযবিষযাঃ পানীযাদ্দূরনিবাসিন ইত্যর্থঃ| যে মৃগাশ্চেতি চকারাত্ সর্পাদযঃ| অতীবাসন্ননিলযা ইতি অতিশযেন গ্রামাসন্নগৃহা ইত্যর্থঃ| সমীপোদকগোচরা ইতি পানীযসমীপভূমিচারিণ ইত্যর্থঃ| অত্রাপি চকারাদ্ধন্বানূপচারিণামজাবিতিত্তিরীণাং জাঙ্গলপঠিতানামপি মিশ্রগোচরত্বান্নাত্যভিষ্যন্দিত্বম্||৯১-৯২||
Meaning of the commentary
The passage prevents the mild abhishyandin quality from being applied to every jangala animal without qualification. Jana is interpreted as village, so the first group lives far from villages; another reading is explained as animals and birds that have taken up a distant dwelling away from people. Being far from water means living at a distance from it. The conjunction after animals also includes snakes and similar creatures. The near-dwelling group lives close to villages and moves on land near water. Yet goats, sheep and partridges that range across both dry and wet country are not considered excessively abhishyandin even though they were listed among jangala animals.
Key terms
alpAbhiShyandin (alpabhishyandin)
Mildly possessing the classical moistening or channel-affecting quality.
mahAbhiShyandin (mahabhishyandin)
Strongly possessing that classical quality.
janAntanilaya (jananta-nilaya)
A disputed expression interpreted in relation to dwelling far from villages or people.
Anupa is explained as arising in a region characterized by abundant water. Kulacara creatures move, feed and wander along riverbanks and similar shores; plava creatures swim in water; koshastha creatures remain within enclosing shells such as conches; padin creatures have feet; and fish are considered self-evident.
Key terms
AnUpa (anupa)
The wetland or water-associated animal group.
kUlacara (kulacara)
Creatures moving and feeding along shores or banks.
The commentary identifies Gaja as elephant, Gavaya as cattle-like, Mahisha as buffalo, and describes Ruru as a large deer of the Cedi region that sheds its antlers in autumn. Camara is cattle-like and associated with long hair. Srimara is taken as a large boar, though others call it a great horse-shaped predator of Camara. Rohita is a red-colored deer; another reading has Rohisha, explained by some as a marsh boar and by others as a fruit-eating boar. Varaha is boar; Khadgin is rhinoceros; Gokarna has cow-like ears and is locally called Gona; Kalapucchaka has a hanging black tail; Odra is a water-cat locally called Odana; Nyanku has a regional name; and Aranyagavaya is wild Gavaya.
Key terms
kUlacara (kulacara)
Shore-going animals in the anupa classification.
sRumara (srimara)
Differently identified as a large boar or a great horse-shaped predator of Camara.
rohita/rohiSha (rohita/rohisha)
Variant readings with several competing animal identifications.
These shore-going meats are generally described as reducing vata and pitta, vrishya, sweet in taste and after digestion, cooling, strengthening, unctuous, promoting urination, and increasing kapha.
Elephant meat is described as very drying, scraping, hot in potency, aggravating pitta, sweet, sour and salty, and reducing combined shleshma and vata. Gavaya meat is described as unctuous, sweet, relieving cough, sweet after digestion and increasing sexual activity.
These are specific qualities of selected shore-going animals. The commentary says elephant meat reduces kapha and vata when they occur together, but by itself it does increase kapha. Its drying and kapha-reducing qualities are understood relative to other members of its own class and arise from a particular transformation.
Key terms
virUkShaNa (virukshana)
Strongly drying.
lekhana
Scraping or reducing in the classical sense.
gavaya
A cattle-like wild animal whose exact species requires confirmation.
vyavAya (vyavaya)
Sexual activity or intercourse, said here to be increased.
Buffalo meat is described as unctuous, hot, sweet, vrishya, satiating and heavy; it is said to promote sleep, male sexual capacity, strength and breast milk, and to make muscle firm.
The commentary says the separate expressions vrishya and 'increasing male capacity' are both used to convey an increase in the flow or production concerned.
Ruru meat is described as sweet with a secondary astringent taste, heavy, reducing vata and pitta, and increasing shukra. Camara meat is unctuous, sweet, relieving cough, sweet after digestion, and reducing vata and pitta. Srimara meat has a secondary astringent taste, is heavy, reduces vata and pitta, and increases shukra. Boar meat is described as sweat-producing, nourishing, vrishya, cooling, satiating, heavy, relieving fatigue and vata, unctuous and strengthening. Rhinoceros meat is said to reduce kapha and vata, be astringent, suitable for ancestral offerings, purifying, longevity-promoting, urine-binding and drying. Gokarna meat is sweet, unctuous, soft, kapha-increasing, sweet after digestion, and reducing raktapitta.
The commentary defines svedana as producing sweat, brimhana as promoting bodily growth, vrishya as increasing shukra, tarpana as producing satisfaction, and pitrya as beneficial or suitable for the ancestors.
Key terms
ruru
A traditionally identified deer-like animal.
camara
A cattle-like, long-haired animal in the commentary's identification.
sRumara (srimara)
An animal with competing identifications elsewhere in the commentary.
The commentary records traditional features and regional names for these water-associated birds. Kurara also appears among Prasaha, so it may share qualities of both groups; another view identifies it as an aquatic bird resembling Kankamalla. Kadamba is described as a very gray-winged kalahamsa, while another reading, Kayamba, is based on features including a red beak and dark head. Karandava is variously identified as a small white hamsa or another bird, and a cited description instead gives it a crow-like face, long legs and black color. Jivanjivaka is traditionally said to die at the sight of poison. Shuklaksha is either a variety of Mallikaksha or, according to others, a hamsa variety with dirty beak and feet. Megharava is called Cataka, though others classify Cataka among Vishkira. The remaining birds are described through plumage, body form, behavior and local names, while 'and others' adds further varieties.
Key terms
plavAH (plavah)
A class of swimming or water-associated flocking birds.
kurara
A bird placed in more than one class and identified differently by commentators.
kAraNDava (karandava)
A water bird with conflicting traditional descriptions.
megharAva/cAtaka (megharava/cataka)
A bird whose identification and classification vary.
The meats of plava birds are generally described as reducing raktapitta, cooling, unctuous, vrishya, reducing marut, promoting the passage of urine and stool, and sweet in taste and after digestion.
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তেষাং সামান্যগুণমাহ- রক্তেত্যাদি||১০৬||
Meaning of the commentary
The commentary introduces these as the common qualities of the plava group and adds no further explanation.
Among the plava birds, Hamsa meat is described as heavy, hot, sweet and unctuous; supporting voice, complexion and strength; nourishing; increasing shukra; and reducing disorders of vata.
The commentary identifies these as special qualities of selected birds. Other authorities also give distinct qualities here for Sarasa, Kraunca, Kurara, Karandava, Kadamba and Jivanjivaka, but those readings are not well established and therefore are not reproduced by this commentator.
Key terms
haMsa (hamsa)
The bird called Hamsa; exact modern species identification requires review.
Shankhanaka is a small variety of conch. Shukti is a marine shellfish. Shambuka has a spiral shell and is locally called Sankhula. Bhalluka is identified as Kapardaka, though others regard it as a kind of Shambuka. 'And others' includes Vodika, freshwater Shukti, and many varieties of Shambuka.
Key terms
koshastha
An animal living within an enclosing shell.
sha~gkhanaka (shankhanaka)
A small conch variety.
shukti
A marine bivalve or shellfish in the commentary.
bhallUka (bhalluka)
Identified either as Kapardaka or as a Shambuka variety.
Kurma is identified as tortoise or turtle, with round, elongated, large and other kinds. Kumbhira likewise has varieties identified with Ghadiyala, Godha and others. Karkataka has black and white forms. Shishumara is described as skin-bag-shaped, curved inward and breathing outward; round and long forms are distinguished. The long kind, locally called Phanita, is intended here because it has feet. 'And others' includes Graha and similar creatures.
Key terms
pAdin (padin)
A footed aquatic creature.
kUrma (kurma)
Tortoise or turtle in the traditional identification.
kumbhIra (kumbhira)
A crocodilian or related creature with several traditional varieties.
shishumAra (shishumara)
An aquatic animal with round and long forms in the commentary; precise species identification is uncertain.
Shell-dwellers such as conch and footed aquatic animals such as Kurma are described as sweet in taste and after digestion, reducing marut, cooling, unctuous, beneficial in pitta, promoting stool, and increasing shleshma.
Because the shell-dwelling and footed aquatic groups are held to share the same qualities, the commentary says their qualities are stated together here.
Key terms
sha~gkhakUrmAdayaH (shankha-kurmādayah)
Shell-dwellers beginning with conch and footed aquatic creatures beginning with Kurma.
varcasya
Promoting or supporting the passage or production of stool in this context.
Among the crabs, the black crab is described as strengthening, mildly warm and reducing anila. The white crab is said to promote union or healing, allow free passage of stool and urine, and reduce anila and pitta.
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তেষাং মধ্যে কস্যচিদ্গুণমাহ- কৃষ্ণেত্যাদি||১১১||
Meaning of the commentary
The commentary introduces these as the particular qualities of certain members of the previously discussed group and adds no further explanation.
Key terms
kRuShNakarkaTaka (krishna-karkataka)
Black crab.
shuklakarkaTaka (shukla-karkataka)
White crab, understood from the contrast in the verse.
sandhAnakRut (sandhanakrit)
Promoting joining, union or healing in the classical account.
sRuShTaviNmUtra (srishta-vin-mutra)
Allowing the free passage of stool and urine.
Adhikarana ১০৭ (১১২) · Śloka ১১২
মত্স্যাস্তু দ্বিবিধা নাদেযাঃ সামুদ্রাশ্চ ||১১২||
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मत्स्यास्तु द्विविधा नादेयाः सामुद्राश्च ||११२||
Meaning of the śloka
Fish are divided into two kinds: river fish and sea fish.
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মত্স্যানাহ- মত্স্যাস্ত্বিত্যাদি||১১২||
Meaning of the commentary
The commentary identifies this as the introductory classification of fish and supplies no further explanation.
Rohita is described as a familiar fish with dense scales. Pathina is long, clear-looking and without scales, with a supplied local name. Varmi is snake-shaped. Gomatsya is treated as known by its own name. A cited description gives krishnamatsya scales, many bones or spines, an astringent color and red eyes. Vagunjara has a regional name, and sahasradamshtra is identified as a large pathina. The remaining fish are to be learned from fishing communities, and 'and similar' includes shaphara and others.
Key terms
nAdeya (nadeya)
Belonging to the river-fish category.
pAThIna (pathina)
A long, scaleless fish with a regional identification.
Among river fish, rohita, which feeds on young grass and aquatic vegetation, has an astringent secondary taste, reduces marut and does not greatly aggravate pitta.
Pathina is described as increasing shleshma, aphrodisiac, sleep-promoting and flesh-eating. It is said to disturb raktapitta and cause kushtha. Murala is described as nourishing, aphrodisiac, and increasing breast milk and shleshma.
The commentary explains pishitashana as an eater of flesh. Although the verse also states murala's qualities, the commentary only explicitly introduces pathina.
Key terms
pAThIna (pathina)
A river fish described as carnivorous and assigned the first set of qualities.
pishitAshana (pishitashana)
Eating flesh or carnivorous.
murala
A river fish assigned nourishing and lactation-related qualities.
kuShTha (kushtha)
A broad classical disease category retained without mapping it to one modern diagnosis.
Fish born in lakes and ponds are described as unctuous and sweet. Those in large deep pools are said to be strong, while those in little water are regarded as weak.
Timi, timingila, kulisha, pakamatsya, nirula, nandivara or nandivarulaka, makara, gargara, candraka, mahamina, rajiva and similar creatures are classed as sea fish.
Timi is described as a very large fish and timingila as still larger. Kulisha and nandivaralaka receive regional names. Makara is described as having fierce teeth. Gargara is said to be known by its own name. Candraka is a round fish ringed with spines along its sides. Rajiva is described as diamond-like and very long. Remaining identifications, including those covered by 'and similar,' are to be learned from people living on the seacoast.
Key terms
sAmudra matsya (samudra matsya)
Fish or aquatic creatures belonging to the sea category.
timi~ggila (timingila)
A sea creature described as even larger than timi.
nandivAra(ru)laka (nandivara(ru)laka)
A fish name with a parenthetical source variant.
candraka
A round fish described as ringed with lateral spines.
Sea fish are generally described as heavy, unctuous, sweet, not strongly increasing pitta, hot, reducing vata, aphrodisiac, promoting stool and increasing shleshma. Sea-born fish are especially said to promote strength because they eat flesh.
The commentary introduces these as the general qualities of sea fish but explicitly cites only verse 119; it does not separately explain the final statement in verse 120.
Key terms
sAmudra matsya (samudra matsya)
Sea fish considered as a dietary group.
varcasya
Promoting stool or fecal output.
mAMsAshin (mamsashin)
Flesh-eating, given as the reason for a strengthening quality.
River fish are considered superior in qualities to sea fish because they are more nourishing. Among river fish, cauntya and kaupya are considered superior because they reduce anila. Fish from vapi waters are regarded as still superior to those two because they are unctuous and sweet after digestion.
The commentary explains gunottara as superior in quality and clarifies that 'among them' refers to the river fish. It does not further identify cauntya, kaupya or vapya.
Key terms
cauNTya (cauntya)
A fish or fish category ranked within river fish; its exact identity is not supplied.
kaupya
A fish or fish category paired with cauntya; its exact identity is not supplied.
vApya (vapya)
Fish associated with vapi waters, ranked here by unctuousness and sweet post-digestive effect.
bRuMhaNatva (brimhanatva)
Nourishing or promoting bodily increase in the classical framework.
River fish are said to be heavy in their middle because they move using the tail and mouth. In lake and pond fish the head is especially light. Fish from springs or wells range only a short distance and take little exercise; apart from part of the head, they are described as extremely heavy. Sea fish are heavy in their lower or rear portion, while their front is considered light because they move with the chest. This concludes the anupa meat group, described as highly abhishyandi.
Asya means mouth. Aduragocara means having a short range and therefore little exercise, and utsodapanaja means fish born in mountain springs. Mahabhishyandi is explained as producing marked moisture in the channels of the doshas, dhatus and malas. Another transmitted explanation defines abhishyandi food as coating, through its sliminess, the openings of channels that carry nutritive extract from the heart; anabhishyandi substance, by contrast, opens those same channels through clarity and reduction of kapha.
Key terms
utsodapAnaja (utsodapanaja)
Fish born in mountain springs or comparable small water sources.
mahAbhiShyandin (mahabhishyandin)
Strongly producing moisture or coating in bodily channels, according to the commentary.
anabhiShyandin (anabhishyandin)
Described in the alternate explanation as opening channels through clarity and kapha reduction.
AnUpa mAMsavarga (anupa mamsavarga)
The meat group associated with wet or marshy habitats, concluded here.
तत्र शुष्कपूतिव्याधिविषसर्पहतदिग्धविद्धजीर्णकृशबालानामसात्म्यचारिणां च मांसान्यभक्ष्याणि, यस्माद्विगतव्यापन्नापहतपरिणताल्पासम्पूर्णवीर्यत्वाद्दोषकराणि भवन्ति; एभ्योऽन्येषामुपादेयं मांसमिति ||१२६||
Meaning of the śloka
Meat should not be eaten when it is dried, putrid, from an animal killed by disease, poison or a snake, from one wounded with a poisoned or otherwise smeared weapon, or from an animal that is old, emaciated, immature, or habitually eats unsuitable food. Such meat is said to cause dosha disturbance because its potency has respectively been lost, spoiled, damaged, over-matured, diminished or not fully developed. Meat from animals outside these categories is considered acceptable.
Puti means decayed. 'Killed' is connected separately with disease, poison and snake. Digdha-viddha means wounded by a weapon smeared with poison or a similar substance; jirna means old; krisha means weak; and asatmyacarin means eating unsuitable food. Immature animals are excluded because their potency is incomplete. The source author and earlier commentators do not state why meat from animals eating unsuitable food is excluded, so the reader is expected to infer a reason. Acceptable meat is glossed as free of defects, possessing good qualities, and fit to take.
Key terms
digdha-viddha
Wounded by a weapon coated with poison or another harmful substance.
asAtmyacArin (asatmya-carin)
An animal habitually consuming food considered unsuitable.
asampUrNavIrya (asampurna-virya)
Having potency not yet fully developed, said here of an immature animal.
Dried meat is described as heavy and as causing loss of appetite and pratishyaya. Meat from an animal killed by poison or disease is said to cause death, and meat from an immature animal to aggravate vomiting. Meat from an old animal is said to cause kasa and shvasa; meat affected by disease disturbs all three doshas; decayed meat causes utklesha; and meat from an emaciated animal aggravates vata.
The commentary supplies the verb 'causes' for the effects assigned to dried meat and for death. Klinna is defined as decayed, and utklesha as an urge to spit or retch. The defect associated with animals habitually eating unsuitable food is again left for the reader to infer.
Key terms
klinna
Decayed or putrid meat in this context.
utklesha
An urge to spit or retch, according to the commentary.
Among quadrupeds, females are regarded as preferable; among birds, males. Among generally large-bodied kinds, smaller-bodied animals are preferred, and among generally small-bodied kinds, larger-bodied animals. Within a single species, the text regards lean-bodied animals as preferable to very large-bodied ones.
The commentary says females are preferred among quadrupeds and males among birds. Within large-bodied animals such as rhinoceros and buffalo, smaller anupa animals such as ruru are preferred. Within small-bodied vishkira birds such as lava, the larger individuals are preferred. The final preference for a leaner body is related to the earlier prohibition on meat from an emaciated animal, so 'lean' here should not be equated with pathologically wasted.
Key terms
pradhAnatama (pradhanatama)
Regarded as preferable or foremost within the stated comparison.
kRushasharIra (krisha-sharira)
Lean-bodied here, distinguished contextually from an animal emaciated through weakness.
viShkira (vishkira)
The small-bodied scratching-bird group exemplified by lava.
The relative heaviness and lightness of meat according to its location will now be taught. From rakta through shukra, each successive dhatu is heavier than the preceding one. A successive ordering of heaviness is also given among thighs, shoulders, chest region, head, feet, forelimbs or hands, waist, back, skin, kidneys, liver and intestines. In paired comparisons, the head is heavier than the shoulder, the waist heavier than the back, and the earlier portion of each thigh heavier than its later portion; the dhatus become heavier successively. The middle of an animal's body is described as heavy. In males the upper or front portion is heavier, while in females the lower portion is heavier. In birds the breast and neck are especially heavy, while the middle is considered neither very heavy nor very light because of the raising of the wings.
After ranking the dhatus, the commentary explains the listed parts: sakthi as thigh, skandha as the shoulder or upper-arm region, kroda as the heart or chest region, feet as posterior and forelimbs as anterior, kaleyaka as kidney, and yakrit as the dark organ on the right. The pairs mean that the head is heavier than the shoulder and the waist than the back; within each thigh, its earlier or proximal portion is heavier than the later portion. Others read amapakyoh and explain raw meat as heavier than cooked meat, but the commentator rejects this because the subcommentators criticized it. Jejjata treats the summary verse beginning with the head separately, another choice those subcommentators also reject. Purvabhaga in the sex comparison is explained as the upper part. For birds, sama means neither excessively heavy nor excessively light.
Key terms
gurulAghava (guru-laghava)
The relative heaviness and lightness assigned to meat and body parts.
The flesh of fruit-eating birds is described as very dry, while that of flesh-eating birds is extremely nourishing. The flesh of fish-eating birds is said to increase pitta, and that of grain-feeding birds to reduce vāta.
The commentary says that differences such as dryness in meats also arise from differences in the animals' diets. It clarifies that the flesh of fruit-eating birds is dry relative to other meats. The supplied commentary stops after its explanation of verse 134.
जलजानूपजा ग्राम्या क्रच्यादैकशफास्तथा ||१३५||
प्रसहा बिलवासाश्च ये च जङ्घालसञ्ज्ञिताः |
प्रतुदा विष्किराश्चैव लघवः स्युर्यथोत्तरम् |
अल्पाभिष्यन्दिनश्चैव यथापूर्वमतोऽन्यथा ||१३६||
Meaning of the śloka
The listed groups are aquatic animals, marsh-dwellers, domesticated animals, carnivores, one-hoofed animals, prasaha animals, burrow-dwellers, those called jāṅghala, pecking birds, and scattering birds. In this sequence, each later group is described as lighter than the preceding one. Their tendency to obstruct the channels is correspondingly less in the stated order; the converse groups are heavier and more obstructive.
The commentary presents this as a comparison of heaviness and lightness among the previously described groups. It explains ‘otherwise’ as meaning heavy and strongly abhiṣyandin, in contrast with lightness and limited obstruction.
Key terms
yathottaram
Successively, with each later group in the sequence.
laghu
Light in the traditional dietary classification.
alpAbhiShyandin (alpābhiṣyandin)
Having relatively little obstructive or moisture-producing effect.
mahAbhiShyandin (mahābhiṣyandin)
Strongly obstructive, supplied by the commentary as the converse quality.
Animals unusually large for their species are described as having little essential strength and as being heavy. Among all body parts, the elongated portions near the liver are considered best and should be selected. If these preferred parts are unavailable, flesh from a middle-aged animal that is freshly killed and agreeable should be chosen.
The commentary explains ‘within its own species’ and glosses alpasāra as having little strength. It identifies the preferred parts as long strips of flesh near the liver, thereby recommending a particular body part even when the entire carcass is available. Another reading says to take whichever strip is best in the whole body, interpreted as strips in fleshy spaces. If that is unavailable, flesh of an animal in middle age may be used; another reading, ‘the middle that is age-standing,’ is interpreted as choosing the middle portion from a young animal. Sadyaska means flesh from an animal just killed, and akliṣṭa means agreeable to the mind.
Key terms
pramANAdhika (pramāṇādhika)
Unusually large in size for its own species.
alpasAra (alpasāra)
Explained as having little strength or substance.
yakRutpradeshavartin (yakṛt-pradeśa-vartin)
Elongated portions of flesh situated near the liver.
sadyaska
Fresh, explained as flesh from an animal just killed.
akliShTa (akliṣṭa)
Agreeable to the mind in the commentary's explanation.
भवति चात्र- चरः शरीरावयवाः स्वभावो धातवः क्रिया |
लिङ्गं प्रमाणं संस्कारो मात्रा चास्मिन् परीक्ष्यते ||१३८||
इति मांसवर्गः |
Meaning of the śloka
In assessing meat, one should examine the animal's habits, body part, inherent nature, tissues, activity, sex, size, processing, and quantity. This concludes the meat group.
The commentary gathers the causes of heaviness and lightness into a single mnemonic. ‘Habits’ includes diet and way of life: habitat and whether foods are heavy or light, cooling or heating, unctuous or dry are held to shape the animal's tissues and therefore its flesh. Body part, inherent nature, successive tissues, activity, sex, and size are each illustrated from earlier statements. Processing includes treatment with fats, dairy, grain acids, or fruit acids. Quantity depends on both digestive strength and whether the substance is heavy or light: earlier teaching recommends half-satiety for heavy foods and satiety for light foods. The word ‘and’ also brings agni into the assessment. These factors are thus used to judge the relative heaviness of meats.
Key terms
cara
Diet and way of life, including habitat and feeding habits.
svabhAva (svabhāva)
Inherent nature.
saMskAra (saṃskāra)
Processing or preparation that modifies a food's qualities.
mAtrA (mātrā)
Quantity, judged in relation to digestion and the food's heaviness.
agni
Digestive capacity included by implication in the assessment.
The fruit group is now introduced. It includes dāḍima, āmalaka, badara, kola, karkandhu, sauvīra, siñcitikā fruit, kapittha, mātuluṅga, mango, āmrātaka, karamarda, priyāla, nāraṅga, jambīra, lakuca, bhavya, pārāvata, vetra fruit, prācīnāmalaka, tintiḍīka, nīpa, kośāmra, amlīkā, and similar fruits.
The commentary identifies and distinguishes the fruits. Badara is large, kola medium-sized, and karkandhu small. Sauvīra is the largest, sweet when unripe and ripe, and comes from the desert region; siñcitikā is a very sweet, fist-sized northern variety. Mātuluṅga is bījapūraka, and āmrātaka resembles mango. Priyāla, also called cāra, is a sweet-sour fruit common in Magadha. Bhavya is identified as āruka in Kārtikeyapura, by others as karmaraṅga, and by still others as a palm-like mass composed chiefly of rind. Pārāvata is a Kāmarūpa fruit, pale-red and sweet-sour when ripe. Vetra fruit resembles a lotus seed. Prācīnāmalaka is eastern and popularly called pānīyāmalaka. Tintiḍīka is vṛkṣāmla, nīpa is kadamba fruit, kośāmra is known as kausimba, and amlīkā is ciñcā with curved fruit. Similar fruits are included.
Key terms
phalavarga
The fruit group or category.
badara-kola-karkandhu
Related fruits distinguished by large, medium, and small size.
sauvIra (sauvīra)
A very large desert-region fruit described as sweet both unripe and ripe.
bhavya
A fruit with several alternative identifications preserved by the commentary.
अम्लानि रसतः पाके गुरूण्युष्णानि वीर्यतः |
पित्तलान्यनिलघ्नानि कफोत्क्लेशकराणि च ||१४०||
Meaning of the śloka
These fruits are predominantly sour in taste, heavy after digestion, and hot in potency. They are described as increasing pitta, reducing vāta, and exciting kapha.
Pomegranate has an astringent secondary taste and is not strongly pitta-producing. It kindles digestion, promotes appetite, is pleasing to the heart, and binds the stool. It is of two kinds, sweet-predominant and sour-predominant. The sweet kind is described as reducing all three doṣas; the sour kind reduces vāta and kapha.
The commentary says ‘not strongly pitta-producing’ qualifies sour pomegranate and means it increases pitta only slightly. It records that two Pañjikā commentators reject a reading in Caraka that exempts both pomegranate and āmalaka from the general pitta-increasing nature of sour foods, accepting only āmalaka as the exception. Jejjaṭa instead explains that sour pomegranate neither increases nor calms pitta and considers the ‘slightly pitta-producing’ reading reasonable. Both types are sweet and sour; the name ‘sweet’ or ‘sour’ reflects which taste predominates.
Key terms
dADima (dāḍima)
Pomegranate.
kaShAyAnurasa (kaṣāyānurasa)
Having a secondary astringent taste.
nAtipittala (nāti-pittala)
Not strongly pitta-producing; interpreted as slightly increasing pitta.
Āmalakī fruit is sour with sweetness, bitter, astringent, pungent, and promoting movement; it is described as beneficial for the eyes, reducing all doṣas, and vṛṣya. Its sourness reduces vāta, its sweetness and coolness reduce pitta, and its dryness and astringency reduce kapha; it is considered superior to other fruits. Unripe karkandhu, kola, and badara increase pitta and kapha; when ripe they are unctuous, sweet-sour, promote movement, and reduce pitta and vāta. Old badara reduces thirst and fatigue, kindles digestion, and is light. Sauvīra badara is unctuous, sweet, and reduces vāta and pitta. Siñcitikā fruit is astringent-sweet, binding, and cooling. Unripe kapittha harms the voice, reduces kapha, binds, and increases vāta; ripe kapittha is heavy, sweet-sour, reduces kapha and vāta, and is said to alleviate difficult breathing, cough, loss of appetite, and thirst and to clear the throat.
The commentary says āmalakī is superior to other fruits by virtue of its qualities. It adds that, through a specific effect, āmalaka does not provoke doṣas despite sharing qualities that might otherwise do so.
Key terms
AmalakI (āmalakī)
The fruit described as having multiple tastes and a specific doṣa-balancing effect.
prabhAva (prabhāva)
A specific effect invoked to explain why similar qualities do not provoke doṣas.
badara
A jujube-type fruit discussed in unripe, ripe, and old states.
si~jcitikA (siñcitikā)
A fruit described as astringent-sweet, binding, and cooling.
kapittha
A fruit whose qualities differ markedly between unripe and ripe states.
Mātuluṅga is described as light, sour, kindling digestion, and pleasing to the heart. Its rind is bitter, difficult to digest, and is said to reduce vāta, worms, and kapha. Its fleshy interior is sweet, cooling, heavy, unctuous, calming vāta and pitta, beneficial to intellect, and said to alleviate pain, vāta, vomiting, kapha, and loss of appetite. Its inner fibrous network is light, binding, and digestive-kindling and is especially prescribed for gulma, piles, pain, indigestion, constipation, weak digestion, kapha-vāta conditions, and loss of appetite. The juice is particularly indicated in these conditions.
The commentary explains māṃsa here as the fleshy interior or shell-contained pulp. Medhya means beneficial for intellect. Keśara is the fibrous network inside bījapūra, popularly called caḍuḍī. The supplied commentary stops after verse 151 even though the sloka continues into verse 152.
Key terms
mAtulu~gga (mātuluṅga)
Bījapūra or citron in the commentary's terminology.
tvak
The fruit's rind.
mAMsa (māṃsa)
The fleshy interior or pulp in this fruit context.
keshara (keśara)
The fibrous network inside the fruit.
rasa
The fruit juice, specially indicated by the verse.
Young mango increases pitta and vāta; a mango with formed fibers increases pitta. Ripe mango is pleasing to the heart, promotes complexion and appetite, and is described as supporting blood, flesh, and strength. It is sweet with an astringent secondary taste, reduces vāta, is nourishing and heavy, mildly opposes pitta, and promotes śukra. It digests with an obstructing effect. Āmrātaka fruit is described as vṛṣya, somewhat unctuous, and increasing kapha.
The commentary explains baddhakeśara as having a formed fibrous network. It interprets pittāvirodhin as mildly opposing or mildly calming pitta, while others say ripe mango instead increases pitta. The supplied commentary covers verses 152–154 and stops before explaining the āmrātaka statement in verse 155.
Key terms
bAla Amra (bāla āmra)
Young or immature mango.
baddhakesara (baddha-keśara)
Having a formed network of fibers.
pittAvirodhin (pittāvirodhin)
Interpreted as mildly opposing pitta, with an alternative view that it increases pitta.
AmrAtaka (āmrātaka)
A fruit named separately after mango.
viShTabhya jIryati (viṣṭabhya jīryati)
Digests with an obstructing or binding effect.
Adhikarana ১৩২ (১৫৫) · Śloka ১৫৫
ত্রিদোষবিষ্টম্ভকরং লকুচং শুক্রনাশনম্ ||১৫৫||
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त्रिदोषविष्टम्भकरं लकुचं शुक्रनाशनम् ||१५५||
Meaning of the śloka
Lakuca is described as disturbing all three doṣas, causing viṣṭambha, and diminishing śukra.
Karamardaka is sour, relieves thirst, promotes appetite, and increases pitta. Priyāla is heavy and cooling, vṛṣya, and reduces vāta and pitta. Bhavya is pleasing, sweet, astringent-sour, cleansing to the mouth, cooling, heavy, binding and obstructive, and reduces pitta and kapha. Pārāvata is moderately sweet, appetizing, and reduces excessive agni and vāta. Nīpa and prācīnāmalaka are said to reduce gara and doṣas. Unripe tintiḍīka reduces vāta but increases pitta and kapha; ripe tintiḍīka is binding, heating, digestive-kindling, appetizing, and reduces kapha and vāta. Kośāmra differs only slightly from it. Ripe amlīkā is similar but additionally loosens the stool. Orange is sour with some sweetness, pleasing, clear, appetite-promoting, vāta-reducing, heavy, and difficult to digest. Jambīra is described as relieving thirst, pain, kapha excitation, vomiting, and difficult breathing; reducing obstruction of vāta and kapha; and being heavy and pitta-producing. Airāvata is sour, unpleasant to the teeth, and produces śoṇitapitta.
The commentary explains garadoṣahara as reducing both gara and the three doṣas. Durjara means that digestion proceeds with difficulty, and guru means slow to digest. The Pañjikā commentator rejects the transmitted list of jambīra qualities because dantaśaṭha is used for jambīra in the following wording. Others accept both passages because there are multiple kinds of jambīra.
Key terms
garadoShahara (gara-doṣa-hara)
Explained as reducing gara and all three doṣas.
tintiDIka (tintiḍīka)
A fruit whose qualities differ in unripe and ripe states.
durjara
Difficult to digest.
jambIra (jambīra)
A citrus fruit whose transmitted qualities are disputed by the commentators.
dantashaTha (dantaśaṭha)
Unpleasant or harmful to the teeth; important to the textual disagreement.
A predominantly astringent fruit group is introduced: fruits of latex-bearing trees, jāmbava, rājādana, todana, śītaphala, tinduka, bakula, dhanvana, aśmantaka, aśvakarṇa, phalgu, parūṣaka, gāṅgerukī, puṣkaravarti, bilva, bimbī, and similar fruits.
The latex-bearing trees include nyagrodha, udumbara, aśvattha, and plakṣa. Jāmbava is jambū; rājādana is kṣīrikā; todana is rājapriya. Śītaphala is commonly called rāvaṇāmlikā, though some call it kāśmīrāmlikā. Tinduka is the kālasāra tree. Dhanvana is the fruit of dhanurvṛkṣa, popularly dhāmaṇa. Aśmantaka is yamalapatraka, popularly āsanta. Aśvakarṇa in the eastern region is gandhamuṇḍa, resembling aśvattha. Phalgu is kākodumbarikā, popularly kadumbarī. Parūṣaka is a soft fruit with a small stone, popularly phālasā. Gāṅgerukī is nāgabalā, puṣkaravarti is called āmoda in the north, and bimbī is kundarikā. Taṅka and similar fruits are also included.
Key terms
kShIravRukSha (kṣīravṛkṣa)
A latex-bearing tree, including nyagrodha, udumbara, aśvattha, and plakṣa.
shItaphala (śītaphala)
A fruit with alternative regional names rāvaṇāmlikā and kāśmīrāmlikā.
ashvakarNa (aśvakarṇa)
An eastern tree called gandhamuṇḍa and resembling aśvattha.
parUShaka (parūṣaka)
A soft, small-stoned fruit popularly called phālasā.
Among these, fruit of latex-bearing trees is heavy, obstructive, cooling, astringent, sweet with some sourness, and does not greatly aggravate vāta. Jāmbava strongly increases vāta, is binding, and reduces kapha and pitta. Rājādana is heavy, unctuous, sweet, and astringent. Todana is astringent-sweet and dry and reduces kapha and vāta. Śītaphala is sour, hot, light, binding, and unctuous, and increases pitta and agni. Unripe tinduka is astringent, binding, and increases vāta; ripe tinduka is heavy after digestion, sweet, and reduces kapha and pitta. Bakula is sweet, astringent, unctuous, binding, and clear, and is said to strengthen the teeth. Dhanvana is slightly astringent, cooling, sweet, and reduces kapha and vāta; gāṅgeruka and aśmantaka fruits are similar. Phalgu fruit is obstructive, sweet, unctuous, satiating, and heavy. Unripe parūṣaka is extremely sour, slightly sweet with an astringent secondary taste, light, vāta-reducing, and pitta-producing; ripe parūṣaka is sweet, reduces vāta and pitta, is cooling and sweet after digestion, and clarifies rakta and pitta. Puṣkara fruit is sweet, obstructive, strengthening, and kapha-producing. Young bilva reduces kapha and vāta and is sharp, unctuous, binding, digestive-kindling, pungent, bitter, astringent, and hot. Ripe bilva has a sweet secondary taste, is heavy, causes burning and obstruction, disturbs the doṣas, and is described as pūtimāruta. Bimbī and aśvakarṇa fruits promote breast milk, reduce kapha and pitta, and are said to alleviate thirst, burning, fever, pitta-related blood disorder, cough, difficult breathing, and wasting.
The commentary explains pūtimāruta primarily as having fragrant air or aroma when ripe, taking pūti in the sense of fragrance. Some instead interpret it as producing foul-smelling abdominal wind, but Gayī rejects that reading. Between the young and ripe stages, some texts add an intermediate-stage fruit described as similar, sweet in secondary taste, and heavy. Some read ‘unripe bilva’ instead of ‘young bilva,’ another reading rejected by Gayī.
Key terms
kShIravRukShaphala (kṣīravṛkṣa-phala)
Fruit of latex-bearing trees.
jAmbava (jāmbava)
Jambū fruit.
pUtimAruta (pūtimāruta)
Interpreted chiefly as fragrant aroma, alternatively as foul-smelling abdominal wind.
bAla bilva (bāla bilva)
Young bilva; some read āma, unripe, instead.
bimbI (bimbī)
A fruit grouped with aśvakarṇa in the final therapeutic statement.
Adhikarana ১৩৭ (১৭৭) · Śloka ১৭৭
তালনালিকেরপনসমোচপ্রভৃতীনি ||১৭৭||
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तालनालिकेरपनसमोचप्रभृतीनि ||१७७||
Meaning of the śloka
The sweet-fruit group includes Tala, Narikela, Panasa, Moca and similar fruits.
The commentary introduces the sweet fruits. Tala is identified as the palm called Tadi; Narikela is said to be commonly known by its own name; Panasa is the large, externally spiny fruit locally called Katihala; and Moca is the fruit of Kadali. 'And others' includes fruits of the same kind.
Key terms
tAla (tala)
A palm fruit, identified in the commentary with Tadi.
nAlikera (nalikera)
Coconut in the traditional identification.
panasa
The large externally spiny fruit locally called Katihala, commonly identified as jackfruit.
moca
Fruit of Kadali, commonly identified as banana or plantain.
Tala fruit is sweet, heavy and reducing to pitta; its seed is sweet after digestion, promotes urination, and reduces vata and pitta. Narikela is heavy, unctuous, sweet and cooling; it is described as reducing pitta, supporting strength and muscle, pleasing to the heart, nourishing and cleansing the bladder. Panasa is slightly astringent, unctuous, sweet and heavy. Moca is sweet, astringent and not extremely cooling; it is described as reducing raktapitta, vrishya, appetizing, heavy and increasing shleshma.
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তেষাং কস্যচিদ্গুণবিশেষমাহ- ফলমিত্যাদি||১৭৯-১৮১||
Meaning of the commentary
The commentary introduces these as particular qualities of selected fruits and adds no separate interpretation.
Key terms
tAlaja phala (talaja phala)
Fruit of the Tala palm.
nAlikera (nalikera)
Coconut in the traditional identification.
panasa
Jackfruit in the common identification.
mauca
Moca or Kadali fruit, commonly identified as banana or plantain.
Adhikarana ১৪০ (১৮২) · Śloka ১৮২
দ্রাক্ষাকাশ্মর্যমধূকপুষ্পখর্জূরপ্রভৃতীনি ||১৮২||
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द्राक्षाकाश्मर्यमधूकपुष्पखर्जूरप्रभृतीनि ||१८२||
Meaning of the śloka
Other sweet fruits include Draksha, Kashmarya, Madhuka flower, Kharjura and similar kinds.
Draksha is treated as familiar, and Kashmarya is identified as the fruit of Gambhari. The commentary describes two kinds of Kharjura based on tree and branching form; others make three kinds, counting two tree forms and, in Persian regions, the separate large, sweet Pindakharjura.
Key terms
drAkShA (draksha)
Grape in the usual identification.
kAshmarya (kashmarya)
Fruit of Gambhari according to the commentary.
madhUkapuShpa (madhuka-pushpa)
Flower of the Madhuka tree.
kharjUra (kharjura)
Date fruit, divided into two or three types by different authorities.
Adhikarana ১৪১ (১৮৩) · Śloka ১৮৩
রক্তপিত্তহরাণ্যাহুর্গুরূণি মধুরাণি চ |১৮৩|
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रक्तपित्तहराण्याहुर्गुरूणि मधुराणि च |१८३|
Meaning of the śloka
These fruits are generally said to reduce raktapitta and to be heavy and sweet.
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তেষাং সামান্যগুণমাহ- রক্তেত্যাদি|১৮৩|
Meaning of the commentary
The commentary presents these as their shared qualities and adds no further explanation.
Key terms
raktapittahara
Described as reducing the classical disorder raktapitta.
guru
Heavy, especially in the classical digestive sense.
Draksha is described as sara, beneficial to the voice, sweet, unctuous and cooling, and as reducing raktapitta, fever, breathing difficulty, thirst, burning and wasting. Kashmarya fruit is described as pleasing to the heart, relieving urinary obstruction, reducing pitta, blood and vata, supporting hair, rasayana and medhya. Kharjura is said to reduce injury-related wasting, please the heart, cool, satisfy, and be heavy and sweet in taste and after digestion, while reducing raktapitta. Madhuka flower is heavy, nourishing and not pleasing to the heart; its fruit is said to reduce vata and pitta.
These fruits, from Vatama through Urumana, are said to grow and be familiar in the northern region. Some commentators describe Vatama as elongated with a sweet, unctuous kernel; Akshoda as a mountain fruit shaped like madana fruit, with a slightly raised central line, locally called Akhrot; Abhishuka by the regional name Abhishu; and Nikocaka as a northern Kollaka fruit to be learned from that region. 'And others' includes Lavali fruits.
Key terms
vAtAma (vatama)
A northern fruit described as elongated with a sweet, unctuous kernel.
akShoDa (akshoda)
A northern mountain fruit locally called Akhrot, commonly associated with walnut.
nikocaka
A northern Kollaka fruit whose exact botanical identity is uncertain.
uttarApatha (uttarapatha)
The northern region where these fruits were said to be known.
Lavali fruit is described as astringent, reducing kapha and pitta, slightly bitter, appetite-promoting, pleasing to the heart, fragrant and clear or non-slimy.
Lavali is identified as the fragrant fruit known by that name. A cited description portrays the plant as dense and unctuous, with green shoots, leaves resembling Prapunnata, fragrant roots, and pale, tender bark.
Key terms
lavalIphala (lavali-phala)
A fragrant fruit whose botanical identity requires verification.
vishada
Clear, non-slimy or drying in this classical context.
prapunnATa (prapunnata)
The comparison plant used to describe Lavali leaves.
Vasira, Shitapakya and the stalk or attachment of Arushkara are described as obstructive, difficult to digest, dry, cooling, aggravating vata, sweet after digestion, and settling or clarifying raktapitta.
Vasira is identified as Suryavarta fruit, to be learned by regional knowledge. Shitapakya is the fruit of Bala, and Arushkara-nibandhana is the stalk of Bhallataka.
Key terms
vasira
A regionally known fruit identified as Suryavarta fruit.
shItapAkya (shitapakya)
Identified as Bala fruit.
aruShkaranibandhana (arushkara-nibandhana)
The stalk or fruit attachment of Bhallataka.
raktapittaprasAdana (raktapitta-prasadana)
Described as settling or clarifying the classical condition raktapitta.
Airavata and Dantashatha are sour and are said to increase blood and pitta. Tanka is cooling, astringent, sweet, heavy and increases marut. Ainguda is unctuous, hot, bitter-sweet, and reduces vata and shleshma. Shami fruit is heavy, sweet, dry, hot and destructive to hair. Shleshmataka fruit is heavy, sweet, cooling and increases kapha.
Airavata is identified as Airavanika, a small black-red fruit. Dantashatha is identified as Jambira fruit, though others regard it as a variety of Jambira. Tanka is a many-formed fruit known by that name in Kashmir. Ainguda is Ingudi fruit, though others identify it as Putranjivaka. Shami fruit is called Sangara.
Key terms
airAvata (airavata)
A small black-red fruit identified as Airavanika.
dantashaTha (dantashatha)
Jambira fruit or a particular Jambira variety.
ai~gguda (ainguda)
Identified either as Ingudi fruit or Putranjivaka.
Karira is a desert-grown tree known by that name; Akshika is its named fruit, and Pilu is Pilu fruit. Trinashunya is identified as Mallika, while others call it Ketaki fruit. The final line gives their shared qualities.
Key terms
karIra (karira)
A desert tree known by this traditional name.
AkShika (akshika)
A named fruit whose exact botanical identity requires review.
pIlu (pilu)
Fruit of the plant traditionally called Pilu.
tRuNashUnya (trinashunya)
Identified either as Mallika or, by others, Ketaki fruit.
Among these fruits, Pilu is described as bitter, increasing pitta, sara and pungent after digestion; it is sharp, hot, pungent, somewhat unctuous, and reduces kapha and vata.
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তেষাং মধ্যে পীলুগুণমাহ- তিক্তমিত্যাদি||১৯৫||
Meaning of the commentary
The commentary introduces these as the particular qualities of Pilu and adds no further explanation.
Key terms
pIlu (pilu)
The fruit singled out from the preceding group.
sara
A mobile or flow-promoting classical quality whose precise sense requires review.
आरुष्करं तौवरकं कषायं कटुपाकि च |
उष्णं कृमिज्वरानाहमेहोदावर्तनाशनम् |
कुष्ठगुल्मोदरार्शोघ्नं कटुपाकि तथैव च ||१९६||
Meaning of the śloka
Arushkara and Tauvaraka fruit are described as astringent, pungent after digestion and hot, and as reducing worms, fever, distension, meha, udavarta, kushtha, gulma, abdominal disorders and piles.
The fruits of Karanja, Kimshuka and Arishta are described as reducing worms and prameha. Ankola fruit is foul-smelling, heavy, cooling and reduces shleshma. Vidanga is dry, hot, pungent after digestion, light, slightly bitter, beneficial in poison, and described as reducing vata, kapha and worms.
Karanja is specified as tree Karanja, Kimshuka as Palasha, and Arishta as Nimba. Here jantu denotes the traditional group of twenty kinds of worms. The final lines separately state the qualities of Vidanga.
Key terms
kara~jja (karanja)
Tree Karanja in the commentary's identification.
kiMshuka (kimshuka)
Identified as Palasha.
ariShTa (arishta)
Identified here as Nimba.
viDa~gga (vidanga)
A traditional medicinal fruit described as worm-reducing.
Abhaya fruit is described as beneficial for wounds, hot, promoting movement, supporting intellect, reducing doshas, swelling and kushtha, astringent, kindling digestion, sour, and beneficial for the eyes.
Aksha or bibhitaka fruit is described as evacuative, light, dry and hot, relieving hoarseness and worms, beneficial for the eyes, sweet after digestion, astringent, and reducing kapha and pitta.
Puga fruit is described as reducing kapha and pitta, dry, removing moisture and impurity from the mouth, astringent, slightly sweet, and somewhat sara or promoting movement.
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পূগফলমাহ- কফপিত্তহরমিত্যাদি||২০১||
Meaning of the commentary
The commentary introduces this as the statement about puga fruit and supplies no further explanation.
Key terms
pUgaphala (puga-phala)
Puga fruit, whose traditional qualities are stated here.
vaktrakledamala (vaktra-kleda-mala)
Moisture and impurity in the mouth.
sara
Promoting movement or flow, stated here only to a limited degree.
Jatikosha, camphor, the fruits of jati and katuka, kakkolaka, and lavanga are described as bitter and pungent, reducing kapha, light, relieving thirst, and removing moisture and bad odor from the mouth.
Jatikosha is identified as jatipatrika, with the local name jativani. Camphor and jatiphala are treated as familiar. The subcommentators identify katuka fruit as latakasturika, while Shri Brahmadeva identifies it as small kakkolaka. Kakkolaka in the verse is then understood as large kakkola. Lavanga is identified as the flower of shricandana. The supplied commentary ends after verse 202 and does not separately explain the qualities continued in verse 203.
Key terms
jAtIkosha (jatikosha)
Identified as jatipatrika and given the regional name jativani.
kaTukAphala (katuka-phala)
Identified either as latakasturika or, by Shri Brahmadeva, as small kakkolaka.
kakko(~gko)laka (kakko(ngko)laka)
A source form with an unresolved spelling variant, interpreted here as large kakkola.
lava~gga (lavanga)
Identified by the commentary as the flower of shricandana.
Camphor is described as slightly bitter, fragrant, cooling, light and lekhana. It is commended for thirst, dryness of the mouth and an unpleasant taste in the mouth.
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তেষাং মধ্যে কর্পূরগুণমাহ- সতিক্ত ইত্যাদি||২০৩||-
Meaning of the commentary
The commentary identifies these as camphor's particular qualities among the preceding substances. Its supplied text cites verse 203 and ends before separately discussing verse 204.
Key terms
karpUra (karpura)
Camphor.
lekhana
A scraping or reducing quality in the classical framework.
vairasya
An unpleasant or altered taste in the mouth.
Adhikarana ১৫৭ (২০৪) · Śloka ২০৪
লতাকস্তূরিকা তদ্বচ্ছীতা বস্তিবিশোধনী ||২০৪||
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लताकस्तूरिका तद्वच्छीता बस्तिविशोधनी ||२०४||
Meaning of the śloka
Latakasturika is similarly described as cooling and as cleansing the basti.
The commentary describes latakasturika as a shrub of the southern region resembling shakunapi. Basti-cleansing is explained as relieving obstruction of the bladder or urinary tract.
Key terms
latAkastUrikA (latakasturika)
A southern shrub compared in appearance with shakunapi.
bastivishodhanI (basti-vishodhani)
Said to cleanse the basti by relieving obstruction.
tadvat
Likewise; the exact extent of qualities carried over from the prior passage is not fully specified.
The kernel of priyala is described as sweet, aphrodisiac, and reducing pitta and anila. The kernel of bibhitaka is said to cause mada and reduce kapha and marut. Kola kernel is astringent-sweet and reduces pitta, thirst, vomiting and anila; the kernel of amalaka is said to act likewise. Kernels derived from bijapuraka, shamyaka and koshamra are described as sweet after digestion, increasing digestive fire and strength, unctuous, and reducing pitta and anila.
The commentary identifies priyala kernel by the regional name caruli and shamyaka by the name kiramalaka. It otherwise presents these as properties of fruit kernels without further explanation.
Key terms
majjA (majja)
The kernel or inner pulp of a fruit in this context.
For fruit kernels not separately described, the same qualities and actions already stated for the corresponding fruit are to be attributed to its kernel. Virya here is explained as that by which an action is accomplished.
Key terms
phalamajjA (phala-majja)
The kernel or inner pulp of a fruit.
vIrya (virya)
Potency, explained as that by which the stated action is produced.
guNakarma (guna-karma)
The qualities and actions attributed to a substance.
Among fruits, the fully ripe form is generally regarded as possessing the desirable qualities. Bilva is the exception: its unripe form is considered superior in quality because it is binding, hot, kindling, astringent, pungent and bitter.
The commentary explains 'because' and 'superior in quality,' and repeatedly clarifies that the statements about superiority, binding, heat and kindling refer specifically to bilva.
Key terms
paripakva
Fully ripe.
Ama bilva (ama bilva)
Unripe bilva, treated as the exception to the general preference for ripe fruit.
grAhin (grahin)
Binding or retaining, especially with respect to stool in the classical dietary framework.
The verse states defects that make fruit unsuitable. Jushta means occupied or infested; some read jagdha, meaning eaten. Pakatita means past the proper stage of ripeness, akalaja means produced at an unsuitable time, and aparyagata means unripe.
Pushpaphala is identified as kushmandaka. Alabu is tumbini and has many forms, including long and round varieties. Kalinda is described as black-seeded, resembling kushmanda, and known regionally as kalinda. 'And similar' includes other vegetables of the same type.
Key terms
shAkavarga (shaka-varga)
The vegetable group introduced here.
puShpaphala (pushpaphala)
Identified by the commentary as kushmandaka.
alAbu (alabu)
Identified as tumbini, with long, round and other forms.
पित्तघ्नान्यनिलं कुर्युस्तथा मन्दकफानि च |
सृष्टमूत्रपुरीषाणि स्वादुपाकरसानि च ||२१२||
Meaning of the śloka
These vegetables are generally described as reducing pitta, increasing anila, mildly increasing kapha, promoting the passage of urine and stool, and having a sweet taste and sweet post-digestive effect.
Among these vegetables, young kushmanda is described as reducing pitta, while the middle stage increases kapha. The mature white form is light, hot, slightly alkaline, kindling, and cleansing the basti. It is described as reducing all doshas, pleasing to the heart, and suitable for people with disorders of the mind. Kalinda is said to diminish vision and shukra and to increase kapha and vata. Alabu is described as producing loose stool, dry, heavy and very cooling. Bitter alabu is unpleasant to the heart, induces vomiting, and reduces vata and pitta.
Kaphavaha means producing kapha. White means mature and cotton-colored. Sakshara means slightly alkaline, and basti-cleansing means relieving obstruction of the bladder or urinary tract. In 'reducing all doshas,' 'all' also includes rakta. Another reading has sarvadoshasaha, interpreted as neither producing nor calming the doshas. Hridya means beneficial for the heart. Cetovikara includes unmada, apasmara, fainting, mada and related conditions. Bhinnavitka means having liquid stool.
Key terms
kUShmANDa (kushmanda)
A gourd whose qualities are distinguished by young, middle and mature white stages.
Trapusa is given regional names. Ervaru is described as a hairy karkati, and karkaru as a particular trapusa with another local name. Shirnavrinta is variously identified as suvasaka, a variety of trapusa; as karbura; literally as a fruit whose stalk decays when it ripens; or as khudaputraka, a variety of karbura. The open-ended inclusion is explained as referring to these fruits when young and pale.
Key terms
trapusa
A fruit-vegetable with supplied regional identifications.
ervAruka (ervaruka)
Described as a hairy karkati.
karkAruka (karkaruka)
A particular trapusa with a regional name.
shIrNavRunta (shirnavrinta)
A disputed name identified in several different ways, including by a stalk that decays at ripeness.
स्वादुतिक्तरसान्याहुः कफवातकराणि च |
सृष्टमूत्रपुरीषाणि रक्तपित्तहराणि च ||२१७||
Meaning of the śloka
These fruit-vegetables are described as sweet-bitter in taste, increasing kapha and vata, promoting the passage of urine and stool, and reducing raktapitta.
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তেষাং সামান্যগুণমাহ- স্বাদ্বিত্যাদি||২১৭||
Meaning of the commentary
The commentary presents these as the general qualities of the group and adds no separate explanation.
Key terms
svAdutiktarasa (svadu-tikta-rasa)
Having sweet and bitter tastes.
sRuShTamUtrapurISha (srishta-mutra-purisha)
Promoting the passage of urine and stool.
raktapittahara
Said to reduce the classical condition raktapitta.
Among these fruits, young green trapusa is described as reducing pitta; when pale it increases kapha, and when mature and sour it reduces vāta and kapha. Fully ripe ervāruka and karkāru are described as increasing kapha and vāta, while also being mildly alkaline, sweet, appetizing, digestive-kindling, and not strongly pitta-producing.
The commentary states that the latter qualities apply to the fully ripe fruit, while the unripe fruit has the general qualities previously given for the group.
Key terms
trapusa
A cucurbit fruit described at young, pale, and mature stages.
Śīrṇavṛnta is described across its stages as alkaline-sweet and kapha-reducing; purgative, digestive-kindling, and pleasing; and, when old, light and said to alleviate ānāha and urinary aṣṭhīlā.
The commentary assigns alkaline-sweet and kapha-reducing qualities to the young stage, purgative and digestive-kindling qualities to the middle stage, and the ānāha and aṣṭhīlā effects to the old stage. Ānāha may arise in either the stomach or the lower digestive tract. Aṣṭhīlā here means urinary aṣṭhīlā, not anila-aṣṭhīlā, because śīrṇavṛnta is said to reduce urinary disorders at all three stages.
Key terms
shIrNavRunta (śīrṇavṛnta)
A food item whose properties are distinguished by young, middle, and old stages.
bhedana
Purgative or promoting evacuation.
AnAha (ānāha)
Distension or obstruction arising in the upper or lower digestive tract.
mUtrAShThIlA (mūtrāṣṭhīlā)
A urinary disorder category specified by the commentary.
The commentary says older authorities grouped these together although some are seasonings, some vegetables, some medicines, and some food accompaniments. Śṛṅgavera is dry ginger; kustumburuka is coriander. The northern jambīra is a green, slightly sour vegetable with citron fragrance. Sumukha is vanabarbarikā; surasā is fragrant-leaved tulasī; arjaka is white kuṭheraka. Bhūstṛṇa is rohiṣa, though others say tumbāka. Sugandhaka is a small fragrant grass, with no substantive difference in another naming. Kālamāla is barbarikā and kuṭheraka a variety of it. Kṣavaka is a sneeze-producing plant called chiṅkaṇī. Kharapuṣpa is maruvaka, though others call it a kind of kṣavaka or boḍayikā. Śigru is śobhāñjanaka, alternatively suvāsa; madhuśigru is a red-flowered, small-branched variety. Phaṇijjhaka is locally phāṇija, though others call it maruvaka. Kulāhala is muṇḍitikā; avaguttha is veganāmā or kākādanī. Gaṇḍīra has terrestrial and aquatic kinds, the terrestrial being a green vegetable. Tilaparṇikā is coraka, alternatively śrīhastinī. Varṣābhū is punarnavā. Kalāya here is treated as a kind of tripuṭaka; because tripuṭaka appears later, some reject that later reading to avoid repetition. Palāṇḍu is a kind of garlic. Similar items are included.
Key terms
saMskAraka (saṃskāraka)
A culinary modifier or seasoning.
kustumburuka
Identified as dhānyaka, coriander.
surasA (surasā)
Identified as fragrant-leaved tulasī.
kharapuShpa (kharapuṣpa)
A plant with several alternative identifications.
kalAya (kalāya)
Here treated as a variety of tripuṭaka, with a related textual dispute.
The commentary says the kapha-producing quality of fresh pippalī is relative to its own group. It interprets pittāvirodhin as mildly opposing or calming pitta. Some instead read ‘pitta-aggravating.’ Their explanation preserves two possibilities: although an earlier authority presented pippalī as pitta-calming, the text may truly call it pitta-aggravating; alternatively, fresh pippalī calms pitta while dried pippalī aggravates it.
स्वादुपाक्यार्द्रमरिचं गुरु श्लेष्मप्रसेकि च |
कटूष्णं लघु तच्छुष्कमवृष्यं कफवातजित् ||२२४||
नात्युष्णं नातिशीतं च वीर्यतो मरिचं सितम् |
गुणवन्मरिचेभ्यश्च चक्षुष्यं च विशेषतः ||२२५||
Meaning of the śloka
Fresh marica is sweet after digestion, heavy, and promotes kapha discharge. Dried marica is pungent and heating, light, not vṛṣya, and reduces kapha and vāta. White marica is neither excessively heating nor excessively cooling in potency; it is considered superior in qualities to other marica and especially beneficial for the eyes.
The commentary identifies white marica as the seed of śobhāñjanaka. Some instead maintain that a white variety of marica itself exists. ‘Superior to marica’ means possessing its beneficial qualities to a greater degree.
Key terms
Ardramarica (ārdra-marica)
Fresh marica.
shuShkamarica (śuṣka-marica)
Dried marica.
sita marica
White marica, identified either as śobhāñjanaka seed or as a white marica variety.
Nāgara is pungent, sweet after digestion, heating, slightly unctuous, light relative to fresh ginger, vṛṣya, appetizing, pleasing, digestive-kindling, and reduces kapha and vāta. Fresh ginger is pungent and heating, beneficial to the voice, appetizing, pleasing, vṛṣya, and is said to reduce kapha and vāta, constipation, abdominal distension, and pain. Hiṅgu is light, heating, pungent, unctuous, mobile, and sharp; it promotes digestion and agni, reduces kapha and vāta, and is said to alleviate pain, indigestion, and constipation.
The commentary explains that nāgara is only slightly unctuous and is light in comparison with fresh ginger. Vibandha means non-passage of vāta and related contents, while ānāha means fullness or distension of the abdomen.
The two kinds of cumin are sharp, heating, pungent after digestion, appetizing, fragrant, and increase pitta and agni while reducing kapha and vāta. Kāravī, karavī, and upakuñcikā should be understood as having similar qualities.
The two cumins are distinguished as white and yellow. Kāravī is black cumin known in the northern region. Karavī is identified by some as yavānī, by others as ajamodā, and by still others as rājikā. Upakuñcikā is a large, slightly black cumin popularly called bṛhajjīraka. The supplied commentary ends after verse 229 and does not separately explain the continuation in verse 230.
Key terms
jIrakadvaya (jīraka-dvaya)
Two kinds of cumin, identified as white and yellow.
kAravI (kāravī)
Black cumin known in the northern region.
karavI (karavī)
Identified alternatively as yavānī, ajamodā, or rājikā.
Kustumburī is added to many kinds of snacks, prepared vegetables, and staple dishes. Fresh kustumburī makes food sweet, fragrant, and pleasing. When dried, it is sweet after digestion, unctuous, and said to reduce thirst and burning; it reduces the doṣas, is slightly pungent and bitter, and clears the channels.
The commentary explains bhakṣya as foods such as vaṭaka, vyañjana as prepared vegetables, and bhojya as foods such as rice and gruel; avacārita means added to them. Fresh kustumburī is the green coriander plant bearing flowers and fruit, popularly called alle. The supplied commentary stops after verse 231, before explaining the final line.
Jambīra is sharp and digestive and reduces worms, vāta, and kapha. Surasā kindles digestion, promotes appetite, clears the mouth, increases pitta, and is said to alleviate kapha, vāta, poison, difficult breathing, cough, foul odor, and pain in the side. Sumukha is similar and is especially described as countering gara. Surasā, arjaka, and bhūstṛṇa are light, dry, sharp, heating, pungent in taste and after digestion, reduce kapha, and increase pitta. Kāsamardaka is sweet with some bitterness, digestive, throat-clearing, especially pitta-reducing, and reduces kapha and vāta. Śigru is pungent, mildly alkaline-sweet, bitter, and slimy. Madhuśigru is mobile, bitter, pungent, digestive-kindling, and reduces swelling.
The commentary states that there are two surasā plants, one white-flowered and one black-flowered. The first was mentioned earlier, while the present one is the black-flowered kind, so the passage is not redundant.
Key terms
jambIra (jambīra)
A citrus-like plant used here as a digestive seasoning.
surasA (surasā)
A plant with white-flowered and black-flowered kinds.
gara
A classical toxic condition that sumukha is said to counter.
kAsamardaka (kāsamardaka)
A plant described as sweet-bitter and throat-clearing.
madhushigru (madhuśigru)
A variety of śigru described as bitter, pungent, and mobile.
विदाहि बद्धविण्मूत्रं रूक्षं तीक्ष्णोष्णमेव च |
त्रिदोषं सार्षपं शाकं गाण्डीरं वेगनाम च ||२३८||
चित्रकस्तिलपर्णी च कफशोफहरे लघू |
वर्षाभूः कफवातघ्नी हिता शोफोदरार्शसाम् ||२३९||
Meaning of the śloka
Mustard greens, gaṇḍīra, and veganāma are described as causing burning, binding stool and urine, dry, sharp, heating, and disturbing all three doṣas. Citraka and tilaparṇī are light and reduce kapha and swelling. Varṣābhū reduces kapha and vāta and is said to be suitable for swelling, abdominal disorders, and piles.
Young radish is pungent-bitter, pleasing, appetite-promoting, kindles digestive fire, reduces all doṣas, is light, and benefits the throat. A large raw radish is heavy, obstructive, sharp, and disturbs all three doṣas; when cooked with fat, it reduces pitta, kapha, and vāta. Dried radish is light, calms all three doṣas, and is said to reduce toxic effects. Other dried vegetables are obstructive and vāta-increasing, with radish as the exception.
The commentary identifies mūlakapotikā as young radish. Āma means uncooked, while snehasiddha means cooked with ghee, oil, or another fat. The qualities are assigned to young, large, raw, fat-cooked, and dried forms of radish. Some authorities call the final statement about other dried vegetables non-authoritative, while others accept it.
Key terms
mUlakapotikA (mūlakapotikā)
Young radish.
Ama (āma)
Raw or not cooked by fire in this context.
snehasiddha (sneha-siddha)
Cooked with ghee, oil, or another fat.
anArSha (anārṣa)
Regarded by some as not belonging to the authoritative ancient text.
पुष्पं च पत्रं च फलं तथैव यथोत्तरं ते गुरवः प्रदिष्टाः |
तेषां तु पुष्पं कफपित्तहन्तृ फलं निहन्यात् कफमारुतौ तु ||२४३||
Meaning of the śloka
For radish, flower, leaf, and fruit are described as progressively heavier in that order. Its flower reduces kapha and pitta, while its fruit reduces kapha and vāta.
The commentary says this passage concerns radish. Just as qualities were specified for its young, middle, mature, fat-cooked, and dried roots, corresponding distinctions should also be applied when considering its flower, leaf, and fruit.
Key terms
yathottaram
Progressively in the stated order.
puShpa (puṣpa)
Radish flower, described as reducing kapha and pitta.
patra
Radish leaf, intermediate in the heaviness sequence.
phala
Radish fruit, described as reducing kapha and vāta.
Garlic is unctuous, heating, sharp, pungent, slimy, heavy, mobile, sweet in taste, strengthening, vṛṣya, and is said to support intellect, voice, complexion, eyesight, and the joining of fractured bones. It is traditionally said to alleviate heart disease, indigestion, fever, abdominal pain, constipation, gulma, loss of appetite, cough, swelling, piles, kuṣṭha, weak digestion, worms, vāta, difficult breathing, and kapha. Onion is pungent, sharp, heavy, not excessively heating, reduces vāta, does not greatly increase kapha, slightly increases pitta, promotes strength, and increases agni. Kṣīrapalāṇḍu is unctuous, appetizing, tissue-stabilizing, strengthening, sweet, heavy, slimy, beneficial in śoṇitapitta, and promotes intellect, kapha, and nourishment. Kalāya greens reduce pitta and kapha, increase vāta, are heavy with an astringent secondary taste, and are sweet after digestion.
The commentary introduces kinds of rasona and identifies rasona as small-bulbed garlic possessing five tastes. It explains analasāda as weak digestion and jantu as worms. Palāṇḍu is described as a variety of gundrālika with thick stalks and broad leaf-tips; the same plant when milky and sweet is called kṣīrapalāṇḍu.
Key terms
rasona
Small-bulbed, five-tasted garlic.
bhagnAsthisandhAnakara (bhagnāsthi-sandhānakara)
Traditionally described as helping unite fractured bones.
A group of predominantly astringent-sweet vegetables is introduced: cuccū, yūthikā, taruṇī, jīvantī, bimbītikā, nadī-bhallātaka, chagalāntrī, vṛkṣādanī, phaṅjī, śālmalī, śelu, shoots of vanaspati trees, śaṇa, karbudāra, kovidāra, and similar greens.
The commentary describes cuccū as having tube-shaped leaves and a local name cucu. Yūthikā has three forms with slightly white, very white, or yellow flowers. Some read varuṇa instead of taruṇī; varuṇa is a bitter green growing by water. Jīvantī is jīvā, though others compare it to taṇḍulīyaka or call it ḍoḍikā. Bimbītikā is kundurikā, whose leaves are intended here. Nadī-bhallātaka is lījanaka or lojanaka; others read anantā-bhallātaka, in which anantā is lāṅgalikā or kalihārī, while the unripe fruits and shoots of the bhallātaka tree are intended as greens. Chagalāntrī is vṛddhadāraka and its leaves are used, though others call it buhne. Vṛkṣādanī is bandāka, alternatively vṛkṣakalimbuka. Phaṅjī greens are known as vāḍa, while some identify them as bhārgī. Śelu is śleṣmātaka, locally lisāḍa. Vanaspati shoots are young growth from trees such as udumbara. Karbudāra is a kind of śleṣmātaka, and kovidāra is kāñcanāra. Similar greens are included.
Key terms
kaShAyamadhura shAka (kaṣāya-madhura śāka)
A predominantly astringent-sweet vegetable group.
taruNI (taruṇī)
A plant name for which some texts read varuṇa instead.
jIvantI (jīvantī)
Identified variously as jīvā, a taṇḍulīyaka-like plant, or ḍoḍikā.
nadIbhallAtaka (nadī-bhallātaka)
A plant with variant readings and multiple historical identifications.
Among these, Cuccu is described as easy to digest, worm-reducing, slimy, beneficial for people with wounds, astringent-sweet, absorbent and balancing all three doshas. Jivanti is described as beneficial to vision and reducing all doshas. Vrikshadani reduces vata, while Phanji is considered to have little strength or potency. Tender shoots of latex-bearing trees and utpala plants are astringent, cooling and absorbent, and are recommended in raktapitta and diarrhea.
The commentary identifies latex-bearing trees as Ashvattha and similar trees, and utpalas as blue lotus and related plants; the tender shoots of these are intended.
Key terms
cuccU (cuccu)
A leafy vegetable singled out for several classical qualities; exact botanical identity requires review.
Punarnava is specified as white Punarnava; Varuna is a tree known by that name; Tarkari is Aranika; Urubuka is white Eranda; and Vatsadani is Vatsaputraka, locally called Vatsavatiya, though others identify it as Guduci. Bilva greens come from Bilva, and 'others' includes further similar plants.
Key terms
punarnavA (punarnava)
White Punarnava in this passage.
tarkArI (tarkari)
Identified as Aranika.
urubUka (urubuka)
Identified here as white Eranda.
vatsAdanI (vatsadani)
Identified either as Vatsaputraka or, by others, Guduci.
Adhikarana ১৮৫ (২৫৫) · Śloka ২৫৫
তেষু পৌনর্নবং শাকং বিশেষাচ্ছোফনাশনম্ ||২৫৫||
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तेषु पौनर्नवं शाकं विशेषाच्छोफनाशनम् ||२५५||
Meaning of the śloka
Within that group, Punarnava greens are especially described as reducing swelling.
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বিশেষগুণমাহ- তেষ্বিত্যাদি||২৫৫||
Meaning of the commentary
The commentary presents this as Punarnava's particular quality and adds no further explanation.
Tanduliyaka is locally called Culai and Upodika Poi. Ashvabala is described in the Turushka region as a broad-leaved Methika variety called Hispittha, though another treatise distinguishes Methika as bitter, light, reducing vata and pitta and not opposing shleshma, while Hispittha is somewhat similar but heavy and nourishing. Cilli is identified as field Vastuka; others call it Gauda-vastuka, barley greens, or a different kind of barley green. Palankya is locally Palak. Vastuka is Tankavastuka, locally Tankacuccu. 'And others' includes further greens.
Key terms
taNDulIyaka (tanduliyaka)
A green locally called Culai.
upodikA (upodika)
A green locally called Poi.
ashvabalA/hisphittha (ashvabala/hispittha)
A broad-leaved plant linked with, but elsewhere distinguished from, Methika.
cillI (cilli)
Variously identified as field Vastuka, Gauda-vastuka, barley greens, or another barley green.
सृष्टमूत्रपुरीषाणि सक्षारमधुराणि च |
मन्दवातकफान्याहू रक्तपित्तहराणि च ||२५७||
Meaning of the śloka
These greens are generally described as promoting the passage of urine and stool, alkaline and sweet, only mildly affecting vata and kapha, and reducing raktapitta.
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তেষাং সামান্যগুণমাহ- সৃষ্টমূত্রেত্যাদি||২৫৭||
Meaning of the commentary
The commentary states that these are the shared qualities of the preceding group and adds no further explanation.
Key terms
sRuShTamUtrapurISha (srishta-mutra-purisha)
Promoting the free passage of urine and stool.
sakShAra (sakshara)
Possessing an alkaline quality.
mandavAtakapha (manda-vata-kapha)
Having only a mild effect in relation to vata and kapha; exact syntax requires review.
Tanduliyaka is sweet in taste and after digestion, the most cooling and dry among these, and is described as reducing raktapitta, mada and poison. Upodaka is sweet in taste and after digestion, vrishya, sara, unctuous, strengthening, cooling, increasing shleshma, and reducing vata, pitta and mada. Vastuka is pungent after digestion, alkaline, appetizing and sara; it is said to reduce worms and all doshas and to increase medha, digestive fire and strength. Cilli is to be understood like Vastuka, and Palankya like Tanduliyaka; Palankya also increases vata, binds stool and urine, is dry, and is beneficial in pitta and kapha. Ashvabala greens are dry and bind stool and urine; the final word concerning maruta is textually compact.
The commentary supplies numerous competing botanical identifications. Mandukaparni is called Brahmi. Saptala is identified as Sehunda, while Jejjhata calls it a Yavatikta variety. Sunishannaka is locally Siribalika, but Brahmadeva identifies it as the four-leaved aquatic green Caturdala. Suvarcala is Suryavarta, though some call a differently described plant Lappasa. Pippali here means the leaf, not the fruit mentioned earlier. Gojihva is a rough, long-leaved plant; Avalguja is locally Bakuci; Satina is round Kalaya. Brihati fruit may include both Brihati kinds, while others also read Kantakarika. Both fruit and leaf of Patola are intended. Vartaka is the round-fruited Brintaka; Katukika has three different identifications. Kebuka/Kembuka occurs in domestic and wild forms. Urubuka is red Eranda, though some take its leaf specifically. Kiratatikta is Bhunimba, Arishta is Nimba, Koshataki is Ghoshaka, Vetrakarira is the cane tip, Atarushaka is Vasaka, and Arkapushpi is either a vine with Arka-like leaves or Arkaparna. 'And others' includes further bitter greens.
Key terms
tiktaprAya shAka (tiktapraya shaka)
Vegetables characterized predominantly by bitter taste.
saptalA (saptala)
Identified either as Sehunda or a variety of Yavatikta.
suniShaNNaka (sunishannaka)
Identified regionally as Siribalika or by Brahmadeva as Caturdala.
kaTukikA (katukika)
A plant with three competing identifications in the commentary.
रक्तपित्तहराण्याहुर्हृद्यानि सुलघूनि च |
कुष्ठमेहज्वरश्वासकासारुचिहराणि च ||२६३||
Meaning of the śloka
These bitter vegetables are generally described as reducing raktapitta, pleasing to the heart, very light, and reducing kushtha, meha, fever, breathing difficulty, cough and loss of appetite.
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তেষাং সামান্যগুণমাহ- রক্তপিত্তেত্যাদি||২৬৩||
Meaning of the commentary
The commentary presents these as their common qualities and adds no further explanation.
Key terms
raktapitta
A classical bleeding-related disorder.
kuShTha (kushtha)
A broad classical disease category involving skin and other disorders.
Mandukaparni is astringent, beneficial in pitta, sweet in taste and after digestion, cooling and light; Gojihvika is considered similar. Sunishannaka is non-burning, absorbent and balancing all three doshas. Avalguja is bitter, pungent after digestion, and reduces pitta and kapha. Satina greens are slightly bitter, pungent and tridosha-reducing; Kakamaci is similar, neither very hot nor very cold, and is said to reduce kushtha. Fruits of the two Brihatis are pungent, bitter and light, and reduce itching, kushtha, worms, kapha and vata. Patola is bitter, hot, non-vata-aggravating, pungent after digestion, vrishya, appetizing and kindling, and reduces kapha and pitta while supporting wounds. Mature Vartaka is bitter, pungent, light, appetizing, kindling and reduces kapha and vata, but with its alkaline quality increases pitta; Karkotaka and Karavellaka are to be understood similarly. Atarushaka, cane tips, Guduci, Nimba, Parpataka and Kiratatikta are bitter and reduce pitta and kapha. Varuna and Prapunnada greens reduce kapha but are dry, light and cooling and are described as aggravating vata and pitta.
'Similar' for Kakamaci means tridosha-reducing, and jirna means mature. Guduci is described here as reducing kapha and pitta, while a Caraka passage says Vatsadani reduces vata; because of its unctuous and hot potency, the commentator concludes Guduci reduces all three doshas. Varuna, though listed earlier, appears here because it shares Prapunnada's qualities. The last line may mean these greens are not extremely hot or cold and therefore aggravate combined vata and pitta; alternatively, although cooling, they may increase pitta through a specific effect.
Key terms
maNDUkaparNI (mandukaparni)
A bitter green identified as Brahmi in the preceding commentary.
paTola (patola)
A plant whose fruit and leaf are both included in this section.
jIrNa vArtAka (jirna vartaka)
Mature Vartaka fruit.
prabhAva (prabhava)
A specific effect invoked to explain an otherwise unexpected pitta increase.
Kalashaka is pungent, kindles digestion and is described as reducing gara-related disorder. Kausumbha greens are sweet, dry, hot, light and reduce shleshma. Nalika greens are sweet, increase vata and reduce pitta. Cangeri is sour, hot, astringent-sweet, kindles digestive fire, and is described as beneficial in vata and kapha and reducing disorders of grahani and piles.
These plants are included through the earlier phrase 'and others.' Kalashaka is identified as Kaliyashaka and regarded as suitable for ancestral rites. Kausumbha is treated as familiar, Nadika or Nalika is locally called Nali, and Cangeri is locally called Amlacangeri.
Key terms
kAlashAka (kalashaka)
Identified as Kaliyashaka and ritually suitable for ancestral offerings.
gara
A classical toxic or compounded-poison concept.
nAlikAshAka (nalika-shaka)
A green locally called Nali; the commentary also writes Nadika.
This vegetable group includes Lonika, Jatuka, Triparnika, Pattura, Jivaka, Suvarcala, Duduraka, Kutumbaka, Kuthinjara, Kuntalika, Kurantika and similar plants.
Lonika is locally Loniya; Jatuka is white Shalaparni. Triparnika is identified as Dugdhika, though others call it wild Karpasi. Pattura is a large-leaved Siribalika variety. Jivaka is known by that name; Suvarcala is a Suryavarta variety; and Duduraka is likewise locally known. Kutumbaka is Dronapushpa. Kuthinjara is Kurahanjanaka, locally Kolhasua. A variant reads Kunadika, identified as Gonadika. Kuntalika is long-leaved and resembles Cuccu. Kuruntika has leaves and flowers resembling Amlana and green flowers; others say Kunalika and Kurantika are northern plants. Some authorities render the series beginning with Triparni in verse form.
Key terms
triparNikA (triparnika)
Identified either as Dugdhika or wild Karpasi.
kuThi~jjara (kuthinjara)
Identified as Kurahanjanaka with a regional name.
kunADikA (kunadika)
A variant reading in place of a neighboring plant name, identified as Gonadika.
kuraNTikA (kurantika)
A green-flowered plant, alternatively grouped with a northern Kunalika.
These greens are generally described as sweet in taste and after digestion, cooling, reducing kapha, not greatly increasing pitta, having a secondary salty taste, dry, alkaline, increasing vata and sara.
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তেষাং সামান্যং গুণমাহ- স্বাদুপাকেত্যাদি||২৭৫||
Meaning of the commentary
The commentary identifies this as the common description of the preceding vegetable group and adds no further explanation.
Key terms
lavaNAnurasa (lavananurasa)
Having saltiness as a secondary taste.
sakShAra (sakshara)
Possessing an alkaline quality.
sara
Mobile or flow-promoting in classical quality terminology.
Adhikarana ১৯৫ (২৭৬) · Śloka ২৭৬
স্বাদুতিক্তা কুন্তলিকা কষাযা সকুরণ্টিকা |২৭৬|
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स्वादुतिक्ता कुन्तलिका कषाया सकुरण्टिका |२७६|
Meaning of the śloka
Kuntalika is sweet and bitter, while Kurantika is astringent.
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বিশেষগুণমাহ- স্বাদ্বিত্যাদি|২৭৬|
Meaning of the commentary
The commentary presents these as their particular qualities and adds no further explanation.
Key terms
kuntalikA (kuntalika)
A long-leaved green described as sweet and bitter.
This statement covers vegetables included by the earlier 'and others.' Some read 'opposed to doshas' instead of 'reducing doshas,' but Jejjhata rejects that reading. Rajakshavaka is identified as Krishnarajika; others describe it as a broad-leaved plant that causes sneezing. Shathi is said to be commonly known, and 'the same' means similar to Rajakshavaka.
Key terms
rAjakShavaka (rajakshavaka)
Identified either as Krishnarajika or as a broad-leaved sneeze-inducing plant.
shaTI (shathi)
A named green said to share Rajakshavaka's qualities.
doShApaha/doShavirodhin (doshapaha/doshavirodhin)
Variant readings meaning dosha-reducing or dosha-opposing; Jejjhata rejects the latter.
sa~ggrAhin (sangrahin)
Absorbent or retaining in classical digestive terminology.
Adhikarana ১৯৭ (২৭৭) · Śloka ২৭৭
স্বাদুপাকরসং শাকং দুর্জরং হরিমন্থজম্ |২৭৭|
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स्वादुपाकरसं शाकं दुर्जरं हरिमन्थजम् |२७७|
Meaning of the śloka
The vegetable obtained from harimantha is described as sweet in taste and after digestion, and difficult to digest.
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স্বাদ্বিত্যাদি| হরিমন্থশ্চণকঃ|২৭৭|
Meaning of the commentary
The commentary identifies harimantha as chanaka.
Key terms
harimantha
Identified by the commentary as chanaka.
svAdupAkarasa (svadu-paka-rasa)
Sweet both in taste and in post-digestive effect.
durjara
Difficult to digest.
Adhikarana ১৯৮ (২৭৭) · Śloka ২৭৭
ভেদনং মধুরং রূক্ষং কালাযমতিবাতলম্ ||২৭৭||
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भेदनं मधुरं रूक्षं कालायमतिवातलम् ||२७७||
Meaning of the śloka
Kalaya is described as evacuative, sweet, dry and strongly increasing vata.
Tambula leaf is described as sharp, hot, pungent, aggravating pitta, fragrant, clear or non-slimy, bitter, beneficial for the voice, reducing vata and kapha, laxative and pungent after digestion. The continuing text describes an astringent substance that kindles digestive fire and cleanses itching, impurity, moisture, bad odor and related conditions of the mouth.
Tambula leaf is identified as nagavalli leaf, regionally called parna. The commentary assigns the text through 'pungent after digestion' to the leaf, but takes the qualities beginning with 'astringent' as referring to puga fruit. Some reject this latter portion here because puga fruit was already treated in the fruit group. Others retain it by explaining that the fruit group discussed ripe puga, whereas the vegetable group concerns its unripe, fresh form.
Key terms
tAmbUlapatra (tambula-patra)
Tambula or nagavalli leaf.
pUgaphala (puga-phala)
Puga fruit, to which part of verse 280 is assigned by the commentary.
Next is the flower group. Flowers of kovidara, shana and shalmali are described as sweet, sweet after digestion and reducing raktapitta. Flowers of vrisha and agastya are bitter, pungent after digestion, and said to relieve wasting and kasa.
These are flowers used as vegetables. Kovidara is identified as kancanara or possibly a variety of it. Shana is described as the familiar plant whose bark is suitable for binding. Vrisha is identified as vasaka, and agastya has a supplied regional name.
Key terms
kovidAra (kovidara)
Identified as kancanara or as a variety of it.
shaNa (shana)
A plant characterized by bark suitable for binding.
vRuSha (vrisha)
Identified by the commentary as vasaka.
agastya
A flowering plant given a regional name in the commentary.
The commentary says the action here should also be understood through the combined influence of taste, potency, post-digestive effect and specific effect, but it does not assign each stated action to one factor.
रक्तवृक्षस्य निम्बस्य मुष्ककार्कासनस्य च |
कफपित्तहरं पुष्पं कुष्ठघ्नं कुटजस्य च ||२८४||
Meaning of the śloka
The flowers of raktavriksha, nimba, mushkaka, arka and asana, as well as those of kutaja, are described as reducing kapha and pitta and relieving kushtha.
Raktavriksha is identified as red sandalwood. Mushkaka is described as a kshara tree with a regional name, and asana is identified as bijaka. The commentary treats the remaining plants as familiar.
Key terms
raktavRukSha (rakta-vriksha)
Identified as red sandalwood.
muShkaka (mushkaka)
Described as a kshara tree and given a regional name.
asana
Identified by the commentary as bijaka.
kuShTha (kushtha)
A broad classical disease category not equated here with one modern diagnosis.
Padma is described as slightly bitter, sweet, cooling, and reducing pitta and kapha. Kumuda is sweet, slimy, unctuous, refreshing and cooling. Kuvalaya and utpala should be understood as having qualities that differ only slightly from kumuda.
Padma is the lotus flower that opens at sunrise, while kumuda opens at moonrise. Kuvalaya is a variety of kumuda, and utpala is treated as known by its own name.
Key terms
padma
A lotus flower described as opening at sunrise.
kumuda
A water flower described as opening at moonrise.
kuvalaya
A variety of kumuda.
alpAntaraguNa (alpantara-guna)
Having only a small difference in qualities, understood here relative to kumuda.
Adhikarana ২০৬ (২৮৬) · Śloka ২৮৬
সিন্ধুবারং বিজানীযাদ্ধিমং পিত্তবিনাশনম্ |২৮৬|
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सिन्धुवारं विजानीयाद्धिमं पित्तविनाशनम् |२८६|
Meaning of the śloka
Sindhuvara flower is described as cooling and reducing pitta.
Bakula and patala flowers are described as fragrant, clear or non-slimy, and pleasing to the heart. Naga flower is said to reduce shleshma, pitta and poison; kunkuma is described as acting likewise.
Campaka flower is described as reducing raktapitta, as shitoshna, and as reducing kapha. Kimshuka reduces kapha and pitta, and kurantaka is said to act in the same way.
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কিংশুকং পলাশপুষ্পং, কুরণ্টকং সহচরপুষ্পম্||২৮৮||
Meaning of the commentary
The commentary identifies kimshuka as palasha flower and kurantaka as sahacara flower. It does not explain the compound shitoshna.
Key terms
campaka
A flower assigned raktapitta- and kapha-reducing qualities.
shItoShNa (shitoshna)
A compound combining cooling and heating terminology whose intended force is not explained here.
kiMshuka (kimshuka)
Identified as palasha flower.
kuraNTaka (kurantaka)
Identified as sahacara flower and assigned the same effects as kimshuka.
Adhikarana ২১০ (২৮৯) · Śloka ২৮৯
যথাবৃক্ষং বিজানীযাত্ পুষ্পং বৃক্ষোচিতং তথা |২৮৯|
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यथावृक्षं विजानीयात् पुष्पं वृक्षोचितं तथा |२८९|
Meaning of the śloka
A flower should be understood in accordance with the characteristic qualities of the tree on which it grows.
The commentary marks this as a concluding rule and explains vrikshocita as 'according to the tree.'
Key terms
yathAvRukSha (yatha-vriksha)
According to the particular tree.
vRukShocita (vrikshocita)
Having qualities appropriate to or derived from its tree.
Adhikarana ২১১ (২৮৯) · Śloka ২৮৯
মধুশিগ্রুকরীরাণি কটূনি শ্লেষ্মহরাণি চ ||২৮৯||
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मधुशिग्रुकरीराणि कटूनि श्लेष्महराणि च ||२८९||
Meaning of the śloka
Madhushigru shoots are pungent and are described as reducing shleshma. An alternate interpretation understands the line as referring to flowers of both madhushigru and karira, with the same qualities.
The primary explanation identifies madhushigru as red shobhanjanaka and karira here as its tender stalks or shoots. Others construe the compound as 'the flowers of madhushigru and karira'; those interpreters do not accept the earlier separate reading about karira flowers.
Key terms
madhushigrukArIra (madhushigru-karira)
Read primarily as tender shoots of madhushigru, but alternatively as flowers of madhushigru and karira.
raktashobhA~jjanaka (rakta-shobhanjanaka)
The plant identification given for madhushigru.
karIra (karira)
Tender stalk or shoot in the primary reading; a separate plant's flower in the alternative reading.
The commentary introduces the udbhida vegetables. It identifies kṣavaka as chatraka, kulevara as khukhuṇḍaka, and bamboo karīra as the bamboo sprout. Others identify kṣavaka as a plant resembling droṇapuṣpī, but the commentator rejects this because that plant is not an udbhida. Similar udbhida foods are included. In stating their shared qualities, the supplied commentary reads ‘kapha-reducing,’ which conflicts with the sloka's ‘kapha-producing.’
Key terms
udbhida
A group of foods that emerge or sprout from their substrate, including mushroom-like items.
kShavaka (kṣavaka)
Identified chiefly as chatraka, with a rejected plant identification.
Among these, kṣavaka is worm-infested, sweet after digestion, slimy, promotes kapha discharge, increases vāta, and does not greatly increase pitta or kapha. Bamboo sprouts increase kapha, are sweet in taste and after digestion, cause burning, increase vāta, have some astringency, and are drying.
The commentary explains visyandin as causing kapha to flow, implying both production and discharge of kapha. Some see a contradiction between bamboo shoots being sweet in taste and after digestion and also causing burning; the commentator rejects the objection and attributes the combination to a specific effect, prabhāva.
Key terms
kRumila (kṛmila)
Worm-infested or containing small organisms.
visyandin
Promoting production and discharge of kapha.
veNoH karIra (veṇoḥ karīra)
Bamboo sprout.
prabhAva (prabhāva)
A specific effect used to reconcile apparently conflicting qualities.
Udbhida foods arise from straw, sugarcane, dung, bamboo, or earth. Those growing on straw are sweet, sweet after digestion, dry, and calm the doṣas. Those growing on sugarcane are sweet with an astringent secondary taste, pungent after digestion, and cooling. Those growing on dung are similar but heating, astringent, and vāta-provoking. A parenthetical reading adds that bamboo-grown forms are astringent and provoke vāta. Earth-grown forms are heavy, not greatly vāta-provoking, and acquire a secondary quality from their soil.
The commentary identifies udbhida foods as chatraka and related growths and says their properties vary with substrate. ‘Similar’ compares dung-grown forms with sugarcane-grown forms. An earth-grown item's secondary quality resembles the soil. Although the text does not otherwise state the qualities of bamboo-grown forms, the commentary says they should be inferred from the bamboo substrate.
Key terms
palAlaja (palālaja)
Growing from straw.
ikShuja (ikṣuja)
Growing from sugarcane.
karIShaja (karīṣaja)
Growing from dung.
veNuja (veṇuja)
Growing from bamboo; its line is parenthetical in the supplied source.
The commentary defines piṇyāka as the de-oiled paste remaining after flax, mustard, or similar seeds are pressed, and sesame paste here as pressed sesame residue. Sthūnikā dried vegetables are vaṭaka cakes made from various vegetables; another explanation takes the phrase as dried vegetables shaped like sthūnikā cakes. An alternative reading lists piṇyākī greens, sesame leaves, sthūnikā, and dried greens. Under it, piṇyākī greens are common in Kaccha, sesame leaf means tilavipaṭa greens, and sthūnikā means mature dried vegetables other than radish greens. Gayī rejects this alternative.
Key terms
piNyAka (piṇyāka)
De-oiled seed-cake remaining after pressing seeds such as flax or mustard.
tilakalka (tila-kalka)
Pressed sesame residue in this context.
sthUNikA (sthūnikā)
Vegetable vaṭaka cakes, with alternative readings and explanations.
sarvadoShaprakopaNa (sarva-doṣa-prakopaṇa)
Aggravating all three doṣas.
Adhikarana ২১৬ (২৯৫) · Śloka ২৯৫
বিষ্টম্ভিনঃ স্মৃতাঃ সর্বে বটকা বাতকোপনাঃ |২৯৫|
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विष्टम्भिनः स्मृताः सर्वे वटका वातकोपनाः |२९५|
Meaning of the śloka
All vaṭaka preparations are described as causing viṣṭambha and aggravating vāta.
The commentary says vaṭakas may be made from flour, kāsamardaka, kūṣmāṇḍa, radish, mudga, and other ingredients. It defines viṣṭambha as non-passage of stool accompanied by vāta, piercing discomfort, and pain.
Key terms
vaTaka (vaṭaka)
A cake-like prepared food made from varied ingredients.
viShTambhin (viṣṭambhin)
Causing obstructed stool with vāta and painful discomfort.
vAtakopana (vāta-kopana)
Aggravating vāta.
Adhikarana ২১৭ (২৯৫) · Śloka ২৯৫
সিণ্ডাকী বাতলা সার্দ্রা রুচিষ্যাঽনলদীপনী ||২৯৫||
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सिण्डाकी वातला सार्द्रा रुचिष्याऽनलदीपनी ||२९५||
Meaning of the śloka
Moist siṇḍākī is described as increasing vāta, promoting appetite, and kindling digestive fire.
The commentary describes siṇḍākī as radish or another vegetable that is partly boiled, crushed, mixed with fragrant pungent ingredients, and formed into a cake. Cooks recognize moist and dried kinds. The dried kind belongs with the preceding vaṭakas, while this verse gives the qualities of the moist kind.
Key terms
siNDAkI (siṇḍākī)
A partly boiled, crushed, seasoned vegetable preparation formed into cakes.
sArdrA (sārdrā)
Moist, distinguishing this form from dried siṇḍākī.
विड्भेदि गुरु रूक्षं च प्रायो विष्टम्भि दुर्जरम् |
सकषायं च सर्वं हि स्वादु शाकमुदाहृतम् |
पुष्पं पत्रं फलं नालं कन्दाश्च गुरवः क्रमात् ||२९६||
Meaning of the śloka
Sweet vegetables are generally described as loosening stool, heavy, dry, usually obstructive, difficult to digest, somewhat astringent, and sweet. A variant line states that flower, leaf, fruit, stalk, and tuber are progressively heavier in that order.
The commentary presents this as a general rule applying to every sweet vegetable. It notes that the line ranking flower through tuber appears in some versions of the text.
कर्कशं परिजीर्णं च कृमिजुष्टमदेशजम् |
वर्जयेत् पत्रशाकं तद्यदकालविरोहि च ||२९७||
इति शाकवर्गः |
Meaning of the śloka
Leafy vegetables should be avoided when rough, over-aged, eaten by worms, grown in an unsuitable region, or sprouting out of season. This concludes the vegetable group.
The commentary explains karkasha as rough to the touch, parijīrṇa as old, kṛmijuṣṭa as eaten by worms, adeśaja as grown in an unsuitable place, and akālavirohin as arising out of season.
The tuber group is introduced: vidārīkanda, śatāvarī, bisa, mṛṇāla, śṛṅgāṭaka, kaśeruka, piṇḍāluka, madhvāluka, hastyāluka, kāṣṭhāluka, śaṅkhāluka, raktāluka, tubers of indīvara and utpala, and similar foods.
Some place tubers after fruits because they are used like fruit; others place them after vegetables because they belong to the vegetable subject. Bisa is lotus root according to one view and the thick lotus stalk according to another. Mṛṇāla is a thick shoot from lotus root, though others call it the fine stalk. Śṛṅgāṭaka is a three-spined aquatic item popularly called siṅghāḍā. Madhvāluka is hairy and sweet-tasting. Some identify hastyāluka as a large kāṣṭhāluka. Kelūṭa, muñjātaka, and related tubers are included.
Key terms
kandavarga
The group of tubers and underground plant parts.
bisa
Identified alternatively as lotus root or the thick lotus stalk.
mRuNAla (mṛṇāla)
Identified as a thick shoot from lotus root or, alternatively, a fine stalk.
Vidārīkanda is sweet, nourishing, vṛṣya, cooling, beneficial to the voice, strongly promotes urination, increases strength, and reduces pitta and vāta. Śatāvarī is sweet-bitter, vṛṣya, reduces vāta and pitta, and in its large variety is pleasing and said to increase intellect, agni, and strength. It is cooling, rasāyana, and is said to alleviate disorders of grahaṇī and piles. Its sprouts are bitter and reduce kapha and pitta.
अविदाहि बिसं प्रोक्तं रक्तपित्तप्रसादनम् |
विष्टम्भि दुर्जरं रूक्षं विरसं मारुतावहम् ||३०३||
गुरू विष्टम्भिशीतौ च शृङ्गाटककशेरुकौ |
पिण्डालुकं कफकरं गुरु वातप्रकोपणम् ||३०४||
सुरेन्द्रकन्दः श्लेष्मघ्नो विपाके कटु पित्तकृत् |३०५|
Meaning of the śloka
Bisa is described as non-burning and clarifying raktapitta, but also obstructive, difficult to digest, dry, insipid, and vāta-producing. Śṛṅgāṭaka and kaśeruka are heavy, obstructive, and cooling. Piṇḍāluka is heavy, increases kapha, and aggravates vāta. Surendrakanda is said to reduce kapha, have a pungent post-digestive effect, and increase pitta.
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সুরেন্দ্রকন্দো বজ্রকন্দঃ||৩০৩-৩০৪||-
Meaning of the commentary
The commentary identifies surendrakanda as vajrakanda. Its commentary is marked only through verses 303–304 even though the supplied sloka includes the first part of verse 305.
Key terms
bisa
A lotus part whose precise identification has competing readings in the preceding passage.
shRu~ggATaka (śṛṅgāṭaka)
An aquatic food described as heavy, obstructive, and cooling.
piNDAluka (piṇḍāluka)
A tuber described as kapha- and vāta-increasing.
surendrakanda
Identified as vajrakanda.
Adhikarana ২২৪ (৩০৫) · Śloka ৩০৫
বেণোঃ করীরা গুরবঃ কফমারুতকোপনাঃ ||৩০৫||
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वेणोः करीरा गुरवः कफमारुतकोपनाः ||३०५||
Meaning of the śloka
Bamboo shoots arising from the root are described as heavy and as aggravating kapha and vāta.
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বেণোরিত্যাদি| বেণোঃ করীরা বংশমূলাঙ্কুরাঃ||৩০৫||
Meaning of the commentary
The commentary specifies that bamboo karīras are shoots emerging from the bamboo root.
Key terms
veNoH karIra (veṇoḥ karīra)
A shoot arising from the bamboo root.
kaphamArutakopana (kapha-māruta-kopana)
Traditionally described as aggravating kapha and vāta.
Sthūlakanda, sūraṇa, māṇaka, and similar tubers are generally slightly astringent, pungent, dry, obstructive, heavy, increase kapha and vāta, and reduce pitta.
The commentary identifies sthūlakanda as grāmyakanda. Some read sakalakanda instead, with the same intended meaning. Sūraṇa is known by its own name. Māṇaka has large leaves and successively sheds its lower leaves. Kevada and other tubers are included; the verse then gives their shared qualities.
Key terms
sthUlakanda (sthūlakanda)
Identified as grāmyakanda; sakalakanda is an alternative reading.
sUraNa (sūraṇa)
A tuber known by this name in the commentary.
mANaka (māṇaka)
A large-leaved plant that sheds its lower leaves successively.
The rhizomes of Kumuda, Utpala and Padma are described as aggravating marut, astringent, reducing pitta, sweet after digestion and cooling. Varahakanda is pungent in taste and after digestion, reduces shleshma, and is described as reducing meha, kushtha and worms, strengthening, vrishya and rasayana.
Kumuda is identified as white water lily and Utpala as blue water lily. Their shared qualities are stated first. Varahakanda is locally called Bakaluka; another reading has Varahi, which is identified as Grishtika.
Key terms
kumuda
White water lily according to the commentary.
utpala
Blue water lily according to the commentary.
vArAhakanda/vArAhI (varahakanda/varahi)
Variant readings identified respectively with Bakaluka and Grishtika.
rasAyana (rasayana)
A classical restorative or rejuvenative designation.
Adhikarana ২২৮ (৩১০) · Śloka ৩১০
তালনারিকেলখর্জূরপ্রভৃতীনাং মস্তকমজ্জানঃ ||৩১০||
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तालनारिकेलखर्जूरप्रभृतीनां मस्तकमज्जानः ||३१०||
Meaning of the śloka
The tender central growing portions at the tops of Tala, Narikela, Kharjura and similar trees are included here.
Following the discussion of roots and underground parts, the commentary also introduces the qualities of certain tree tops. Mastakamajja means the soft central tissue at the growing tip of Tala and the other named trees.
Key terms
mastakamajjA (mastakamajja)
The tender central tissue or pith at a tree's growing crown.
The salt group includes Saindhava, sea salt, Vida, Sauvarcala, Romaka, Audbhida and similar salts. In the listed order each is progressively hotter. They reduce vata, increase kapha and pitta, and are pungent after digestion. In the reverse direction, the earlier salts are progressively more unctuous and sweet and promote the passage of urine and stool.
Saindhava is treated as familiar; sea salt comes from near the southern sea. Vida is an artificial salt prepared by heating a mixture of Prasarani paste, cooked rice and salt. Odorless Sauvarcala is called Kala-lavana. Romaka comes from the Shakambhari region, though others say from Ruma lake. Audbhida is produced by evaporating or boiling alkaline water that has emerged through the ground, using sunlight or fire. 'And others' includes Ushara-prasava and related salts. Jejjhata, following Caraka, places Sauvarcala immediately after Saindhava; Gayi rejects that order because Sauvarcala is hotter than sea salt and the passage says heat increases successively.
Key terms
saindhava
Rock salt ranked first in this list.
viDa (vida)
An artificially prepared salt described by a heating process.
romaka
A regional salt with competing origin accounts.
audbhida
Salt produced from alkaline water emerging through the ground.
Saindhava is described as beneficial to sight, pleasing to the heart, appetizing, light, kindling agni, unctuous, somewhat sweet, vrishya, cooling, reducing doshas, and the best salt. Sea salt is sweet after digestion, not excessively hot or burning, evacuative, slightly unctuous, reducing pain, and not strongly pitta-increasing. Vida is alkaline, kindling, subtle, appetizing, sharp and hot; it is described as reducing pain and heart disease and restoring the proper movement of vata. Sauvarcala is light, hot in potency, clear, pungent after digestion, fragrant, appetizing and pleasing to the heart, and reducing gulma, pain and obstruction. Romaka is sharp, very hot, vyavayi, pungent after digestion, light, subtle, moistening, stool-loosening and diuretic, and reduces vata. Audbhida is light, sharp, hot, moistening, subtle, bitter-pungent and alkaline, and restores vata's movement. Gutika salt is scraping, kindling, digestive, evacuative and pitta-aggravating, and is described as reducing kapha, vata and worms.
Saindhava's vrishya quality is attributed to excellence of its type, while other salts are said not to be vrishya. Subtle means entering fine channels. Restoring vata's course applies to vata obstructed in its pathway through channel-clearing, but it does not strongly calm vata caused by tissue depletion. Vyavayi means spreading through the body before digestion and being digested afterward. Utkledin means producing moisture; others interpret it as aggravating shleshma, pitta and related factors. Some authorities add Gutika salt under 'and others.' It is produced by cooking until formed into pellets and is known as Vriksha-lavana.
Key terms
sUkShma (sukshma)
Able to enter fine channels in the classical explanation.
vAtAnulomana (vatanulomana)
Restoring the proper course of obstructed vata, with a stated limitation in depletion-related vata.
vyavAyi (vyavayi)
Spreading through the body before digestion and digesting afterward.
utkledin
Interpreted as moistening or, alternatively, aggravating shleshma and pitta.
Ushasuta means produced in saline or barren soil. Valukaila means arising in earth mixed with sand. Mulakara is explained as a principal mine in a region famed for excellent horses, and salt originating there is Mulakarodbhava. The final phrase means it is commonly known as pungent salt.
The alkali group includes Yavakshara, Svarjikakshara, Ushakshara, prepared Pakima alkali, Tankanakshara and others. Alkalis are generally described as digestive, sara, increasing raktapitta, and reducing gulma, piles, grahani disorder, urinary gravel and stones. Svarjika and barley-awn alkalis are compared to fire and are said to reduce shukra, shleshma, obstruction, piles, gulma and splenic disorder. Ushakshara is hot, reduces anila, produces moisture and reduces strength. Pakima alkali reduces medas and cleanses the bladder. Tankana is sharp, drying, kindles agni, increases anila, reduces shleshma and aggravates pitta.
Yavakshara is produced from barley awns and is locally called Shitalika or Yavakshara. Svarjikakshara is locally Saji. Pakima is made by cooking and may be used in the classical external application or drinkable forms described in the alkali-preparation section; another view says it is produced from saline soil dust, while others distinguish Ushara alkali from Pakima. Tankanakshara is also called Saubhagya and locally Suhaga. 'And others' includes similar alkalis. The verses then give shared and specific qualities.
Key terms
kShAra (kshara)
A caustic alkaline preparation in classical medicine.
yavakShAra (yavakshara)
Alkali produced from barley awns.
pAkima (pakima)
A processed alkali with competing accounts of its production.
Some authorities also describe gold as sweet, pleasing to the heart, nourishing, rasayana, cooling, beneficial to sight, reducing all three doshas and counteracting poison. Silver is sour, sara, cooling, somewhat unctuous and reduces pitta and vata. Copper is astringent-sweet, scraping, cooling and sara. Bronze is slightly bitter, scraping, beneficial to sight and reduces kapha and vata. Iron is cooling, increases vata and reduces thirst, pitta and kapha. Tin is pungent and worm-reducing; lead is salty and scraping. Pearls, coral, diamond, Indra stone, vaidurya, crystal and similar gems are described as cooling, scraping, beneficial to sight and counteracting poison; they are also considered purifying, suitable to wear, and removing sin, misfortune and impurity.
Because the grains, meats, fruits and vegetables not individually described here are innumerable, a discerning person should determine the relevant substance from its taste and elemental qualities.
The conjunction also includes tubers, salts, liquids, prepared foods and other classes. 'Here' means in this treatise, and aprameya is interpreted as innumerability: only the most useful unlisted substances are discussed, not everything, to avoid excessive detail. Variant readings have apramoha, meaning knowledge or freedom from confusion, and apramada, meaning carefulness. Taste and the qualities of the constituent elements, together with potency, post-digestive effect and related factors, guide assessment. The final wording of the commentary is itself uncertain and appears to favor the apramada reading while criticizing another reading.
Key terms
aprameya
Innumerable, referring to the unlimited number of substances.
apramoha
A variant reading interpreted as knowledge or absence of confusion.
apramAda (apramada)
A variant reading interpreted as carefulness or attentiveness.
bhUtaguNa (bhutaguna)
Qualities of the elements constituting a substance.
The text selects leading examples from the preceding groups: Shashtika, barley, wheat, red and other shali rices, mudga, adhaki and masura among grains; Lava, Tittiri, Saranga, Kuranga, Ena, Kapinjala, Mayura, Varmi and Kurma among meats; Dadima, Amalaka, Draksha, Kharjura, Parushaka, Rajadana and Matulunga among fruits; and Satina, Vastuka, Cuccu, Cilli, Mulakapotika, Mandukaparni and Jivanti among vegetables. Cow's milk and ghee are preferred among bovine products, Saindhava among salts, Dhatri and Dadima among sour agents, Pippali and Nagara among pungents, Patola and Vartaka among bitters, ghee and honey among sweets, and Puga fruit and Parushaka among astringents. Sugar is selected among sugarcane products, and Mardvika and grape asava among drinks. Grain stored for a year, meat from an animal of middle age, food prepared the same day and taken in suitable quantity, ripe fruit, and fresh, tender, newly picked vegetables are praised.
The commentary assigns red shali and Shashtika to awned grains, barley and wheat to kudhanya, and mudga, adhaki and masura to legumes. It classifies the preferred birds and dry-land animals, but Varmi fish is disputed: some identify it as Rohitaka based on Caraka, others as a snake-shaped fish, while Brahmadeva calls it a large-scaled Rohita variety and rejects the snake-shaped identification. Kharjura means Pindakharjura and Rajadana Kshiraka. Parushaka is locally Phalasa and usually astringent, though some group Parushaka and Matulunga as sweet-sour. Several vegetable identifications are supplied, including Mandukaparni as Brahmi and alternative accounts of Jivanti. The taste-based list guides ingredient choice even where a later recipe does not specify the exact sour, pungent or other agent. Madhu in the drinks line means Mardvika, and asava means grape asava. Year-stored grain, middle-aged animals, same-day prepared food in proper quantity, ripe fruit and moist, tender, freshly picked vegetables explain the closing criteria. Water, curd and related items, oils, honey and urines are not repeated because their leading items were already specified within their own groups.
The prepared-food section now begins. The liquid portion of parched-grain gruel, lightly combined with Pippali and Nagara, is described as suitable after cleansing, digesting ama, kindling digestive fire, restoring the course of vata and pleasing to the heart.
Kritanna means processed or cooked food. Some read avishuddhanam by supplying an initial negative in a diminutive sense, interpreting the preparation as suitable for people incompletely cleansed by mild purgation. Following Caraka's view, the commentator instead accepts vishuddhanam, 'for those who have been cleansed,' and rejects the negative reading. Pacana concerns ama and dipana the gastric fire; hridya means beneficial to the heart; and ayuta means combined with a small amount of Pippali and Nagara.
Key terms
lAjamaNDa (laja-manda)
The thin liquid portion associated with parched-grain gruel.
vishuddha/avishuddha
Competing readings meaning cleansed or incompletely cleansed.
pippalI (pippali)
A pungent ingredient, commonly long pepper in traditional identification.
nAgara (nagara)
Dry ginger in the usual traditional identification.
Peya is described as light, sweat-producing because of heat, kindling digestive fire, cleansing the bladder, relieving hunger, thirst, fatigue and lassitude, and restoring the proper movement of vata.
One explanation says its liquid nature relieves hunger and thirst and its satisfying nature relieves fatigue and lassitude. Older physicians instead explain that it relieves lassitude arising from hunger, thirst and fatigue. Peya is a thin, liquid yavagu, while the upper liquid portion is manda; both are drinkable preparations.
Vilepi is described as satisfying, pleasing to the heart, absorbent, strengthening, suitable, mild in taste, light, kindling digestion, and relieving hunger and thirst.
After describing yavagu, the commentary turns to vilepi. It is a thick preparation with abundant rice grains and is lickable. Cooks know the rice-to-water proportions for manda, peya and vilepi; the commentator does not record fixed measures because of space and because usage is not uniform.
Key terms
vilepI (vilepi)
A thick, grain-rich, lickable gruel preparation.
grAhiNI (grahini)
Absorbent or retaining in classical digestive terminology.
urasA (urasa)
Described as mild or lacking pronounced taste; exact reading and sense require review.
Vilepi is described as pleasing to the heart, satisfying, vrishya, nourishing and strengthening. When combined with vegetables, meat or fruit, or made sour, it is difficult to digest.
These qualities concern vilepi in combination with other ingredients. Hridya means beneficial to the heart, santarpani produces satisfaction, vrishya increases shukra, and brimhana promotes growth of the body. Amla means processed with sour and similar substances. Jejjhata omits the first half-verse and instead reads only that yavagu combined with vegetables, meat or fruit, and sour yavagu, are difficult to digest.
Key terms
santarpaNI (santarpani)
Satisfying or producing satiation.
vRuShyA (vrishya)
Described as increasing shukra.
bRuMhaNI (brimhani)
Promoting bodily growth in the classical sense.
vilepI/yavAgU (vilepi/yavagu)
The main text concerns vilepi, while Jejjhata's variant reads yavagu.
Manda is the liquid without cooked grain particles. Peya contains grain particles. Vilepi has abundant, dense grain matter, while yavagu has only a small amount of liquid.
Here peya is treated as yavagu containing cooked grain. Vilepi has dense grain matter without separately remaining liquid and can therefore be licked or eaten as a thick preparation. The commentary then says yavagu means peya and describes it as containing grain with sparse liquid, establishing three forms: grain-free manda, peya or yavagu with grain and sparse liquid, and thick, lickable vilepi without separate liquid. Some distinguish peya from yavagu by a separate proportional rule: food is cooked with five parts water, yavagu with six, manda with fourteen, and vilepi with four.
Key terms
maNDa (manda)
The liquid portion prepared without cooked grain particles.
peyA/yavAgU (peya/yavagu)
A thin grain preparation, treated here as synonymous but distinguished by some authorities.
vilepI (vilepi)
A thick preparation with dense grain matter and no separate liquid.
siktha
Cooked grain particles in the preparation.
Adhikarana ২৪৩ (৩৪৫) · Śloka ৩৪৫
বিষ্টম্ভী পাযসো বল্যো মেদঃকফকরো গুরুঃ ||৩৪৫||
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विष्टम्भी पायसो बल्यो मेदःकफकरो गुरुः ||३४५||
Meaning of the śloka
Payasa is described as causing vishtambha, strengthening, increasing medas and kapha, and heavy to digest.
Payasa is made by cooking rice with milk. Its vishtambha effect is attributed to its specific action; vishtambha is defined as failure to pass stool accompanied by vata, piercing discomfort and pain.
Key terms
pAyasa (payasa)
A preparation of rice cooked with milk.
viShTambha (vishtambha)
Obstructed stool passage accompanied by vata, piercing discomfort and pain.
medaHkaphakara (medah-kapha-kara)
Said to increase medas and kapha.
Adhikarana ২৪৪ (৩৪৬) · Śloka ৩৪৬
কফপিত্তকরী বল্যা কৃশরাঽনিলনাশনী |৩৪৬|
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कफपित्तकरी बल्या कृशराऽनिलनाशनी |३४६|
Meaning of the śloka
Krishara is described as increasing kapha and pitta, strengthening, and reducing anila.
Cooked rice that has been washed, is free from impurity, naturally clean, pleasing, fragrant, evenly cooked, well drained, served warm, and properly prepared without stickiness or similar defects is described as light.
Shuddha means naturally white or clean, while vimala means that residual impurity has been removed by pounding and washing. Manojna means pleasing and surabhi fragrant. Sama-svinna means cooked evenly throughout, suprasruta well drained, and vishada properly cooked and free from stickiness and related defects. Rice possessing these qualities is considered light.
Key terms
odana
Cooked rice.
suprasruta
Thoroughly drained.
samasvinna (sama-svinna)
Evenly cooked throughout.
vishada
Properly cooked and free from stickiness or related defects here.
स्नेहैर्मांसैः फलैः कन्दैर्विदलाम्लैश्च संयुताः ||३४८||
गुरवो बृंहणा बल्या ये च क्षीरोपसाधिताः |३४९|
Meaning of the śloka
Rice dishes combined with fats, meat, fruits, tubers, split pulses, sour liquids, or prepared with milk are described as heavy, nourishing and strengthening.
Sneha includes ghee and similar fats. Vidala means a part of pod-bearing grain, and the conjunction also includes vegetables and related additions. Milk-prepared dishes here are mixed with water or other liquids and are distinguished from payasa. The supplied commentary ends before separately addressing verse 349.
Key terms
sneha
Ghee and similar fats used in the preparation.
vidala
A split portion of a pod-bearing grain or pulse.
kShIropasAdhita (kshiropasadhita)
Prepared with milk together with water or other liquids, distinguished here from payasa.
bRuMhaNa (brimhana)
Nourishing or promoting bodily increase in the classical account.
The commentary connects ishat, 'slightly,' with roasting. Roasted mudga and similar soups are considered lighter than their unroasted forms. Some also say roasting makes masha soup lighter, while others deny that even roasted masha becomes light. Still others omit the reading ishat-supa and follow another reading that the commentator has not seen and therefore does not record.
Key terms
sUpa (supa)
A pulse-based soup or preparation.
nistuSha (nistusha)
Freed from husk.
IShadbhRuShTa (ishad-bhrishta)
Lightly roasted, according to the commentary's syntactic connection.
IShatsUpa (ishat-supa)
A reading omitted by some authorities in favor of an unrecorded alternative.
A vegetable dish is considered suitable when cooked, pressed to remove liquid, and processed with fat. If uncooked, without fat, or not pressed, it is described as the opposite and unsuitable.
After describing the pulse preparation, the commentary introduces other side dishes. 'Opposite' means unsuitable in contrast with the preceding preparation qualities.
Key terms
niShpIDita (nishpidita)
Pressed or squeezed after cooking.
snehasaMskRuta (sneha-samskrita)
Processed or seasoned with a fatty substance.
ahita
Regarded as unsuitable or unwholesome in this dietary framework.
Meat is described by nature as aphrodisiac, unctuous and strength-promoting. When cooked with fats, milk products, grain-derived sour liquid, sour fruits and pungent spices, it is considered suitable, strengthening, appetizing, nourishing and heavy.
The passage explains qualities arising from combining and processing meat as a principal side dish. Sneha includes ghee, gorasa includes curd, dhanyamla is kanjika, fruit-sour includes pomegranate and similar fruits, and pungent substances include black pepper. Strengthening and related effects should be understood according to both the meat's nature and the processing. The commentary identifies these as qualities of talita meat, but its supplied text ends before separately addressing verse 352.
Key terms
talitamAMsa (talita-mamsa)
A processed or fried meat preparation to which the commentary assigns these qualities.
gorasa
Milk products such as curd.
dhAnyAmla (dhanyamla)
A grain-derived sour liquid identified as kanjika.
saMyogasaMskAra (samyoga-samskara)
Combination of ingredients and processing, said to shape the resulting qualities.
The same meat, thickened with milk products and processed with aromatic ingredients, is described as increasing pitta and kapha and increasing strength, muscle tissue and digestive fire.
The subject remains meat. Adana means adding a thick liquid. Aromatic processing includes hingu, black pepper, ajaji and similar substances. These are said to be the qualities of praleha meat. The supplied commentary ends before separately addressing verse 353.
Key terms
pralehamAMsa (praleha-mamsa)
A thick, coated meat preparation described in the commentary.
gorasa-AdAna (gorasa-adana)
Addition of a thick milk-derived liquid.
surabhidravya (surabhi-dravya)
Aromatic ingredients such as hingu, black pepper and ajaji.
परिशुष्कं स्थिरं स्निग्धं हर्षणं प्रीणनं गुरु ||३५३||
रोचनं बलमेधाग्निमांसौजःशुक्रवर्धनम् |३५४|
Meaning of the śloka
Parishushka meat is described as firm, unctuous, exhilarating, satisfying and heavy. It is also said to promote appetite and increase strength, intellect, digestive fire, muscle tissue, ojas and shukra.
The commentary distinguishes parishushka from pradigdha with a cited preparation account: meat roasted with abundant ghee, repeatedly softened with warm water, made dense with cumin and similar substances is called parishushka; when the same preparation receives a thick addition of milk product it is called pradigdha. Sthira means firm or hard, and harshana means producing exhilaration. Bala is glossed as vigor, and ojas as the support of the dhatus located in the heart. The commentary then says these are qualities of shulya meat, creating a classification link that should be read with the surrounding passages. Its supplied text ends after verse 353 although the source continues through verse 354.
Key terms
parishuShka (parishushka)
A dense meat preparation distinguished from pradigdha by the absence of a thick milk-product addition.
pradigdha
The related meat preparation with a thick addition of milk product.
harShaNa (harshana)
Producing exhilaration or pleasure.
ojas
Glossed as the support or seat of the dhatus located in the heart.
Adhikarana ২৫৪ (৩৫৪) · Śloka ৩৫৪
তদেবোল্লুপ্তপিষ্টত্বাদুল্লুপ্তমিতি পাচকাঃ ||৩৫৪||
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तदेवोल्लुप्तपिष्टत्वादुल्लुप्तमिति पाचकाः ||३५४||
Meaning of the śloka
Cooks call that same parishushka preparation ullupta when repeated close cutting has reduced it to tiny pieces resembling a ground mass.
The commentary says the subject is the same parishushka meat. Repeated, continuous cutting from above makes it very finely divided and like something ground; cooks or soup-makers therefore call it ullupta. The verb 'say' is understood rather than written.
Key terms
ullupta
A name used by cooks for parishushka meat cut into very fine pieces.
ulluptapiShTa (ullupta-pishta)
Finely cut until it resembles a ground mass.
pAcaka/sUpakAra (pacaka/supakara)
A cook or preparer of dishes.
Adhikarana ২৫৫ (৩৫৫) · Śloka ৩৫৫
পরিশুষ্কগুণৈর্যুক্তং বহ্নৌ পক্বমতো লঘু |৩৫৫|
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परिशुष्कगुणैर्युक्तं वह्नौ पक्वमतो लघु |३५५|
Meaning of the śloka
When this parishushka preparation is cooked over fire, it retains the qualities of parishushka but is considered lighter.
The commentary specifies heating or cooking over embers and says this makes it lighter than the parishushka described previously. The supplied commentary ends with an abrupt marker.
Key terms
a~ggArapakva (angara-pakva)
Cooked or heated over embers.
parishuShkaguNa (parishushka-guna)
The previously stated qualities of parishushka meat.
laghu
Relatively light to digest in the classical framework.
Shulikaprota means mounted on an iron or similar skewer. Pradigdha means coated with fat, grain-sour liquid, buttermilk or similar substances. It is slightly heavier than parishushka because this coating makes it heavier to digest.
Key terms
shUlikAprota (shulikaprota)
Placed on an iron or similar skewer.
a~ggAraparipAcita (angara-paripacita)
Cooked thoroughly over embers.
pradigdha
Coated with fat, grain-sour liquid, buttermilk or related substances.
Several forms of prepared meat are listed, including ullupta, fried, ground, roasted, oven-cooked, dried, coated, and spit-roasted preparations. Meat cooked in oil is described as hot in potency, heavy, and pitta-producing. Meat prepared with ghee is described as light, digestive-kindling, pleasing, appetizing, clarifying to vision, not heating in potency, pitta-reducing, and agreeable.
The commentary explains the preparations through cited cooking instructions. Bharjita is ground and then cooked in ghee or another fat; piṣṭa includes cake-like preparations made with curd, pomegranate, fragrant ingredients, ghee, ajājī, salt, and marica. Pratapta is cooked over embers. Kandu-cooked meat is coated with fragrant ingredients and mustard paste and becomes honey-colored. For one spit-roasted method, meat is placed in hiṅgu-water, pressed on a spit, repeatedly sprinkled with water, heated over smokeless fire, and may also be cooked with fruit acid. Similar meat cooked with oil has the heating and heavy qualities stated, while the final verse gives the qualities of ghee-cooked meat.
Key terms
bharjita
A fried preparation, explained as ground meat cooked in ghee or another fat.
pratapta
Meat cooked over embers.
kandupAcita (kandu-pācita)
Oven-cooked meat coated with seasoning and mustard paste.
Meat broth is described as nourishing, sustaining life, pleasing, increasing strength, replenishing, consolidating tissues, and promoting śukra. It is traditionally said to alleviate difficult breathing, cough, wasting, vāta, pitta, and fatigue and to be suitable for people with diminished memory, ojas, or voice, those weakened by fever, those with chest injury, fractured or dislocated joints, emaciation, or little retas.
The commentary explains āpyāyana as restoring health in those with diminished memory or voice, fever-related weakness, emaciation, or little retas. Saṃhanana means supporting union in chest injury and fractured or dislocated joints; śukrada applies to little retas and strength-promoting to diminished ojas. The quality of broth must also be inferred as better or worse according to the nature of the animal, such as eṇa, from which it is made.
Key terms
mAMsarasa (māṃsarasa)
Meat broth.
ApyAyana (āpyāyana)
Replenishing or restoring according to the listed states.
saMhanana (saṃhanana)
Consolidating or supporting union of injured structures.
ojas
A classical vital principle whose deficiency is linked here with loss of strength.
alparetas
Having little reproductive fluid or potency.
Adhikarana ২৫৯ (৩৬১) · Śloka ৩৬১
স দাডিমযুতো বৃষ্যঃ সংস্কৃতো দোষনাশনঃ ||৩৬১||
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स दाडिमयुतो वृष्यः संस्कृतो दोषनाशनः ||३६१||
Meaning of the śloka
Meat broth combined with pomegranate is described as vṛṣya; when seasoned or processed, it is said to calm the doṣas.
The pronoun refers to meat broth. Saṃskṛta means prepared with pungent ingredients and similar seasonings, and ‘doṣa-calming’ is explained as reducing all three doṣas.
Key terms
dADimayuta (dāḍima-yuta)
Combined with pomegranate.
saMskRuta (saṃskṛta)
Seasoned or processed with pungent and similar ingredients.
vRuShya (vṛṣya)
Traditionally associated with reproductive potency.
Saurāva is described as sweet, very cooling, highly nourishing for all beings, especially those with dryness of the mouth, and as alleviating hunger and thirst.
Meat from which the broth has been extracted is described as no longer promoting nourishment or strength. It is obstructive, difficult to digest, dry, tasteless, and increases vāta.
The commentary explains that meat which has been ground, boiled, and strained to remove its broth has lost its essence and therefore has the stated qualities.
The commentary notes that some authorities include this statement here. Some consider khāniṣka a kind of dried meat preparation, while others identify it as a variety of vesavāra.
Key terms
khAniShka (khāniṣka)
A heavy preparation identified alternatively as dried meat or a kind of vesavāra.
Vesavāra is prepared by thoroughly boiling boneless meat, grinding it on a stone, combining it with pippalī, dry ginger, marica, jaggery, and ghee, and cooking the mixture together. It is described as heavy, unctuous, strengthening, and alleviating vāta-related pain.
The commentary preserves another reading that omits jaggery and instead includes hiṅgu with ghee, but rejects it because this combination is prohibited by all authorities. Some also consider vesavāra a kind of dried meat preparation.
Key terms
vesavAra (vesavāra)
A seasoned preparation of boiled, ground boneless meat.
nirasthi
Without bone.
susvinna
Thoroughly boiled or cooked.
vAtarujApaha (vāta-rujāpaha)
Traditionally described as alleviating vāta-related pain.
Mudga soup, whether seasoned or unseasoned, is described as especially suitable, reducing kapha, kindling digestion, pleasing, and suitable even for purified patients with wounds.
The commentary discusses mudga soup because of the preceding account of broths. It says the definition of seasoned soup will be given later. Some read ‘reduces fever’ instead of ‘reduces kapha.’ The supplied commentary ends after verse 366, before the final statement about seasoned and unseasoned soup.
Key terms
mudgayUSha (mudga-yūṣa)
Soup prepared from mudga.
kRutAkRuta (kṛtākṛta)
Seasoned and unseasoned forms.
shuddha vraNin (śuddha vraṇin)
A patient with a wound who has undergone purification.
jvaraghna
Fever-reducing, an alternative reading for kapha-reducing.
The commentary explains that the pronoun refers to mudga soup and that this combination receives a separate name. ‘Opposing the doṣas’ means mildly opposing or mildly calming vāta and the other doṣas. The supplied commentary ends after verse 367.
Key terms
rAgaShADava (rāgaṣāḍava)
Mudga soup combined with pomegranate and mṛdvīkā.
mRudvIkA (mṛdvīkā)
A sweet dried fruit ingredient, commonly interpreted as raisin or grape, requiring confirmation.
The commentary calls this the five-ingredient soup. It raises two apparent problems: why mudga and masūra soup should suit vāta, and why the heating combination of kulattha and salt should not oppose pitta. It answers that the coolness of masūra, mudga, and wheat balances the heat of kulattha and salt in relation to pitta, while the kulattha-salt combination makes it suitable for vāta. Alternatively, the particular power of a combination is considered beyond ordinary prediction. The supplied commentary ends after verse 368.
Key terms
pa~jcakayUSha (pañcaka-yūṣa)
A five-ingredient soup of masūra, mudga, wheat, kulattha, and salt.
vAtavyAdhi (vāta-vyādhi)
A disorder attributed to vāta.
saMyogashakti (saṃyoga-śakti)
The distinctive effect arising from a combination of ingredients.
मृद्वीकादाडिमैर्युक्तः स चाप्युक्तोऽनिलार्दिते ||३६९||
रोचनो दीपनो हृद्यो लघुपाक्युपदिश्यते |३७०|
Meaning of the śloka
The five-ingredient soup combined with mṛdvīkā and pomegranate is prescribed for a person afflicted by vāta. It is described as appetizing, digestive-kindling, pleasing, and easy to digest.
The commentary says this combination gives the five-ingredient soup additional qualities and makes it especially vāta-reducing. The supplied commentary ends after verse 369.
Paṭola soup and nimba soup are separately described as drying kapha and medas, reducing pitta, kindling digestion, pleasing, and alleviating worms, kuṣṭha, and fever.
The commentary says that, because these are soups, mudga or a similar pulse is used at three times the quantity of paṭola or nimba. It stresses that these are two distinct soups, not one soup combining both plants. The supplied commentary ends after verse 370.
Key terms
paTolayUSha (paṭola-yūṣa)
Paṭola soup, separate from nimba soup.
nimbayUSha (nimba-yūṣa)
Nimba soup, separate from paṭola soup.
kaphamedovishoShin (kapha-medo-viśoṣin)
Traditionally described as drying kapha and medas.
triguNa (triguṇa)
Three times the amount, applied to the pulse base in the commentary.
Radish soup is said to alleviate difficult breathing, cough, nasal catarrh, excessive secretion, loss of appetite, fever, kapha, medas, and constriction of the throat. Kulattha soup reduces vāta and is said to alleviate difficult breathing and pīnasa. The final compound also lists tūṇī, pratūṇī, cough, stone, gulma, medas, and kapha, but the supplied reading does not support a confident statement of the action relating to all of them.
The commentary identifies this as soup made from young dried radish. Jejjaṭa objects that, although young radish reduces all three doṣas, there is no authoritative statement supporting its preparation as soup. The soup should also be understood as containing mudga or a similar pulse. The supplied commentary stops after verse 372 and does not explain the uncertain final compound in verse 373.
Key terms
mUlakayUSha (mūlaka-yūṣa)
Soup made from young dried radish, according to the commentary.
galagraha (gala-graha)
Constriction or obstruction of the throat.
kulatthayUSha (kulattha-yūṣa)
Kulattha soup.
tUNIpratUNI (tūṇī-pratūṇī)
Classical disorder terms in an uncertain final compound.
Soup prepared with pomegranate and āmalaka is described as pleasing, light, calming rather than evacuative, sustaining vitality and digestive fire, reducing vāta and pitta, and alleviating fainting and excess medas.
The commentary says this is a single soup and that it also contains mudga. Saṃśamana means that it neither purges nor causes vomiting but calms the doṣa where it is situated. Prāṇa is explained as the capacity for carrying weight and similar activity. The supplied commentary ends after verse 373.
Key terms
dADimAmalakayUSha (dāḍimāmalaka-yūṣa)
One soup containing pomegranate, āmalaka, and mudga.
saMshamana (saṃśamana)
Calming a doṣa in place without purgation or vomiting.
prANa (prāṇa)
Explained here as functional capacity such as carrying weight.
mUrcchA (mūrcchā)
Fainting or loss of consciousness.
Adhikarana ২৭১ (৩৭৪) · Śloka ৩৭৪
মুদ্গামলকযূষস্তু গ্রাহী পিত্তকফে হিতঃ ||৩৭৪||
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मुद्गामलकयूषस्तु ग्राही पित्तकफे हितः ||३७४||
Meaning of the śloka
Mudga-and-āmalaka soup is binding and is described as suitable for pitta and kapha conditions.
Because cereals and kudhanya are not considered bases for yusha here, 'all grains' means a soup made from suitable legumes such as mudga, excluding those considered unwholesome. Another treatise calls this preparation Navamushti.
Key terms
sarvadhAnyakRuta (sarvadhanyakrita)
Made from all suitable legumes in this commentary, not literally every grain.
navamuShTi (navamushti)
The name given to this preparation in another treatise.
bRuMhaNa (brimhana)
Nourishing or promoting bodily increase.
prANavardhana (pranavardhana)
Described as increasing prana or vitality.
Adhikarana ২৭৪ (৩৭৬) · Śloka ৩৭৬
খডকাম্বলিকৌ হৃদ্যৌ তথা বাতকফে হিতৌ |৩৭৬|
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खडकाम्बलिकौ हृद्यौ तथा वातकफे हितौ |३७६|
Meaning of the śloka
Khada and Kambalika, two kinds of soup, are described as pleasing to the heart and beneficial in vata and kapha.
Khada is described in two forms: legumes prepared with buttermilk, and vegetables prepared with buttermilk. One cited vegetable Khada combines Kapittha, buttermilk, Cangeri, Marica, Ajaji and Citraka; another preparation, Kambalika, combines curd, sour agents, salt, fat, sesame and masha and is made predominantly sour with buttermilk. Jejjhata instead calls a condiment containing curd, pomegranate, masha, greens and fat Khada. Nala gives a different sesame Khada: hulled sesame is ground, kept in milk for three days, strained, and cooked in ginger-seasoned ghee with Marica, Ajaji and sea salt. Kambalika is elsewhere defined as soup prepared with sour curd whey, Sauvarcala, Ajaji, Bijapuraka fragrance, churned and clarified.
Key terms
khaDa (khada)
A soup or condiment with several distinct formulations in the commentary.
kAmbalika (kambalika)
A sour soup preparation, also defined through curd whey and seasonings.
Soup soured with pomegranate is described as strengthening, reducing kapha and anila, and kindling digestive fire. Soup soured with curd is unctuous, heavy and strengthening, reduces vata, and increases kapha. Soup soured with buttermilk is described as increasing pitta and aggravating poison-related and blood-related conditions.
The verses explain how the souring ingredient changes a soup's qualities: Dadimamla uses pomegranate, Dadhyamla uses curd, and Takramla uses buttermilk. Pradushana means aggravation. One view holds that souring with pomegranate, grain-sour, curd or buttermilk applies specifically to Kambalika.
Khada preparations, gruels cooked with Khada, Shadava or Khadava preparations, drinks and other such foods are to be made according to a physician's direction.
Khada was defined earlier, and Khada-yavagu is gruel cooked with such a preparation. A cited definition describes Khadava as distinctly sour and sweet, subtly astringent, salty and pungent, not bitter, and enriched with kola, kapittha and similar ingredients. The plural indicates many kinds, which the commentator does not list to avoid excessive detail. Panaka drinks are made from tamarind, grapes and similar ingredients, and 'other such foods' includes Sattaka and related preparations.
Key terms
khaDayavAgU (khada-yavagu)
Gruel cooked with a Khada preparation.
ShADava/khADava (shadava/khadava)
A class of multi-taste preparations; the source itself shows an uncertain initial reading.
pAnaka (panaka)
A prepared drink made from fruits or sour ingredients.
Whether processed or unprocessed, rasa made sour with dairy products, grain-sour or fruit-sour is progressively lighter and more suitable in the stated order.
The commentary applies this comparison of heaviness and lightness to both yusha and meat broth because rasa is used generally, though rasa specifically means meat broth here. It also reads the construction as saying unprocessed broth is lighter than processed broth.
Key terms
gorasa
Dairy products used as souring agents.
dhAnyAmla (dhanyamla)
A sour preparation derived from grain.
phalAmla (phalamla)
Fruit-derived souring material.
rasa
Meat broth here, while the grammatical expression is applied more generally to broth and soup.
Adhikarana ২৭৯ (৩৮১) · Śloka ৩৮১
দধিমস্ত্বম্লসিদ্ধস্তু যূষঃ কাম্বলিকঃ স্মৃতঃ |৩৮১|
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दधिमस्त्वम्लसिद्धस्तु यूषः काम्बलिकः स्मृतः |३८१|
Meaning of the śloka
A soup prepared with sour curd whey is called Kambalika.
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যূষকাম্বলিকযূষলক্ষণমুচ্যতে- দধীত্যাদি|৩৮১|-
Meaning of the commentary
The commentary introduces this as the defining characteristic of Kambalika soup and adds no further explanation.
Sesame preparations include modaka and similar foods; oil-cake preparations include Phuttadhaka and related forms. Condiments made from sesame cake, dried vegetables and virudhaka vary by region and person. Virudha may mean sprouted material, material that has lost the capacity to grow, or, according to others, vegetables that have become excessively mature. Sindaki in Suhma is described as an unfermented preparation made either dry or moist. One view says fermented Sindaki has the qualities of shukta rather than those stated here; another says the unfermented form has the qualities previously given in the vegetable group, so the present qualities apply only to fermented Sindaki. Another description makes Sindaki from radish or other vegetables, lightly steamed, crushed, combined with fragrant pungent ingredients and formed into cakes; still another calls it a fermentation of vegetables with rice-water residue.
Key terms
piNyAka (pinyaka)
Oil-cake remaining after extraction, used in preparations.
virUDhaka (virudhaka)
Differently interpreted as sprouted, unable to sprout, or excessively mature vegetable material.
siNDAkI (sindaki)
A regional vegetable preparation with disputed fermented and unfermented forms.
shukta
A fermented sour preparation whose qualities are invoked for one Sindaki form.
Adhikarana ২৮১ (৩৮২) · Śloka ৩৮২
তদ্বচ্চ বটকান্যাহুর্বিদাহীনি গুরূণি চ ||৩৮২||
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तद्वच्च वटकान्याहुर्विदाहीनि गुरूणि च ||३८२||
Meaning of the śloka
Sindaki cakes are likewise described as causing burning and being heavy.
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তদ্বদিত্যাদি বটকানীতি সিণ্ডাকীবটকানি||৩৮২||
Meaning of the commentary
The commentary clarifies that the vatakas intended are cakes made from Sindaki.
Key terms
siNDAkIvaTaka (sindaki-vataka)
A cake or dumpling made from Sindaki.
vidAhin (vidahin)
Producing burning in the classical digestive sense.
Raga and Shadava preparations are described as light, nourishing, vrishya, pleasing to the heart, appetizing, kindling digestion, and reducing thirst, fainting, dizziness, vomiting and fatigue.
A cited Raga recipe combines sugar, Rucaka salt, Saindhava, Vrikshamla, Parushaka and Jambu fruit juices with Rajika. Shadavas are many preparations formed from combinations of sweet, sour and salty tastes.
Key terms
rAga (raga)
A multi-ingredient relish or preparation defined by a cited recipe.
ShADava (shadava)
One of many preparations combining sweet, sour and salty tastes.
rucaka
A salt named in the Raga formula; exact identity requires review.
rocana-dIpana (rocana-dipana)
Promoting appetite and kindling digestion.
Adhikarana ২৮২ (৩৮৪) · Śloka ৩৮৪
রসালা বৃংহণী বল্যা স্নিগ্ধা বৃষ্যা চ রোচনী |৩৮৪|
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रसाला बृंहणी बल्या स्निग्धा वृष्या च रोचनी |३८४|
Meaning of the śloka
Rasala is described as nourishing, strengthening, unctuous, vrishya and appetizing.
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রসালাগুণমাহ- রসালেত্যাদি| রসালা শিখরিণী|৩৮৪|-
Meaning of the commentary
The commentary identifies Rasala with the preparation called Shikharini.
Key terms
rasAlA (rasala)
A prepared food identified as Shikharini.
shikhariNI (shikharini)
The alternate name given for Rasala.
vRuShya (vrishya)
A classical reproductive-promoting quality.
Adhikarana ২৮৩ (৩৮৪) · Śloka ৩৮৪
স্নেহনং গুডসংযুক্তং হৃদ্যং দধ্যনিলাপহম্ ||৩৮৪||
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स्नेहनं गुडसंयुक्तं हृद्यं दध्यनिलापहम् ||३८४||
Meaning of the śloka
Curd combined with guda is described as unctuous, pleasing to the heart and reducing anila.
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সগুডদধিগুণমাহ- স্নেহনমিত্যাদি||৩৮৪||
Meaning of the commentary
The commentary introduces these as the qualities of curd taken with guda and adds no further explanation.
Key terms
dadhi
Curd.
guDa (guda)
Jaggery or unrefined sugar in the usual identification.
Mantha is prepared by coating saktu with ghee, mixing it with cold water, and keeping the consistency neither too thin nor too thick. It is described as producing immediate strength and reducing thirst and fatigue. When combined with sour material, fat and guda, it is said to reduce difficult urination and udavarta. Combined with sugar, sugarcane juice and grapes, it reduces pitta disorders; with grapes, honey and water, it reduces kapha disorders; and when supplemented with all three groups of additions, it restores the proper movement of wastes and doshas.
The commentary specifies saktu flour, including barley and similar kinds. 'Immediate strength' does not mean lasting strength, because the preparation is dry. The later lines describe changed qualities when other ingredients are added, and its stated action on udavarta implies reduction of vata.
Key terms
saktu
Roasted grain flour, with barley and similar grains intended.
mantha
A drink of ghee-coated saktu mixed with cold water to a medium consistency.
udAvarta (udavarta)
A classical disorder of obstructed or reversed movement.
maladoShAnulomana (mala-dosha-anulomana)
Restoring the proper downward or normal movement of wastes and doshas.
गौडमम्लमनम्लं वा पानकं गुरु मूत्रलम् ||३८८||
तदेव खण्डमृद्वीकाशर्करासहितं पुनः |
साम्लं सतीक्ष्णं सहिमं पानकं स्यान्निरत्ययम् ||३८९||
मार्द्वीकं तु श्रमहरं मूर्च्छादाहतृषापहम् |
परूषकाणां कोलानां हृद्यं विष्टम्भि पानकम् ||३९०||
द्रव्यसंयोगसंस्कारं ज्ञात्वा मात्रां च सर्वतः |
पानकानां यथायोगं गुरुलाघवमादिशेत् ||३९१||
इति कृतान्नवर्गः |
Meaning of the śloka
A drink made from guda, whether sour or only slightly sour, is heavy and promotes urination. A superior panaka may be prepared with khanda, dried grapes or sugar and combined with sour, sharp and cooling ingredients. A grape drink is described as reducing fatigue, fainting, burning and thirst. Drinks of Parushaka or kola are pleasing to the heart but obstructive. For every drink, heaviness or lightness should be determined according to its ingredients, their combination and processing, and the quantity used.
Guda stands for drinks made from all sugarcane products, and anamla is explained as slightly sour. In the further definition, a guda, khanda, dried-grape or sugar drink may include a sour ingredient such as Tintidika, a sharp ingredient such as Marica, and a cooling/fragrant ingredient identified as Karpura; dried grapes also stand for other fruits used as drink bases. Mardvika is the grape drink. Parushaka is locally Phalasa, and kola is Badara. The final rule supplies a method for assessing both described and undescribed drinks: consider ingredients, combinations, processing and quantity in every case.
Key terms
pAnaka (panaka)
A prepared drink whose qualities vary with ingredients and processing.
gauDa (gauda)
A drink based on guda, extended here to sugarcane products generally.
mArdvIka (mardvika)
A grape-based drink in this passage.
niratyaya
Described by the commentary as excellent or free from defect in this preparation context.
Bhakshya means prepared foods such as laddus. The phrase 'according to taste, potency and post-digestive effect' means that the foods will be characterized through these factors. The supplied commentary ends with an abrupt marker.
Prepared foods made with milk are described as strengthening, aphrodisiac, pleasing to the heart, fragrant, not strongly burning, nourishing, kindling digestion and reducing pitta.
Milk-made bhakshyas are prepared by mixing a wheat-flour product with milk. Balya means promoting vigor. Although the verse says adahin, non-burning, the commentary qualifies this as mildly producing burning. Their kindling effect is relative to foods in their own group, may apply when digestive fire is impaired by vata, or may arise from processing. The supplied commentary cites verse 392 and ends before separately explaining verse 393.
Key terms
kShIrakRuta bhakShya (kshira-krita bhakshya)
A prepared food made by mixing a wheat-flour preparation with milk.
adAhin (adahin)
Literally non-burning, but qualified by the commentary as mildly burning.
dIpana (dipana)
Kindling digestion, interpreted here relatively or as an effect of processing.
Among milk-based prepared foods, ghritapura is described as life-supporting, pleasing to the heart, increasing kapha, reducing vata and pitta, aphrodisiac, heavy, and increasing rakta and muscle tissue.
A cited definition describes ghritapura as a sweet preparation made from worked flour with milk, coconut, sugar and similar ingredients, filled with ghee and cooked immersed in ghee. A local name is preserved in the uncertain form gheva(u)ra. The supplied commentary cites verse 393 and ends before separately discussing verse 394.
Key terms
ghRutapUra (ghritapura)
A filled, ghee-cooked sweet preparation.
gheva(u)ra
An unresolved regional name form supplied for ghritapura.
Gaudika are prepared foods enclosed in dough with a filling in which jaggery predominates. The supplied commentary cites verse 394 and ends before separately explaining verse 395.
Key terms
gauDika (gaudika)
A dough-enclosed prepared food with a predominantly jaggery filling.
bRuMhaNa (brimhana)
Nourishing or promoting bodily increase in the classical account.
Madhumastaka are sweet, ghee-filled preparations enclosed in dough and thickened by cooking; these are also called madhushirshaka. Some instead use madhumastaka for khajjaka. A cited account of samyava describes worked flour mixed with honey or ghee and milk, cooked in abundant ghee, placed in a new vessel and combined with powders including sugar, cardamom, black pepper and ginger. Pupa has a supplied regional name, and modaka means laddu. The supplied commentary cites verse 395 and ends before separately explaining verse 396.
Sattaka is described as appetizing, kindling digestion, beneficial for the voice, reducing pitta and pavana, heavy, especially delicious, and increasing vitality.
Mrishtatara means exceptionally sweet or delicious. Many kinds of sattaka are acknowledged, but only one, called supramoda, is described: strained churned curd is combined with lavanga, the trikatu group and sugar pieces, then with pomegranate seeds and a powder called candracurna. Other forms are omitted to avoid excessive detail. The supplied commentary cites verse 396 and ends before separately explaining verse 397.
Key terms
saTTaka (sattaka)
A prepared food with many varieties.
supramoda
The one variety of sattaka whose preparation is supplied.
vyoSha (vyosha)
The pungent spice group used in the cited preparation.
candracUrNa (candra-curna)
A named powder in the recipe whose composition is not explained here.
One cited definition makes vishyanda from raw wheat flour combined with ghee, milk and jaggery, with a consistency neither too thin nor too dense. Others use vishyanda for rice grains fried in ghee, but Gayi rejects that identification. The supplied commentary cites verse 397 and ends before separately explaining verse 398.
Key terms
viShyanda (vishyanda)
A wheat-flour, ghee, milk and jaggery preparation of moderate consistency in the accepted definition.
ghRutabhraShTataNDula (ghrita-bhrashta-tandula)
Rice fried in ghee, offered as an alternate identification rejected by Gayi.
Prepared foods made from wheat flour are described as nourishing, reducing vata and pitta, and strengthening. Among them, phenaka and related foods are pleasing to the heart, regarded as especially suitable, and light.
One explanation takes samita, wheat flour, as qualifying phenaka and related items: they are foods made from that flour. Others take nourishment, vata-pitta reduction and strength as general properties of all wheat-flour foods, while pleasantness, special suitability and lightness apply specifically to phenaka and related forms. A cited description presents phenaka as clean white flour with little sugar, worked and shaped around a filling and cooked firmly in ghee, producing a foam-like, full-moon-like food. The supplied commentary cites verse 398 and ends before separately explaining verse 399.
Key terms
samitA (samita)
Wheat flour, or food made from it, depending on the construction.
phenaka
A foam-like wheat-flour preparation described as especially light and suitable.
pathyatama
Regarded as especially suitable or wholesome in the classical account.
Wheat-flour foods filled with vesavara made from mudga and similar pulses are considered obstructive. Those filled with meat-containing vesavara are described as heavy and nourishing.
These remain samita-based foods, now with fillings. Vesavara is defined first as a paste of cooked and ground mudga or similar pulses, and purna means filled. The second statement concerns a meat vesavara filling. Others, however, define vesavara as a preparation made with dry ginger and similar ingredients. The supplied commentary cites verse 399 and ends before separately explaining verse 400.
Key terms
vesavAra (vesavara)
Defined as cooked ground pulse paste or meat filling; others associate the name with a ginger-based preparation.
pUrNa/sampUrNa (purna/sampurna)
Filled or stuffed.
viShTambhin (vishtambhin)
Obstructive, especially with respect to bowel movement in this context.
Adhikarana ২৯৫ (৪০০) · Śloka ৪০০
পাললাঃ শ্লেষ্মজননাঃ, শষ্কুল্যঃ কফপিত্তলাঃ ||৪০০||
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पाललाः श्लेष्मजननाः, शष्कुल्यः कफपित्तलाः ||४००||
Meaning of the śloka
Palala preparations are described as increasing shleshma, while shashkuli preparations increase kapha and pitta.
Palala is sesame paste combined with jaggery and similar ingredients; foods made from it are palala preparations and also belong to the samita group. Shashkuli is given a regional name.
Key terms
palala
Sesame paste combined with jaggery and similar ingredients.
pAlala (palala)
A wheat-flour food made with a palala preparation.
shaShkulI (shashkuli)
A prepared food given a regional name in the commentary.
Vaidala prepared foods are described as light, astringent, promoting marut, obstructive, balancing pitta, reducing shleshma and producing loose stool. Foods made from masha, however, are described as strengthening, aphrodisiac and heavy.
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বৈদলা ইত্যাদি| বৈদলা মুদ্গাদিকৃতাঃ||৪০২||
Meaning of the commentary
Vaidala foods are identified as preparations made from mudga and similar pulses. The commentary cites verse 402 only and does not separately explain the masha statement in verse 403.
Key terms
vaidala bhakShya (vaidala bhakshya)
A prepared food made from mudga or related pulses.
sRuShTamAruta (srishta-maruta)
Promoting the movement or passage of marut.
pittasama (pitta-sama)
Balancing or calming pitta.
mAShasAdhita (masha-sadhita)
Prepared from masha.
Adhikarana ২৯৮ (৪০৩) · Śloka ৪০৩
কূর্চিকাবিকৃতা ভক্ষ্যা গুরবো নাতিপিত্তলাঃ ||৪০৩||
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कूर्चिकाविकृता भक्ष्या गुरवो नातिपित्तलाः ||४०३||
Meaning of the śloka
Prepared foods made from kurcika are described as heavy and not greatly increasing pitta.
Prepared foods cooked in ghee are described as pleasing to the heart, fragrant, light, reducing vata and pitta, strengthening, and improving complexion and vision. Those cooked in oil are described as causing vidaha, heavy, pungent after digestion, hot, reducing marut while impairing vision, increasing pitta, and disturbing the skin.
Snacks prepared or seasoned with fruit, meat, sugarcane products, sesame, or māṣa are described as strengthening, heavy, nourishing, and pleasing to the heart.
The commentary introduces differences in the qualities of snacks according to their source ingredients and gives tāla and similar fruits as examples of the fruit category.
The commentary contrasts potsherd-baked and ember-baked foods with preparations cooked in fat, calling the former lighter. Kapāla means a potsherd; maṇḍaka and similar foods are cooked on it. Aṅgāra-cooked items include aṅgāra-karkaṭī and related preparations.
Key terms
kapAlapakva (kapāla-pakva)
Baked on a potsherd.
a~ggArapakva (aṅgāra-pakva)
Cooked over embers.
supakva
Thoroughly cooked.
tanava
Fresh or newly prepared in this context.
Adhikarana ৩০৩ (৪০৯) · Śloka ৪০৯
সকিলাটাদযো ভক্ষ্যা গুরবঃ কফবর্ধনাঃ |৪০৯|
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सकिलाटादयो भक्ष्या गुरवः कफवर्धनाः |४०९|
Meaning of the śloka
Snacks made with kilāṭa and similar dairy solids are described as heavy and increasing kapha.
The commentary describes kulmāṣa as barley flour moistened with hot water, lightly cooked, rubbed or kneaded, and shaped like śṛṅgāṭa or similar forms. Others define it as boiled barley and related grains. Bhinnavarcasa means producing liquid stool.
Key terms
kulmASha (kulmāṣa)
A lightly cooked barley preparation, with an alternative definition as boiled grains.
yavapiShTa (yava-piṣṭa)
Barley flour.
bhinnavarcasa (bhinna-varcasa)
Producing loose or liquid stool.
Adhikarana ৩০৫ (৪১০) · Śloka ৪১০
উদাবর্তহরো বাট্যঃ কাসপীনসমেহনুত্ |৪১০|
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उदावर्तहरो वाट्यः कासपीनसमेहनुत् |४१०|
Meaning of the śloka
Vāṭya is traditionally said to alleviate udāvarta, cough, pīnasa, and meha.
Barley saktu is nourishing, vṛṣya, and is described as reducing thirst, pitta, and kapha. When taken as a drink, it gives immediate strength, promotes evacuation, and reduces vāta. A hard saktu lump is heavy; when made soft, it is light. A saktu linctus digests quickly because of its softness.
The commentary explains that saktu here is made from barley and is nourishing rather than scraping, meaning it promotes flesh. Some texts read ‘reduces thirst, pitta, and waste’ instead of ‘thirst, pitta, and kapha’; reduction of waste then means producing little waste. The immediate strength is attributed to dryness and is not said to persist. Hardness and softness explain the heaviness of a piṇḍī and the lightness of its opposite. Avalehikā is a lickable preparation of saktu.
Key terms
yavashaktu (yava-śaktu)
Saktu flour prepared from barley.
piNDI (piṇḍī)
A lump of saktu, heavy when hard and lighter when soft.
avalehikA (avalehikā)
A soft, lickable saktu preparation.
malApaha (malāpaha)
Reducing waste by producing little of it, in an alternative reading.
sadyobalakara (sadyo-balakara)
Giving strength immediately, described as a non-lasting effect.
Lāja is described as alleviating vomiting and atisāra, kindling digestion, reducing kapha, strengthening, light, astringent-sweet, and reducing thirst and waste.
Saktu made from lāja is traditionally described as relieving thirst, vomiting, burning, and distress from heat, reducing raktapitta, and alleviating burning and fever.
Pṛthuka is heavy, unctuous, nourishing, kapha-increasing, and strengthening. Because it retains a milky quality, it reduces vāta and produces loose stool.
New rice grain is sweet, nourishing, and very difficult to digest. Old rice grain is traditionally described as promoting fracture union and reducing meha.
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নবানবতণ্ডুলগুণমাহ - সুদুর্জর ইত্যাদি||৪১৬||-
Meaning of the commentary
The commentary introduces the contrasting qualities of new and old rice grain and adds no further explanation. Its verse marker covers verse 416, while the supplied sloka continues into verse 417.
द्रव्यसंयोगसंस्कारविकारान् समवेक्ष्य च ||४१७||
यथाकारणमासाद्य भोक्तॄणां छन्दतोऽपि वा |
अनेकद्रव्ययोनित्वाच्छास्त्रतस्तान् विनिर्दिशेत् ||४१८||
इति भक्ष्यवर्गः |
Meaning of the śloka
Because snacks arise from innumerable combinations, their ingredients, combinations, processing, and resulting forms should be examined. Their effects should be determined according to causal factors and also the eater's preference, and described from the teaching. This concludes the snack group.
The commentary says the combinations and processing of foods are endless and cannot all be enumerated, so this rule covers both stated and unstated preparations. Vikāra means a particular snack form. ‘According to the cause’ is explained as considering effects such as aggravation of doṣas, while the eater's wish means individual preference. These factors should guide the reasoned description of multi-ingredient foods.
The section on anupāna, a drink taken after food, begins. People distressed by sour taste become comfortable with a sweet accompaniment, while those satiated by sweetness become comfortable with a sour one. The suitable anupāna may therefore be stated according to their preference.
The commentary derives anupāna as that which is drunk after food. Vihata means distressed or averse, and praṇayībhavanti means becoming comfortable. A person satiated by sour taste is suited to a sweet anupāna, and one satiated by sweetness to a sour one. These two tastes stand for a broader rule that an anupāna of an opposing taste may be used among the six tastes; alternatively, only these two are stated because the remaining tastes cannot readily be consumed to satiety.
Key terms
anupAna (anupāna)
A drink taken after food.
vihatA (vihatā)
Distressed by or averse to a taste.
praNayIbhavanti (praṇayībhavanti)
Become comfortable or pleased.
parasparaviruddha (paraspara-viruddha)
Mutually opposing, applied to tastes in the commentary's generalization.
Possible anupānas include cool or warm water, āsava, alcoholic drink, pulse soup, fruit acid, grain acid, milk, and meat broth. Whichever is suitable for a person should be given in an appropriate quantity after considering disease, time, the foods and substances involved. Among all anupānas, water held in a clean vessel is praised as best and medhya. Water has been commended from the beginning of life, and all tastes are understood to be based in water. The supplied passage ends during its concluding summary of anupāna.
The commentary distinguishes liquid-dominant āsava from madya, which may be liquid-dominant or ingredient-dominant. Yūṣa is made from mudga and similar pulses; fruit acids include bījapūra and related fruits; grain acid is kāñjika; payas is milk; and rasa is meat broth. A knowledgeable person should select anupāna after assessing the individual, conditions such as wounds or fever, immediate and seasonal time, oils and other substances, and foods such as red śāli rice. The commentary identifies the medhya water as atmospheric or rain water. It stops after verse 421, before the incomplete final line.
Key terms
Asava (āsava)
A liquid-dominant fermented drink in the commentary's distinction.
madya
Alcoholic drink, described as either liquid-dominant or ingredient-dominant.
dhAnyAmla (dhānyāmla)
A sour grain preparation identified as kāñjika.
mAtrA (mātrā)
An appropriate quantity selected for the person and context.
AntarikSha jala (āntarikṣa jala)
Atmospheric or rain water, identified by the commentary as medhya.
The text sets out drinks to accompany particular foods and conditions. Warm water is praised with fats, except fats from bhallātaka and tauvaraka. Some recommend soup or sour kāñjika with oil according to season, and cold water with honey, flour-based foods, curd, milk-rice, discomfort from alcohol, or poisoning; others prescribe lukewarm water with flour preparations. Milk or meat broth is recommended with śāli rice, mudga, and similar foods, and after exertion, heat, toxic exposure, or alcohol-related distress. Sour grain liquid or curd whey is paired with māṣa and related foods. Alcohol is praised with meat for those accustomed to it, while water or sour fruit drink is advised for non-drinkers. Milk is compared to nectar for those fatigued by heat, travel, much speaking, or sexual activity. Surā is assigned to the lean, honey-water to the stout, and varied drinks during meals to the healthy. An oily warm drink is prescribed for vāta, a dry warm one for kapha, and a sweet cooling one for pitta. Milk and sugarcane juice are said to suit raktapitta, and certain herbal āsavas are assigned in poisoning.
The commentary explains that bhallātaka requires cold water because it is considered extremely hot and identifies tauvaraka by a quoted botanical description. It attributes the soup-versus-kāñjika recommendation with oil to another school and makes it seasonal: soup in hot weather and kāñjika in cold weather. It identifies mākṣika as honey, piṣṭānna as rice-flour food, pāyasa as rice cooked in milk, and explains cold water with pāyasa by its heaviness and possible vidāha. Some authorities instead recommend slightly warm water for flour preparations. The passage's milk-or-meat-broth advice is extended to battle, travel, heat, fire-related distress, poisoning, and alcohol excess. Although milk with śāli may seem like a similar combination, its effect is accepted because the power of combinations is said to be difficult to reason out. Jejjhaṭa reads mastu instead of milk, while others say the word milk can represent dairy products and so includes mastu. Dhānyāmla is glossed as kāñjika; fruit acid includes pomegranate; honey-water is water mixed with honey; and citra means varied. The commentary carries the term anupāna into the final prescriptions and identifies śelu as śleṣmāntaka.
Key terms
anupAna (anupāna)
A drink taken in relation to a meal or food.
bhallAtakasneha (bhallātaka-sneha)
Fat or oily preparation derived from bhallātaka.
dhAnyAmla (dhānyāmla)
A sour fermented grain liquid, glossed here as kāñjika.
mastu
A liquid dairy product proposed by Jejjhaṭa as a variant reading.
shoNitapitta (śoṇitapitta)
Raktapitta, a classical disorder involving blood and pitta.
The text lists a separate accompanying drink for each food class. It pairs earlier grain groups with sour badara drink and legumes with sour grain liquid; various land animals, birds, marsh animals, fish, fruits, vegetables, palm products, and salts are each assigned āsavas made from such ingredients as pippalī, badara, latex-bearing trees, date and coconut, aśvagandhā, triphalā, khadira, śṛṅgāṭaka and kaśeruka, sugarcane juice, lotus stalk, citron, pomegranate, cane sugar with trikaṭu, dūrvā, gokṣura, dārvī, lodhra, the great five roots, or sour fruits. Surāsava and āranāla are named with salts. Water is permitted in every class.
The commentary says the list follows the earlier sequence of food classes, beginning with cereals, minor grains, and legumes. It identifies examples within the animal groups and explains that viṣkira birds receive both pippalī and kola-badara āsavas. Single-hoofed animals include horses and multi-hoofed animals include goats. The meat section is thus divided into eight land-animal groups, followed by five marsh-associated groups. For fruits it explains sour, astringent, sweet, and pungent classes with examples. It identifies śvadaṃṣṭrā as gokṣura; vasuka as buka, locally called bagahula in Kedāragiri; jīvantī as ḍoḍī; and maṇḍūkaparṇī as brāhmī. Repeated 'the same' refers first to śṛṅgāṭaka-kaśeruka āsava and later to triphalā āsava. 'Everywhere' means water may accompany all the listed classes.
Key terms
Asava (āsava)
A prepared liquid or fermented drink assigned here as an accompaniment.
viShkira (viṣkira)
A classical group of birds that scatter food while feeding.
anUpa (anūpa)
Marsh or waterside habitat categories used to group animals.
triphalA (triphalā)
The three-fruit combination used here in an āsava.
AranAla (āranāla)
A sour grain-based liquid named as an accompaniment.
Even food that aggravates doṣas, is heavy, or has been eaten in excess is said to digest comfortably with the prescribed anupāna. A proper accompanying drink is described as improving relish, nourishing, supporting vitality, dispersing accumulated doṣas, satisfying, softening the body, relieving exertion and fatigue, promoting well-being and digestive activity, calming doṣas, strongly relieving thirst, increasing strength, and improving complexion.
The commentary glosses doṣavat as producing vāta or other doṣas and understands 'comfortably' as without harmful effect. It explains dispersing a doṣa aggregate as separating an accumulated mass, tarpaṇa as producing satisfaction, mārdava as producing bodily softness, sukha as producing well-being, and pipāsācchedana as removing thirst. Another interpretation treats the opening statement as the result of anupāna, while the qualities beginning with improved relish are the general qualities of accompanying drinks.
Key terms
doShasa~gghAtabhedana (doṣa-saṅghāta-bhedana)
Dispersing or separating an accumulation of doṣas.
tarpaNa (tarpaṇa)
Producing satisfaction or replenishment.
dIpana (dīpana)
Promoting digestive activity in the classical framework.
An anupāna taken before food is said to make the body lean; taken during the meal, it maintains an intermediate state; and taken after food, it promotes nourishment. It should therefore be used after considering the intended effect.
The commentary specifies that drinking before the meal is intended when leanness is desired, drinking during the meal neither emaciates nor fattens but maintains a middle condition, and drinking at the end promotes nourishment. It also explains anu in anupāna as marking relation to food: the drink is defined by reference to the meal, so the term may apply whether it is taken before, during, or after eating.
Key terms
karshayet (karśayet)
Would make lean or reduce bodily bulk, according to the passage.
bRuMhayati (bṛṃhayati)
Promotes nourishment or bodily increase.
anupAna (anupāna)
A drink defined by its relation to food, including before, during, or after a meal here.
The commentary describes the fault arising when an accompanying drink is omitted: sthiratā means immobility, aklinna means dry, and ābādhajanana means causing distress or pain.
न पिबेच्छ्वासकासार्तो रोगे चाप्यूर्ध्वजत्रुगे ||४४०||
क्षतोरस्कः प्रसेकी च यस्य चोपहतः स्वरः |४४१|
Meaning of the śloka
The text says that an accompanying drink should not be taken by a person troubled by dyspnea or cough, by one with a disorder above the clavicular region, by one with injury or disease of the chest, by one with excessive salivation, or by one whose voice is impaired.
The commentary explains that this is a prohibition for particular kinds of people. Ūrdhvajatrugata means a disorder above the root of the neck; kṣatoraska means a person with an injury-related chest disorder; prasekin means one who discharges saliva; and impaired voice is attributed to vāta and other doṣas.
Key terms
Urdhvajatruga (ūrdhva-jatruga)
A disorder located above the clavicular or neck-root region.
kShatoraska (kṣatoraska)
A person with injury or an injury-related disorder of the chest.
After taking an anupāna, one should not habitually undertake travel, prolonged speaking, study or recitation, singing, or sleep. The drink may otherwise remain in the throat and chest, disturb the stomach, and is said to produce mucus discharge, weakened digestion, vomiting, and many other disorders.
The commentary defines adhvan as travel, bhāṣya as much speaking, adhyayana as reading or recitation, and geya as singing. 'Should not practise' means these activities should be avoided. It explains the proposed mechanism as provoking vāta and other doṣas while the accompanying drink remains in the person's throat and chest; syanda means a flow or discharge of śleṣman.
Key terms
bhAShya (bhāṣya)
Extended or excessive speaking in this passage.
adhyayana
Study, reading, or recitation.
syanda
A flow or discharge of śleṣman.
agnisAda (agni-sāda)
Weakening of digestive activity in the classical framework.
Adhikarana ৩২৬ (৪৪৩) · Śloka ৪৪৩
গুরুলাঘবচিন্তেযং স্বভাবং নাতিবর্ততে |
তথা সংস্কারমাত্রান্নকালাংশ্চাপ্যুত্তরোত্তরম্ ||৪৪৩||
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गुरुलाघवचिन्तेयं स्वभावं नातिवर्तते |
तथा संस्कारमात्रान्नकालांश्चाप्युत्तरोत्तरम् ||४४३||
Meaning of the śloka
Assessment of whether food is heavy or light must consider, in succession, its inherent nature, processing, quantity, specific food form, and time or age.
The commentary says heaviness and lightness, previously discussed through substance, taste, potency, post-digestive effect, animal habitat, body part, and similar distinctions, remain governed by relative predominance. Inherent nature explains why dry-land animals are classed as light. Processing may make naturally heavy rice light when puffed, while flour made from naturally light śāli becomes heavy. Quantity matters: heavy foods are taken to half-satisfaction and light foods to satisfaction. Food form matters because maṇḍa, peyā, vilepī, cooked rice, and cakes become progressively heavier. Time matters because new grain is described as channel-obstructing while grain stored for a year is light. The successive wording orders these factors from inherent nature through processing, quantity, food form, and time, while also including earlier unlisted factors.
Key terms
gurulAghava (guru-lāghava)
The relative heaviness or lightness attributed to a food.
svabhAva (svabhāva)
The food's inherent nature.
saMskAra (saṃskāra)
Processing or preparation that can alter a food's qualities.
mAtrA (mātrā)
The quantity consumed.
kAla (kāla)
Time, including the age or storage duration of grain here.
मन्दकर्मानलारोग्याः सुकुमाराः सुखोचिताः |
जन्तवो ये तु तेषां हि चिन्तेयं परिकीर्त्यते ||४४४||
Meaning of the śloka
Careful consideration of food's heaviness and lightness is particularly prescribed for people who are inactive, have weak digestive activity, are unwell, have delicate bodies, or are accustomed to comfort.
The commentary says this consideration applies especially to particular kinds of people. It glosses mandakarman as inactive or indolent, mandānala as weak digestive fire, mandārogya as ill, sukumāra as having a delicate body, and sukhocita as accustomed to ease.
Key terms
mandAnala (mandānala)
Weak digestive activity in the classical framework.
sukumAra (sukumāra)
Physically delicate or tender-bodied.
sukhocita
Accustomed to comfort or ease.
Adhikarana ৩২৮ (৪৪৫) · Śloka ৪৪৫
বলিনঃ খরভক্ষ্যা যে যে চ দীপ্তাগ্নযো নরাঃ |
কর্মনিত্যাশ্চ যে তেষাং নাবশ্যং পরিকীর্ত্যতে ||৪৪৫||
ইত্যনুপানবর্গঃ |
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बलिनः खरभक्ष्या ये ये च दीप्ताग्नयो नराः |
कर्मनित्याश्च ये तेषां नावश्यं परिकीर्त्यते ||४४५||
इत्यनुपानवर्गः |
Meaning of the śloka
Such detailed consideration is said not to be necessary for people who are strong, accustomed to firm or coarse foods, possess strong digestive activity, and engage continually in work.
The commentary explains that strong means endowed with bodily power and development, which also implies health; kharabhakṣya means accustomed to foods that are not soft; and karmanitya means continually active. The omitted phrase is supplied from the preceding verse: detailed consideration of heaviness and lightness is not required for them. This closes the section on anupāna.
Key terms
kharabhakShya (khara-bhakṣya)
Accustomed to firm, coarse, or non-soft food.
dIptAgni (dīptāgni)
Possessing strong digestive activity in the classical framework.
karmanitya (karma-nitya)
Continually engaged in physical work or activity.
Adhikarana ৩২৯ (৪৪৬) · Śloka ৪৪৬
অথাহারবিধিং বত্স! বিস্তরেণাখিলং শৃণু |৪৪৬|
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अथाहारविधिं वत्स! विस्तरेणाखिलं शृणु |४४६|
Meaning of the śloka
Now, dear student, listen to the complete rules of eating explained in detail.
The commentary explains the required character of the cooking place. Āpta means reliable or trustworthy people, asaṅkīrṇa means not cramped or congested, and mahānasa means the place of cooking, commonly called rasavatī.
Key terms
Apta (āpta)
A reliable or trustworthy person.
asa~gkIrNa (asaṅkīrṇa)
Uncrowded or not congested.
mahAnasa (mahānasa)
A kitchen or cooking place.
Adhikarana ৩৩১ (৪৪৭) · Śloka ৪৪৭
তত্রাপ্তৈর্গুণসম্পন্নং ভক্ষ্যমন্নং সুসংস্কৃতম্ |
শুচৌ দেশে সুসঙ্গুপ্তং সমুপস্থাপযেদ্ভিষক্ ||৪৪৭||
The physician should have properly prepared, wholesome food—endowed with the desired qualities—placed in a clean location and kept carefully protected by trustworthy persons.
The commentary connects ‘properly prepared’ with preparation by trustworthy attendants. ‘Endowed with qualities’ means having desirable taste, smell, texture, and colour; bhakṣya anna is food fit to be eaten. The physician should place it in a clean area and keep it so well guarded that it is especially concealed from view.
Key terms
Apta (āpta)
A trustworthy or reliable person entrusted with the food.
guNasampanna (guṇa-sampanna)
Possessing desirable taste, smell, texture, and colour.
susaMskRuta (susaṃskṛta)
Properly prepared or processed.
susa~ggupta (susaṃgupta)
Carefully protected and, according to the commentary, concealed.
Prepared food should be presented after being treated with poison-counteracting agada preparations and sprinkled or attended with the prescribed water, and after its poison is considered neutralized by efficacious mantras.
The commentary presents measures intended to remove poison that could spoil otherwise suitable food. Viṣaghna agadas are poison-counteracting medicines brought into contact with the food. One interpretation takes vyajanodaka as water consecrated with Atharvan mantras; another treats it as qualifying the agada and says that fanning with fans washed in agada-water makes the food non-poisonous. After the material procedure, it also prescribes reputedly unfailing mantras such as Kurukullā and Pheraṇḍa. The unstated recipient of the food is identified as the king.
Key terms
viShaghna (viṣaghna)
Traditionally regarded as counteracting poison.
agada
A classical antidotal medicinal preparation.
vyajanodaka
Interpreted either as consecrated water or in relation to fans washed with agada-water.
siddhamantra (siddha-mantra)
A mantra considered efficacious or unfailing in this historical account.
The passage sets out a complete arrangement for serving a meal. Ghee is assigned to an iron vessel and peyā to silver; fruits and snacks to leaves; pariśuṣka and pradigdha preparations to gold; liquid foods and meat broths to silver; kaṭvara and khaḍa preparations to stone vessels; well-cooled, well-boiled water to copper; and drinking water, beverages, and wine to earthenware. Rāga, ṣāḍava, and saṭṭaka are placed in cool, attractive glass, crystal, or ornamented vaidūrya vessels. Rice with soup and prepared linctuses are served in front; fruits, snacks, and dry preparations on the diner’s right; liquids, broths, drinks, milk, khaḍa, yūṣa, and peyā on the left; and sugar products, rāga, ṣāḍava, and saṭṭaka in front and between the two sides.
The commentary defines upakalpanā as bringing foods near and first explains their containers. Kārṣṇāyasa is black iron, although some read magnetic iron. Dala means a leaf, while others read vaidala, woven from cane, bamboo bark, or similar material. Pariśuṣka is described as dense meat fried in much ghee and repeatedly softened with hot water and cumin-like seasonings; with a milk product added it is called pradigdha. Pradrava includes very liquid foods such as maṇḍa, and rasa means meat broth. Kaṭvara has several interpretations: buttermilk, a very sour sauvīra or kāñjika, its lower portion, excessively sour buttermilk, or fatty buttermilk made from curd. Khaḍa is a type of yūṣa made with buttermilk and legumes or vegetables. Payaḥ in the vessel instruction is interpreted as water. The commentary defines rāga, ṣāḍava, and saṭṭaka through historical recipes, and notes a variant reading ‘vajra-vaidūrya’. It then explains the positions around the diner as serving convenience and concludes that the front-and-middle instruction permits placement throughout the appropriate area.
Key terms
upakalpanA (upakalpanā)
The arrangement and placement of foods near the diner.
parishuShka (pariśuṣka)
A dense fried meat preparation described by the commentary.
kaTvara (kaṭvara)
A sour or buttermilk preparation for which several definitions are preserved.
khaDa (khaḍa)
A kind of yūṣa prepared with buttermilk and legumes or vegetables.
rAga-ShADava-saTTaka (rāga-ṣāḍava-saṭṭaka)
Three classes of historically described relishes or prepared accompaniments.
Adhikarana ৩৩৪ (৪৫৮) · Śloka ৪৫৯
এবং বিজ্ঞায মতিমান্ ভোজনস্যোপকল্পনাম্ |
ভোক্তারং বিজনে রম্যে নিঃসম্পাতে শুভে শুচৌ ||৪৫৮||
সুগন্ধপুষ্পরচিতে সমে দেশে চ ভোজযেত্ |৪৫৯|
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एवं विज्ञाय मतिमान् भोजनस्योपकल्पनाम् |
भोक्तारं विजने रम्ये निःसम्पाते शुभे शुचौ ||४५८||
सुगन्धपुष्परचिते समे देशे च भोजयेत् |४५९|
Meaning of the śloka
After understanding how the meal is to be arranged, the knowledgeable person should serve the diner in a secluded, pleasant, sheltered, auspicious, clean, level place decorated with fragrant flowers.
The commentary says that both the arrangement and the diner should be properly understood. Seclusion is intended to prevent harm attributed to hostile glances; a sheltered place prevents dust from falling on the diner. ‘Auspicious’ means free from defects of the dwelling, ‘clean’ means ritually pure and thereby protected from possession by beings, and ‘level’ means without hollows or raised areas.
Key terms
vijana
A secluded or private place.
niHsampAta (niḥsampāta)
Sheltered or covered so that falling dust is avoided.
shuci (śuci)
Clean or ritually pure in the commentary’s framework.
A beneficial meal is excellent through pleasing preparation, consists of wholesome and agreeable tastes and other sensory qualities, is appealing and clean, is not excessively hot, and is freshly prepared.
The commentary explains ‘excellent’ as made superior by desirable preparation. The tastes should be both wholesome and liked; ‘and others’ includes smell, colour, and texture. Pratyagra means fresh or newly prepared, and aśana means the meal.
पूर्वं मधुरमश्नीयान्मध्येऽम्ललवणौ रसौ ||४६०||
पश्चाच्छेषान् रसान् वैद्यो भोजनेष्ववचारयेत् |
आदौ फलानि भुञ्जीत दाडिमादीनि बुद्धिमान् ||४६१||
ततः पेयांस्ततो भोज्यान् भक्ष्यांश्चित्रांस्ततः परम् |
घनं पूर्वं समश्नीयात्, केचिदाहुर्विपर्ययम् ||४६२||
आदावन्ते च मध्ये च भोजनस्य तु शस्यते |
निरत्ययं दोषहरं फलेष्वामलकं नृणाम् ||४६३||
मृणालबिसशालूककन्देक्षुप्रभृतीनि च |
पूर्वं योज्यानि भिषजा न तु भुक्ते कदाचन ||४६४||
Meaning of the śloka
At a meal one should first take the sweet taste, take sour and salty tastes in the middle, and take the remaining tastes afterward. An intelligent person first eats fruits such as pomegranate, then drinks, then foods to be eaten as a meal, and afterward varied snacks. Dense or solid food is taken first, although some authorities prescribe the reverse. Āmalaka is praised at the beginning, middle, and end of a meal as safe and doṣa-alleviating. Lotus stalk, bisa, śālūka, tubers, sugarcane, and similar foods should be given before the meal and never after it.
The commentary explains this order through the classical doṣa model: sweet first is said to calm vāta in the hungry person; sour and salty in the middle are said to kindle agni in the pitta location; pungent and the other remaining tastes at the end are said to overcome kapha. Pomegranate and similar mildly sour fruits are placed first for vāta, though some call this another school’s view. Drinks follow to soften hard food and, according to the text, support longevity; rice and similar foods follow, then varied snacks. Some prescribe solid food first and liquid afterward, while another reading has ‘ghee first’. Āmalaka is exceptionally permitted throughout the meal. The commentary identifies mṛṇāla as lotus stalk and glosses bisa and śālūka as related lotus products.
Key terms
rasa
Taste category used to organize the meal sequence.
ghana
Dense or solid food, contrasted with liquid food.
Amalaka (āmalaka)
A fruit exceptionally recommended throughout the meal in this passage.
mRuNAla-bisa-shAlUka (mṛṇāla-bisa-śālūka)
Lotus stalk and related lotus-derived edible parts.
One should sit comfortably upright with the body even and attention directed to the meal. When hungry and at the proper time, a person versed in the teaching should eat a suitable, light, unctuous, warm meal in an appropriate quantity, neither too quickly nor too slowly, with liquid predominating.
The commentary explains that the diner should sit properly and remain undistracted by desire and similar concerns. Time is divided into seasonal time and time determined by one’s current condition, especially signs that the previous meal is digested; eating while food remains āma is considered untimely. Suitability varies with place, illness, and other factors, while unsuitable food is said to provoke doṣas. Kṣipra means eating neither excessively fast nor excessively slowly. Dravottara means predominantly liquid, and hunger is specified to exclude eating without hunger. The commentary supplies signs of proper quantity: no pressure or distension of the abdomen and flanks, no obstruction at the heart, no heaviness, satisfaction of the senses and relief of hunger and thirst, ease in breathing, laughing, and speaking, and comfortable digestion by day and night. Viditāgama denotes knowing what should be accepted and avoided.
Key terms
sAtmya (sātmya)
Food suitable to the individual and circumstances.
AvasthikakAla (āvasthika-kāla)
Timing determined by the person’s current state, including digestion of the prior meal.
dravottara
Having a predominance of liquid.
mAtrAvat (mātrāvat)
Taken in an appropriate quantity, judged here by stated bodily signs.
Food taken at the proper time gives satisfaction, and suitable food does not trouble the person. Light food digests quickly; unctuous food is said to give strength and warm food to support digestive fire. Food eaten at a proper pace digests evenly, and liquid-predominant food is said to digest without disturbance. Food taken in proper quantity digests comfortably and promotes balance of the bodily constituents.
The commentary states the claimed benefits of the meal qualities just listed. Timely eating produces satisfaction; suitable food causes no distress; light food digests quickly. It separately assigns strength to unctuous food and digestive fire to warm food. Kṣipra is understood as the prescribed pace, leading to digestion at one time; liquid-predominant food is described as undergoing digestion without doṣa. Proper quantity is said to digest comfortably and produce dhātu-sāmya, where dhātu is explained broadly as doṣa, tissue constituents, and wastes.
Key terms
prINayate (prīṇayate)
Produces satisfaction or nourishment in the passage.
balavahnida (bala-vahni-da)
Said to confer strength and support digestive fire.
dhAtusAmya (dhātu-sāmya)
Balance of doṣas, tissues, and wastes according to the commentary.
In seasons with very long nights, one should eat in the morning food rich in qualities opposed to that season. In seasons with very long days, food prescribed for that time is praised in the afternoon. In seasons where nights and days are equal, one should eat at the midpoint of the day-night cycle.
The commentary identifies the long-night seasons as hemanta and śiśira; food should then be rich in substances and qualities opposing doṣas and qualities strengthened by the season, and morning is specified as one and a quarter yāmas into the day. The long-day seasons are grīṣma and prāvṛṣ; food appropriate then is predominantly liquid, unctuous, and sweet, taken after two and a half yāmas. In śarad and vasanta, when day and night are equal, eating is placed at midday. A Pañjikā commentator says this is for one meal daily; for two meals, the morning meal is half or one-third the usual amount, light and agreeable, at one and a quarter praharas, with the second after three and a half praharas. Jejjaṭa instead locates meals at one and one-third praharas of day and night. This is seasonal timing; timing based on the person’s condition is deferred to a later chapter.
Key terms
ArtavakAla (ārtava-kāla)
Meal timing determined by season.
tatpratyanIkADhya (tat-pratyanīkāḍhya)
Rich in qualities opposed to those strengthened by the season.
prahara
A traditional division of time used to specify meal timing.
AvasthikakAla (āvasthika-kāla)
Timing based on the person’s current condition, discussed elsewhere.
नाप्राप्तातीतकालं वा हीनाधिकमथापि वा ||४७१||
अप्राप्तकालं भुञ्जानः शरीरे ह्यलघौ नरः |
तांस्तान् व्याधीनवाप्नोति मरणं वा नियच्छति ||४७२||
अतीतकालं भुञ्जानो वायुनोपहतेऽनले |
कृच्छ्राद्विपच्यते भुक्तं द्वितीयं च न काङ्क्षति ||४७३||
हीनमात्रमसन्तोषं करोति च बलक्षयम् |
आलस्यगौरवाटोपसादांश्च कुरुतेऽधिकम् ||४७४||
Meaning of the śloka
One should not eat too early or too late, nor in an amount that is too small or excessive. Eating early while the body is still not light is said to bring various disorders and even death. When eating is delayed until vāyu has impaired digestive fire, the food is said to digest with difficulty and the person does not desire the next meal. Too little leaves dissatisfaction and reduces strength; too much causes lethargy, heaviness, abdominal distension, and weakness.
The commentary presents untimely and improperly measured eating as the opposites of correct timing and quantity. Eating before the proper time, while bodily lightness has not returned, is said to lead to disorders such as headache. Eating too late is explained through vāyu impairing agni. Hīna-mātrā means an insufficient amount and causes lack of satiety; excessive food causes āṭopa, glossed as abdominal distension, and sāda, glossed as bodily fatigue or weakness.
Therefore, at both meal times, one should eat properly prepared food in an appropriate quantity, free from the faults just described and possessing the stated qualities, after considering doṣa, time, and related factors.
अचोक्षं दुष्टमुत्सृष्टं पाषाणतृणलोष्टवत् ||४७६||
द्विष्टं व्युषितमस्वादु पूति चान्नं विवर्जयेत् |
चिरसिद्धं स्थिरं शीतमन्नमुष्णीकृतं पुनः ||४७७||
अशान्तमुपदग्धं च तथा स्वादु न लक्ष्यते |४७८|
Meaning of the śloka
One should avoid food that is unclean, spoiled or contaminated, discarded after eating, mixed with stones, grass, or clods, mentally repugnant, stale, tasteless, or putrid. Food should also be avoided when it was cooked long before, has become hard or cold, has been reheated, remains insufficiently drained or settled, is scorched, poorly cooked, or has no discernible taste.
The commentary explains acokṣa as impure, while others say dirty; duṣṭa includes contamination by poison and other causes. Utsṛṣṭa is food left over after someone has eaten, and the comparison with stones, grass, and clods means containing such foreign matter. Dviṣṭa is mentally disagreeable; vyuṣita has remained standing for a prolonged period; pūti is rotten. Through the conjunctive wording, the commentary additionally excludes food from certain socially named sources when externally contaminated. It explains sthira as hard, aśānta as having some drainage or discharge remaining, and upadagdha as burnt through overcooking; poorly cooked food is also included. Food whose taste cannot be recognized is likewise rejected.
When several agreeable foods are available, the commentary says they should be offered in progressively more pleasing order: after one agreeable item, an even more agreeable one is given, and so on. Here svādu means a well-prepared or agreeable taste, not only the sweet taste.
Key terms
svAdu (svādu)
Agreeable or well-prepared in taste here, not exclusively sweet.
uttarottara
Successively, with each following item more agreeable.
प्रक्षालयेदद्भिरास्यं भुञ्जानस्य मुहुर्मुहुः |
विशुद्धे रसने तस्य रोचतेऽन्नमपूर्ववत् ||४७९||
स्वादुना तस्य रसनं प्रथमेनातितर्पितम् |
न तथा स्वादयेदन्यत्तस्मात् प्रक्षाल्यमन्तरा ||४८०||
Meaning of the śloka
While a person is eating, the mouth should be rinsed repeatedly with water. With the tongue cleansed, food tastes fresh again. Because the first agreeable food over-satiates the tongue and prevents it from tasting the next food as well, the mouth should be rinsed between items.
The commentary interprets washing the mouth with water as performing gaṇḍūṣa. It explains the stated benefit as cleansing the tongue. Svādu here is glossed as pleasing or sweet, and ‘another’ means any following item, whether agreeable or not.
Key terms
prakShAlana (prakṣālana)
Rinsing or washing the mouth with water.
gaNDUSha (gaṇḍūṣa)
Holding or using liquid in the mouth, here used to explain the rinse.
Agreeable food is said to produce mental pleasure, strength, nourishment, enthusiasm, satisfaction, and well-being; disagreeable food is said to produce the opposite.
The commentary defines saumanasya as a pleasant mental state; bala as unctuous nourishment of all dhātus; puṣṭi as bodily development; harṣaṇa as satisfaction; and sukha as freedom from illness. It says agreeable food properly produces these effects, whereas disagreeable food produces their opposites.
Key terms
saumanasya
A pleasant or positive state of mind.
bala
Strength, explained here through nourishment or unctuousness of all dhātus.
puShTi (puṣṭi)
Bodily nourishment or development.
harShaNa (harṣaṇa)
Satisfaction or delight.
sukha
Well-being, glossed by the commentary as freedom from illness.
The commentary presents this as the defining sign of agreeable food: after eating, a person naturally desires well-prepared, pleasant food again, rather than food that is not agreeable. It also preserves another reading, 'that is proper food,' which some interpret as a further description of eating in a measured quantity; Gayi does not accept that interpretation.
Key terms
svAdu bhojana (svadu bhojana)
Food that is agreeable or pleasing in taste.
mRuShTa anna (mrshta anna)
Well-prepared or agreeable food.
mAtrAvat (matravat)
In a measured or appropriate quantity, according to the alternative interpretation.
The commentary explains ashita as a person who has completed a meal. Such a person should drink water with yukti, meaning in a measured quantity. AntarA means during the meal, between portions of food.
Key terms
yuktyA (yuktya)
With due measure or appropriate quantity.
antarA (antara)
In between, here meaning during the course of the meal.
Food lodged between the teeth should be removed gently with a cleaning implement, because if it remains there it causes an unpleasant smell in the mouth.
According to the passage, vayu increases when food has been fully digested, pitta increases while it is vidagdha, and kapha increases immediately after eating. The supplied verse is incomplete after this statement.
In connection with conduct after meals, the commentary describes the traditional predominance of the doshas at stages of digestion. It explains jirna as food that has undergone complete transformation and vidagdha as food that is only partly digested. The commentary itself ends with an incomplete marker.
Key terms
jIrNa (jirna)
Fully digested or transformed food.
vidagdha
Explained here as food that is partly digested.
vAyu (vayu)
The vata principle, said here to increase after digestion.
pitta
The dosha said here to increase during the intermediate digestive stage.
kapha
The dosha said here to increase immediately after eating.
Therefore, the text advises dispersing kapha stimulated by eating through dhuma, or by using agreeable astringent, pungent, and bitter substances. It lists puga, kankola, karpura, lavanga, sumanah-phala, and other fragrant pungent-astringent fruits, taken with tambula leaves, as substances said to clear the mouth. The passage begins with omitted text.
The commentary presents a traditional response to shleshma considered aggravated after a meal. Bhukterita means stimulated by eating, and apohya is explained as dispersing or breaking it up. The astringent, pungent, and bitter items in the first phrase are understood as non-fruit substances because fruits are specified afterward. Sumanah-phala is identified as jati-phala.
Key terms
bhukterita kapha
Kapha described as stimulated by eating.
dhUma (dhuma)
A traditional smoke procedure mentioned after eating.
kaShAya-kaTu-tikta (kashaya-katu-tikta)
Astringent, pungent, and bitter tastes.
sumanahphala (sumanah-phala)
Identified by the commentary as jati-phala.
mukhavaishadyakara
Traditionally described as producing clarity or freshness of the mouth.
After eating, one should sit with composure like a king until the weariness caused by the meal has passed. Then, after walking one hundred steps, one should lie down on the left side.
After eating, one should engage with sounds, sights, tastes, smells, and touches that are pleasing to the mind; the text says this helps the food remain properly settled.
The commentary describes pleasant sensory objects as causes for the proper settling of food. It explains sadhu tishthati as remaining in a favorable state. It also records the alternative reading 'the sensory objects beginning with sound.'
The commentary explains why the pleasant sensory conditions mentioned previously matter. Jugupsita means censured or repulsive, and ashuci means impure or unclean.
शयनं चासनं वाऽपि नेच्छेद्वाऽपि द्रवोत्तरम् |
नाग्न्यातपौ न प्लवनं न यानं नापि वाहनम् ||४९०||
न चैकरससेवायां प्रसज्येत कदाचन |
शाकावरान्नभूयिष्ठमम्लं च न समाचरेत् ||४९१||
Meaning of the śloka
The passage advises against prolonged lying or sitting, a meal dominated by liquids, exposure to fire or sun, bathing or swimming, travel on foot, and riding after eating. It also advises against repeatedly relying on only one taste and against routinely eating meals dominated by leafy vegetables, pulses, or sour foods.
The commentary clarifies that lying or sitting is prohibited when prolonged, and dravottara means a meal rich in liquid. Plavana may mean bathing or crossing water by swimming; yana means going or travelling, while vahana means conveyance such as a chariot or horse. Na prasajyeta means not making something a repeated habit. Avaranna is explained as food made from pulses, and the warning concerns meals in which leafy vegetables or pulses predominate, as well as sour food.
Key terms
dravottara
Having an abundance of liquid; here, a liquid-heavy meal.
plavana
Bathing or, alternatively, crossing water by swimming.
yAna (yana)
Going or travel on foot in the commentary's distinction.
vAhana (vahana)
A conveyance, exemplified by a chariot or horse.
avarAnna (avaranna)
Food prepared from pulses, according to the commentary.
ekarasa
Reliance on a single taste.
Adhikarana ৩৫৫ (৪৯২) · Śloka ৪৯২
একৈকশঃ সমস্তান্ বা নাধ্যশ্নীযাদ্রসান্ সদা |৪৯২|
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एकैकशः समस्तान् वा नाध्यश्नीयाद्रसान् सदा |४९२|
Meaning of the śloka
One should not continually overeat either an individual taste or all the tastes together.
The commentary takes the verse as warning against excessive intake of the tastes, whether one at a time or collectively. A single taste may be prescribed with reference to a dosha or disease, whereas all tastes are prescribed for a healthy person. It records the variant 'one should not eat excessively.' Another reading says that one should not always eat the tastes singly or together; its interpreters explain that a healthy person should consume the six tastes successively rather than mixing and eating all of them at once, taking va in a conjunctive sense.
Key terms
rasa
Taste category; the commentary refers to the six tastes.
adhyashnIyAt (adhyashniyat)
Should eat excessively, according to the main explanation.
ShaDrasa (shadrasa)
The six tastes.
svastha
A healthy person in the commentary's dietary distinction.
One should not eat a second meal while the digestive fire has not become clear after the earlier meal. Eating again while the previously eaten food is only partly digested is said to impair the digestive fire.
The commentary frames this as a prohibition on eating twice when agni is weak. Pragbhukta means that the morning meal has been eaten, and avivikta agni indicates that one should not eat a second time at that stage. Vidagdha food is explained as partly cooked by the digestive fire and partly still raw or undigested. Pavaka here means the jatharanala, the digestive fire. The source numbering or ending is incomplete: the sloka includes 492 and 493, while the commentary ends by marking 492.
Key terms
avivikta agni
A digestive state that has not yet become clear after the previous meal.
vidagdha anna
Food described as partly digested and partly undigested.
pAvaka (pavaka)
The digestive fire, identified as jatharanala.
dviranna
Eating food a second time before the earlier meal has cleared.
Adhikarana ৩৫৭ (৪৯৩) · Śloka ৪৯৩
মাত্রাগুরুং পরিহরেদাহারং দ্রব্যতশ্চ যঃ ||৪৯৩||
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मात्रागुरुं परिहरेदाहारं द्रव्यतश्च यः ||४९३||
Meaning of the śloka
A person with the condition discussed should avoid food that becomes heavy because of its quantity, as well as food that is inherently heavy by its substance.
The commentary applies this instruction specifically to a person with manda agni. Even foods considered light, such as mudga, should be avoided when their quantity makes the meal heavy. Foods heavy by their inherent substance include masha, buffalo meat, boar meat, and similar items.
Key terms
mAtrAguru (matraguru)
Heavy because of the quantity consumed.
dravyataH guru (dravyatah guru)
Heavy by the inherent nature of the food substance.
mandAgni (mandagni)
A classical state of weak digestive fire.
mudga
A pulse cited as light but capable of becoming heavy in excessive quantity.
पिष्टान्नं नैव भुञ्जीत मात्रया वा बुभुक्षितः |
द्विगुणं च पिबेत्तोयं सुखं सम्यक् प्रजीर्यति |४९४|
Meaning of the śloka
One should preferably not eat foods made from flour or paste. If hungry and eating them, one should take only a small quantity and, according to the passage, drink twice that quantity of water so that they digest comfortably and properly.
The commentary presents this as avoidance of a food made heavy by its preparation. If pishtanna is eaten at all, it should be eaten only when hungry and in a small quantity; here matra is explicitly taken to indicate smallness. It further says to drink water in twice the quantity when eating such food.
पेयलेह्याद्यभक्ष्याणां गुरु विद्याद्यथोत्तरम् ||४९४||
Meaning of the śloka
Among substances that are drunk, licked, eaten as a meal, and chewed as snacks, each successive category should be understood as heavier than the preceding one.
The commentary explains the relative lightness and heaviness of four modes of intake. Peya includes drinks, lehya includes lickable substances such as honey, adya includes staple meals such as cooked rice, and bhakshya includes chewable preparations such as modaka.
Key terms
peya
A drinkable substance.
lehya
A substance taken by licking, exemplified by honey.
Adya (adya)
Food eaten as a meal, exemplified by cooked rice.
bhakShya (bhakshya)
A chewable snack or preparation, exemplified by modaka.
गुरूणामर्धसौहित्यं लघूनां तृप्तिरिष्यते |
द्रवोत्तरो द्रवश्चापि न मात्रागुरुरिष्यते ||४९५||
Meaning of the śloka
For heavy foods, the recommended degree of satiety is one-half; for light foods, satiety is permitted. Liquid foods and meals containing abundant liquid are not regarded as becoming heavy merely because of quantity.
The commentary asks what quantities make the previously discussed light and heavy foods heavy by measure. For foods heavy through preparation or inherent nature, such as modaka and masha, it explains a restricted degree of satiety. For still heavier foods, such as flour preparations and boar meat, it gives three-part satiety, deriving this sense from ardha as a word denoting a portion. It then distinguishes very light foods, for which full satiety is allowed, from light foods, for which only slight satiety is intended. Finally, it says that liquid foods and liquid-rich meals do not acquire quantitative heaviness in the same way; dravottara is exemplified by preparations rich in takra, and drava by drinkable foods. The commentary's detailed fractions do not align transparently with the sloka's brief wording.
Key terms
ardhasauhitya
A restricted degree of satiety expressed in the verse as one-half.
laghu
Light in the classical dietetic classification.
guru
Heavy in the classical dietetic classification.
dravottara
A preparation in which liquid predominates, exemplified here by one rich in takra.
mAtrAguru (matraguru)
Made heavy because of the quantity consumed.
sauhitya
Satiety or fullness.
Adhikarana ৩৬১ (৪৯৬) · Śloka ৪৯৬
দ্রবাঢ্যমপি শুষ্কং তু সম্যগেবোপপদ্যতে |৪৯৬|
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द्रवाढ्यमपि शुष्कं तु सम्यगेवोपपद्यते |४९६|
Meaning of the śloka
Even a dry food is considered suitable when it is accompanied by plentiful liquid.
The commentary qualifies the preceding concern that dry food obstructs the channels. It says that a dry food, when combined with abundant liquid, becomes properly suitable and does not produce that fault.
Key terms
shuShka (śuṣka)
Dry food or a food having a drying quality.
dravADhya (dravāḍhya)
Accompanied by or rich in liquid.
sroto'varodha (sroto-'varodha)
Obstruction of bodily channels in the classical framework.
विशुष्कमन्नमभ्यस्तं न पाकं साधु गच्छति ||४९६||
पिण्डीकृतमसङ्क्लिन्नं विदाहमुपगच्छति |४९७|
Meaning of the śloka
Habitually eating food that is excessively dry does not lead to proper digestion. It forms a compact mass, is insufficiently moistened, and undergoes vidāha.
The commentary describes the fault of repeatedly eating dry food by itself. Abhyasta means habitually consumed, and 'does not digest properly' means it does not reach a wholesome outcome. It explains that the food becomes massed together and inadequately moistened, then undergoes vidāha or faulty, burning digestion.
When pitta remains in a person's food-carrying channel or at the site of digestion, food that is inherently vidāhin—and even other food—is said to undergo vidāha.
After describing delayed vidāha from dry food, the commentary presents a more immediate cause. It identifies the annavaha channel here with the stomach and pakti with the seat of agni. Under this condition, either food known to cause vidāha or food not ordinarily considered vidāhin may undergo the same faulty transformation.
Key terms
annavaha srotas
The food-carrying channel, identified here with the stomach.
pakti
The site or process of digestion, glossed as the seat of agni.
vidAhi (vidāhin)
Having a tendency to produce vidāha in the classical account.
The commentary applies the warning both to dry food and to other problematic foods. It gives flour preparations as examples of dry food, milk with fish as an example of viruddha or incompatible food, and chickpeas and masūra as examples of foods causing viṣṭambha. Vahnivyāpad is explained as weakening of agni.
Key terms
viruddha
A food combination regarded as incompatible in the classical framework.
viShTambhi (viṣṭambhin)
Causing obstruction, retention, or abdominal stasis in this context.
vahnivyApad (vahni-vyāpad)
A disorder or weakening of digestive fire.
kShIramatsya (kṣīra-matsya)
Milk and fish, cited by the commentary as an incompatible combination.
Ajīrṇa is described as āma, vidagdha, or viṣṭabdha according to kapha, pitta, or vāta respectively. Some also recognize a fourth type arising from a residual portion of rasa.
The commentary introduces nearby doṣic causes and classifications of indigestion after the more remote causes of disturbed digestive fire. The residual rasa is described as a portion remaining after the food has otherwise been digested. Because it is affected by only a small degree of doṣa, this fourth form is not named after a particular doṣa.
Key terms
ajIrNa (ajīrṇa)
Indigestion in the classical classification.
Ama (āma)
The kapha-associated form of ajīrṇa named here.
vidagdha
The pitta-associated form of ajīrṇa named here.
viShTabdha (viṣṭabdha)
The vāta-associated obstructed form of ajīrṇa.
rasasheSha (rasa-śeṣa)
A residual portion of rasa remaining after digestion, proposed as a fourth type.
अत्यम्बुपानाद्विषमाशनाद्वा सन्धारणात् स्वप्नविपर्ययाच्च |
कालेऽपि सात्म्यं लघु चापि भुक्तमन्नं न पाकं भजते नरस्य ||५००||
ईर्ष्याभयक्रोधपरिक्षतेन लुब्धेन शुग्दैन्यनिपीडितेन |
प्रद्वेषयुक्तेन च सेव्यमानमन्नं न सम्यक् परिणाममेति ||५०१||
Meaning of the śloka
Even food that is timely, accustomed, and light may fail to digest because of excessive drinking of water, irregular eating, suppression of natural urges, or reversal of the usual sleep pattern. Food eaten by a person overwhelmed by envy, fear, anger, greed, grief, dejection, or hostility likewise does not undergo proper transformation.
The commentary gives causes of ajīrṇa. It defines reversal of sleep as staying awake at night and sleeping by day. Having first listed bodily causes, it then presents mental causes associated with rajas and tamas: envy is intolerance of another's prosperity, fear is alarm arising from another, anger has the character of wishing harm, greed is acquisitiveness, grief and dainya afflict the person, and pradveṣa is interpreted as jealous hostility.
Key terms
viShamAshana (viṣamāśana)
Irregular or improper timing and pattern of eating.
sandhAraNa (sandhāraṇa)
Suppression or restraint of natural urges in this context.
svapnaviparyaya (svapna-viparyaya)
Reversal of the sleep pattern, explained as night waking and daytime sleep.
In āma ajīrṇa, the food retains sweetness; in vidagdha ajīrṇa, it becomes sour and is only partly digested. Viṣṭabdha ajīrṇa is marked by severe pricking pain and obstructed vāta. A fourth form, attributed to residual rasa, is described when clean belching has returned but desire for food does not arise, heaviness is felt in the cardiac region, and salivation is present.
The commentary explains that the sweetness of āma arises through kapha disturbance or the food taking on a kapha-like nature; heaviness, oiliness, itching, and other kapha effects should also be understood. Vidagdha is partially digested food that has become sour, with sour, bitter, or acidic belching and other pitta effects implied. Viṣṭabdha is identified by intense pricking pain and vāta that is not moving or is especially obstructed; yawning, body ache, headache, and other vāta effects are also to be understood. In the residual-rasa form, appetite does not return despite clear belching, while heaviness in the heart region and salivary flow remain. The commentary says these are concise signs of ajīrṇa.
Key terms
Amasa~jj~ja (āma-saṃjña)
The form of ajīrṇa characterized here by retained sweetness and kapha features.
vidagdhasa~jj~ja (vidagdha-saṃjña)
The partly digested, sour form associated with pitta features.
viShTabdha (viṣṭabdha)
The obstructed form associated with severe pain and restricted vāta.
Fainting, delirious or incoherent speech, vomiting, excessive salivation, bodily weakness, vertigo, and even death are listed as complications arising from ajīrṇa.
After the diagnostic signs of ajīrṇa, the commentary explains its possible consequences in terms also found among general signs of disease. Mūrcchā is loss of consciousness, pralāpa is incoherent speech, vamathu is vomiting, and sadana is bodily fatigue or collapse; another interpretation understands sadana as a sensation as though the limbs were splitting. Bhrama is vertigo likened to the sensation of being mounted on a revolving wheel.
Key terms
mUrcchA (mūrcchā)
Loss of consciousness or fainting.
pralApa (pralāpa)
Incoherent or disordered speech.
sadana
Bodily weakness or collapse; alternatively, a splitting sensation in the limbs.
For āma-type indigestion, fasting or lightening therapy is prescribed; for vidagdha indigestion, emesis is said to be beneficial; for viṣṭabdha indigestion, sudation is prescribed; and when only residual rasa remains, one should sleep. In the indicated condition the person is to be made to vomit promptly with warm salt water, or abstain from food until the normal state returns. Afterward, because the body is weakened, the person should be managed with lightening measures until normality of doṣas, vitality, and strength is restored.
The commentary explains treatment for forms of ajīrṇa. In āma, laṅghana is usual, though vomiting may also be used conditionally when there is उत्क्लेद (utkleda). For vidagdha indigestion it recommends vomiting because retained deranged sour rasa is said to risk kuṣṭha and other illness. Some read the instructions in reverse—vomiting for āma and laṅghana for vidagdha—but Gayī rejects that reading. Sudation is prescribed for viṣṭabdha because it is understood to digest āma and overcome vāta. For residual rasa, the conjunctive wording is said also to include sudation and digestive medicine, with the latter given alongside food at mealtime. Warm salt water is specified for inducing vomiting in vidagdha. Abstinence continues until indigestion ceases, followed by lightening care until doṣas and prāṇa, glossed as strength, return to normal.
Key terms
Ama (āma)
A classical state of incompletely processed material or a form of indigestion.
vidagdha
A form of indigestion associated here with deranged sour rasa.
viShTabdha (viṣṭabdha)
An obstructed form of indigestion associated with vāta.
la~gghana (laṅghana)
Lightening treatment, including temporary restriction of food in this passage.
rasasheSha (rasa-śeṣa)
A residual post-digestive state described as another type of indigestion.
Adhikarana ৩৭০ (৫০৮-৫০৯) · Śloka ৫০৯
হিতাহিতোপসংযুক্তমন্নং সমশনং স্মৃতম্ |
বহু স্তোকমকালে বা তজ্জ্ঞেযং বিষমাশনম্ ||৫০৮||
অজীর্ণে ভুজ্যতে যত্তু তদধ্যশনমুচ্যতে |
ত্রযমেতন্নিহন্ত্যাশু বহূন্ব্যাধীন্করোতি বা ||৫০৯||
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हिताहितोपसंयुक्तमन्नं समशनं स्मृतम् |
बहु स्तोकमकाले वा तज्ज्ञेयं विषमाशनम् ||५०८||
अजीर्णे भुज्यते यत्तु तदध्यशनमुच्यते |
त्रयमेतन्निहन्त्याशु बहून्व्याधीन्करोति वा ||५०९||
Meaning of the śloka
Eating wholesome and unwholesome foods together is called samaśana. Eating too much, too little, or at an improper time is called viṣamāśana. Eating again before the previous food has digested is called adhyāśana. These three are said to cause many disorders or quickly destroy the person.
In connection with ajīrṇa, the commentary defines patterns considered similarly harmful. One explanation of samaśana is combining wholesome and unwholesome foods in one meal, illustrated by combining new and old grain, mature and tender vegetables, or hot and cold items of the same class. Another explanation is a combination that turns an otherwise wholesome item unwholesome, exemplified by cow’s milk with fish. Viṣamāśana includes excessive or insufficient quantity and eating either before or after the proper time. Adhyāśana is eating while the earlier meal remains undigested. The final warning applies to all three.
Key terms
samashana (samaśana)
Eating wholesome and unwholesome foods together, with two interpretations preserved.
viShamAshana (viṣamāśana)
Eating too much, too little, or at an improper time.
Cold water is said to bring food affected by vidagdha indigestion quickly toward proper digestion: through its coolness it checks pitta, and through its moistening quality it carries the material downward.
The commentary again gives a treatment for vidagdha ajīrṇa. It construes the particles to mean that cold water acts in the person by its moistening quality and counteracts pitta. Some authorities regard the entire passage beginning here and continuing through the later line about hunger destroying a person of poor judgment like poison as non-authorial; the commentator rejects that view because Gayadāsa accepts the text.
Key terms
vidagdha ajIrNa (vidagdha ajīrṇa)
A classical form of indigestion associated here with pitta and altered food.
shItAmbu (śītāmbu)
Cold water.
AkledibhAva (ākledi-bhāva)
A moistening quality said to move the affected material downward.
anArSha (anārṣa)
Regarded by some textual authorities as not belonging to the original sage-authored text.
विदह्यते यस्य तु भुक्तमात्रे दह्येत हृत्कोष्ठगलं च यस्य |
द्राक्षाभयां माक्षिकसम्प्रयुक्तां लीढ्वाऽभयां वा स सुखं लभेत ||५११||
Meaning of the śloka
When food causes burning immediately after it is eaten, with burning in the heart region, abdomen, and throat, the person is said to obtain relief by licking harītakī combined with grapes, or harītakī combined with honey.
The commentary treats burning from food located in the āmāśaya. In the first formulation, harītakī is taken with grapes; the second is harītakī with mākṣika, interpreted as honey. Another reading has bhuktamātram rather than bhuktamātre and means that the āmāśaya begins to burn as soon as the food reaches it. Hṛt is described as the downward-facing, lotus-bud-shaped heart, and koṣṭha as the abdomen.
Key terms
annavidAha (anna-vidāha)
Burning attributed to food in the upper digestive region.
abhayA (abhayā)
Harītakī, the principal substance in both formulations.
drAkShA (drākṣā)
Grapes, combined with harītakī in the first formulation.
If a strong, well-nourished person suspects indigestion at the morning meal time, the passage says that after taking harītakī with dry ginger, the person may confidently eat suitable food.
The commentary presents a pacifying measure for rasa-avaśeṣa indigestion. A person who suspects indigestion in the morning is instructed to consume harītakī together with śuṇṭhī at mealtime and then eat wholesome food without apprehension.
Key terms
rasAvasheShAjIrNa (rasa-avaśeṣa-ajīrṇa)
A residual form of indigestion to which the commentary applies the instruction.
shuNThI (śuṇṭhī)
Dry ginger.
abhayA (abhayā)
Harītakī.
hita anna
Food regarded as suitable or wholesome for the person.
स्वल्पं यदा दोषविबद्धमामं लीनं न तेजःपथमावृणोति |
भवत्यजीर्णेऽपि तदा बुभुक्षा या मन्दबुद्धिं विषवन्निहन्ति ||५१३||
Meaning of the śloka
When only a small amount of āma, obstructed by doṣas and lodged to one side, does not block the path of digestive fire, hunger may arise even during indigestion. The passage warns that this hunger can destroy a person of poor judgment like poison if mistaken as a reason to eat.
The commentary takes ‘small’ as qualifying āma, though others take it to describe the degree to which even a small amount obstructs the path of tejas. Līna describes āma lodged on one side by vāyu, and tejaḥpatha means the pathway of jaṭharāgni. The warning concerns a person who responds uncritically to hunger despite indigestion. Some editions add a verse directing that two quarters of the stomach be filled with food, one with drink, and one left for vāyu and related factors; because all the compilers omit it, this commentary says it should not be read here.
Key terms
Ama (āma)
Incompletely processed material associated with indigestion in classical theory.
tejaHpatha (tejaḥ-patha)
The pathway of digestive fire, glossed as jaṭharāgni.
lIna (līna)
Lodged to one side, attributed by the commentary to vāyu.
bubhukShA (bubhukṣā)
Hunger arising here despite the presence of indigestion.
The text next explains the actions by which qualities residing in different substances are inferred. Cold is pleasing and checking and is said to overcome fainting, thirst, sweating, and burning; hot has opposite actions and especially promotes digestion. Unctuous produces lubrication and softness and is said to support strength and complexion; dry has opposite effects and is especially checking and rough. Slimy is described as life-supporting, strengthening, joining, kapha-producing, and heavy; clear or non-slimy has opposite actions and dries moisture and supports healing. Sharp causes burning, ripening, and discharge; soft acts oppositely. Heavy causes fatigue and coating, supports strength, satisfies, and builds the body; light acts oppositely and is scraping and healing. The text then describes liquid as moistening; dense as gross and binding; smooth like slimy; rough like clear; subtle as penetrating and pleasantly acting; fragrant as pleasing, and foul-smelling as its opposite, producing nausea and dislike of food. Flowing promotes downward movement; slow sustains bodily functioning. Vyavāyin spreads through the whole body before digestion; vikāsin loosens bonds among the dhātus as it spreads; quick-acting moves rapidly like oil on water; and subtle follows minute channels. These are presented as the qualities and their characteristic actions.
The commentary says qualities such as cold are recognized through their actions. Cold is pleasant and is said to check thirst, sweating, fainting, and burning; hot has the opposite effects and particularly promotes pācana, including the ripening of wounds. Unctuousness causes lubrication and softness, while dryness causes roughness and hardness and is especially checking in conditions such as atisāra. Picchila sustains life, kapha, and union, including the joining of a fracture. Viśada is its opposite: non-joining, non-sustaining, non-slimy, moisture-removing, and healing. Tīkṣṇa causes burning, maturation, and flow; mṛdu is said to lack these effects. Guru causes bodily fatigue, increased coating or waste, kapha-strength, satisfaction, and growth; laghu does the reverse, reduces kapha, scrapes or thins, and heals. The first ten qualities are thus explained through actions. Among the next set, drava moistens and sāndra produces consolidation. A variant reads ‘liquid moistens and dry binds’; dryness then binds by removing moisture so parts do not separate. Smooth resembles slimy, and rough resembles clear, including non-joining and emaciating effects. Sūkṣma penetrates; fragrance promotes liking, while bad odour causes nausea and two kinds of aversion—lack of desire for food and loss of taste while eating. Some gloss hṛllāsa as retching, others as vomiting. Sara promotes vāta and stool downward; manda sustains the body by remaining in it. Vyavāyin spreads before digestion like alcohol or poison; a variant reads bhāvāya rather than pākāya, interpreted either as remaining in place or producing a characteristic intention according to the substance’s power. Vikāsin similarly spreads before digestion but loosens dhātu bonds. Some call vyavāyin a special kind of sara and vikāsin a special kind of tīkṣṇa, which Gayī rejects. Some read sthūla here, but the commentator omits it for lack of textual support. To reconcile the stated count of twenty with more named qualities, some omit vyavāyin, vikāsin, and āśukārin; others treat ‘twenty’ as non-exclusive; still others read ‘and ten others’, allowing the additional qualities.
Key terms
guNa (guṇa)
A quality inferred here from characteristic actions in substances.
picchila-vishada (picchila-viśada)
Slimy/cohesive and clear/non-slimy, presented as opposing qualities.
guru-laghu
Heavy and light, described through opposing bodily actions.
vyavAyI (vyavāyī)
Spreading through the body before undergoing digestion.
vikAsI (vikāsī)
Spreading and loosening the bonds of the dhātus.
AshukArI (āśukārī)
Acting or moving rapidly, compared with oil spreading on water.
The commentary defines this inquiry into the course of food as determining what an eaten food consists of, which substance and qualities it assumes after digestion, and which bodily elements it nourishes after reaching its destination.
Key terms
AhAragati (āhāra-gati)
The course or fate of food after ingestion.
pAkva (pakva)
Having undergone digestion or transformation.
dravyaguNa (dravya-guṇa)
The substance and qualities assumed after digestion.
puShNAti (puṣṇāti)
Nourishes or supports after reaching its destination.
The body is constituted from the five bhutas, and food likewise has a five-bhuta nature. When properly digested in five ways, food is said to increase its corresponding constituents and qualities in the body.
The commentary explains that both the body and food arise from or possess the nature of the five mahabhutas beginning with prithvi. Proper fivefold digestion occurs through the five bhutagnis. In the main interpretation, guna refers to the substances bearing qualities, namely the elements: the earthy portion nourishes the earthy component, and the same principle applies to the others. Another interpretation takes guna as smell and the other sensory qualities, and sva as the five elemental substances; on this reading, food increases both its corresponding sensory qualities and elemental substances.
Key terms
pa~jcabhUta (panchabhuta)
The five constituent elements beginning with prithvi.
pA~jcabhautika (panchabhautika)
Composed of or having the nature of the five bhutas.
mahAbhUtAgni (mahabhutagni)
One of the five elemental digestive principles described by the commentary.
guNa (guna)
Interpreted either as the quality-bearing elemental substances or as sensory qualities such as smell.
Food in the avidagdha stage is said to increase kapha; food in the vidagdha stage increases pitta; and food that is completely digested and has lost its nutritive essence increases pavana.
The commentary describes how the stages of digestion traditionally increase the doshas. Avidagdha food is identified with the sweet stage and is said to increase kapha greatly. Vidagdha food, which has become sour, similarly increases pitta. Fully digested food is nissara, with its essence removed, and is said to increase pavana through its dryness.
Key terms
avidagdha
The undigested sweet stage of food in this account.
vidagdha
The digestive stage in which food is described as having become sour.
samyagvipakva
Completely or properly digested.
niHsAra (nissara)
Having its essence removed.
pavana
Vata or vayu in this passage.
Adhikarana ৩৭৯ (৫২৮) · Śloka ৫২৮
বিণ্মূত্রমাহারমলঃ সারঃ প্রাগীরিতো রসঃ |৫২৮|
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विण्मूत्रमाहारमलः सारः प्रागीरितो रसः |५२८|
Meaning of the śloka
Feces and urine are the waste products of food, while its essential part is rasa, which has been described earlier.
After discussing dosha increase during the stages of digestion, the commentary describes the products of final digestion: feces and urine as malas, and rasa as the essential product having the nature of a dhatu. It says rasa was explained previously in the discussion of blood.
Key terms
viNmUtra (vinmutra)
Feces and urine.
AhAramala (aharamala)
Waste products of food.
sAra (sara)
The essential or useful portion.
rasa
The first nourishing dhatu or essential product of food in this context.
The commentary explains that the other dhatus arise from this rasa. Vyana is a particular form of vata, and vikshipta means propelled or distributed. Because vyana pervades the whole body, including dosha, dhatu, and mala, it conveys rasa so that all the dhatus are nourished and increased. This is compared with irrigation channels nourishing separate fields.
Key terms
rasa
The nutritive dhatu carried onward to nourish the other dhatus.
vyAna (vyana)
A particular form of vata described as pervading the whole body.
vikShipta (vikshipta)
Propelled or distributed.
kulyAkedAranyAya (kulyakedaranyaya)
The analogy of irrigation channels distributing water among fields.
dhAtu (dhatu)
A bodily constituent nourished through rasa in this account.
कफः पित्तं मलः खेषु स्वेदः स्यान्नखरोम च |
नेत्रविट् त्वक्षु च स्नेहो धातूनां क्रमशो मलाः ||५२९||
Meaning of the śloka
In sequence, kapha, pitta, wastes in the bodily openings, sweat, nails and hair, ocular waste, and unctuousness of the skin are described as the malas of the respective dhatus.
The commentary maps particular malas to the dhatus in order. Feces and urine were already named as wastes of food. Kapha is the mala of rasa; pitta of rakta; secretions or waste in channels such as the ears, auditory passages, and mouth are associated with mamsa; sweat is the mala of medas; nails and hair are malas of asthi; and ocular discharge together with the skin's unctuousness is assigned to majja. These correspond successively to the dhatus from rasa through majja. Shukra, however, is said to be without mala, like imperishable gold refined a thousand times. Some hold that beard hair is the mala of shukra, citing beard loss in a man whose testes have been removed, but Gayi rejects this view.
Key terms
mala
A waste or secondary product assigned to a dhatu.
kha
A bodily opening or channel, such as those of the ear or mouth.
netraviT (netravit)
Ocular waste or discharge.
dhAtu (dhatu)
A bodily constituent to which a corresponding mala is assigned.
shukra
The reproductive dhatu, described in the accepted view here as having no mala.
During the day, the heart of a waking person is described as open like a lotus and the dhatus as not moistened; on that basis, the text says that an evening meal may be suitable even if the earlier food is not fully digested. At night, especially in sleep, the heart is described as closed and the dhatus as moist and relaxed; therefore, a morning meal is said to be unsuitable when the evening meal remains undigested.
The commentary answers how eating at day's end after a morning meal could avoid being classed as adhyashana, since eating over undigested food normally bears that name. In daytime, the heart is said to be expanded like a lotus and the dhatus unmoistened, so food at night may be suitable even if the earlier meal is not fully digested; an analogy is adding newly obtained milk before the earlier milk has formed. The word jagrata adds that the heart is naturally open by day even if a person is not awake. By contrast, at night and especially during sleep, the heart is said to contract and the dhatus to become moist and relaxed. The supplied sense is therefore that eating in the morning is unsuitable if the evening meal remains undigested.
Key terms
adhyashana
Eating another meal while earlier food remains undigested.
vibuddha hRudaya (vibuddha hridaya)
The heart described as open or expanded during the day.
sammIlita hRudaya (sammilita hridaya)
The heart described as closed or contracted at night.
The foremost scholar who diligently studies this method approved by the great sage, chief among royal seers, becomes qualified to prepare medicine for a ruler and for other eminent persons.
The commentary presents the benefit of studying the teachings just given. 'This method' may mean the teaching set out in the Sutrasthana generally or the dietary regimen taught here. It is approved by the great sage Dhanvantari, described as foremost among royal seers. A person who studies it carefully becomes a surisattama, an eminent scholar, qualified to prepare medicine for a king and for distinguished persons comparable to kings.
Key terms
vidhi
The prescribed method, interpreted as the Sutrasthana teaching or specifically the dietary regimen.
Thus ends the forty-sixth chapter of the Sutrasthana in the Sushruta Samhita, taught by the revered Shri Dhanvantari and composed by his disciple, the great sage Sushruta. With this, the first division, the Sutrasthana, is complete.
The commentary colophon states that the forty-sixth chapter is complete in Shri Dalhana's commentary on Sushruta entitled Nibandhasangraha, which elucidates the meanings of the collected teachings.
Key terms
puShpikA (pushpika)
A concluding colophon identifying the end of a chapter or section.
sUtrasthAna (Sutrasthana)
The first major division of the Sushruta Samhita, completed here.