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AYANAACADEMYby Dr Vijaya Dwarampudi
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४२. रसविशेषविज्ञानीयाध्यायः

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Adhikarana १ (१-२) · Śloka २

अथातो रसविशेषविज्ञानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now we shall explain the chapter concerning the distinctive understanding of rasa, as taught by Bhagavan Dhanvantari.

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अथात इत्यादि| रसविशेषो मधुरादिः, तस्य विज्ञानं विशिष्टं ज्ञानम्||१-२||

Meaning of the commentary

The distinctions of rasa are its forms beginning with madhura, and vijnana means a precise or specialized understanding of them.

Key terms

rasa
Taste, whose distinct forms beginning with madhura are examined in this chapter.
vij~jAna (vijnana)
Precise or specialized knowledge.

Adhikarana २ (३) · Śloka ३

आकाशपवनदहनतोयभूमिषु यथासङ्ख्यमेकोत्तरपरिवृद्धाः शब्दस्पर्शरूपरसगन्धाः, तस्मादाप्यो रसः | परस्परसंसर्गात् परस्परानुग्रहात् परस्परानुप्रवेशाच्च सर्वेषु सर्वेषां सान्निध्यमस्ति, उत्कर्षापकर्षात्तु ग्रहणम् | स खल्वाप्यो रसः शेषभूतसंसर्गाद्विदग्धः षोढा विभज्यते; तद्यथा- मधुरोऽम्लो लवणः कटुकस्तिक्तः कषाय इति | ते च भूयः परस्परसंसर्गात्त्रिषष्टिधा भिद्यन्ते | तत्र, भूम्यम्बुगुणबाहुल्यान्मधुरः, भूम्यग्निगुणबाहुल्यादम्लः, तोयाग्निगुणबाहुल्याल्लवणः , वाय्वग्निगुणबाहुल्यात् कटुकः, वाय्वाकाशगुणबाहुल्यात्तिक्तः, पृथिव्यनिलगुणबाहुल्यात् कषाय इति ||३||

Meaning of the śloka

In akasha, vayu, tejas, ap and prithvi, the qualities of sound, touch, visible form, taste and smell respectively increase one by one. Rasa is therefore apya, originating from water. Because the elements combine, support one another and enter into one another, every element is present in all of them; what is perceived depends upon relative predominance and deficiency. When this water-derived rasa is transformed through association with the other elements, it divides into six: madhura, amla, lavana, katu, tikta and kashaya. Through their mutual combinations these become sixty-three varieties. Madhura arises where the qualities of earth and water predominate; amla from earth and fire; lavana from water and fire; katu from air and fire; tikta from air and space; and kashaya from earth and air.

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रससामान्यस्य प्रथमं कारणसम्भवं दर्शयन्नाह- आकाशेत्यादि| आकाशपवनदहनतोयभूमिषु यथासङ्ख्यं शब्दस्पर्शरूपरसगन्धा ‘जायन्ते’ इति शेषः| किंविशिष्टास्ते? एकोत्तरपरिवृद्धा इति; तथाहि- शब्दगुणमाकाशं, शब्दस्पर्शगुणो वायुः, शब्दस्पर्शरूपगुणं तेजः, शब्दस्पर्शरूपरसगुणा आपः, शब्दस्पर्शरूपरसगन्धगुणा पृथ्वी; परस्परं भूतानुप्रवेशादित्थमेकोत्तरा वृद्धिर्ज्ञेया| आप्यो जलसम्भवः| तत्र सर्वेष्वेव भूतेषु सर्वभूतानां सान्निध्यमस्तीति दर्शयन्नाह- परस्परसंसर्गादित्यादि| परस्परसंसर्गात् अन्योन्यसंयोगात्, परस्परानुग्रहात् अन्योन्योपकारात्, परस्परानुप्रवेशात् अनुप्रवेशादेकात्मीभावात्, सर्वेषु भूतेषु, सर्वेषामाकाशादीनां, सर्वेषु द्रव्येष्वित्यन्ये| सर्वेषु भूतेषु सर्वभूतानां सान्निध्यमस्तीति सर्व एव गुणाः सर्वेषां भूतानां प्राप्नुवन्तीत्याह- उत्कर्षापकर्षादित्यादि|- उत्कर्षो वृद्धिः, अपकर्षो ह्रासः; आकाशाधिके द्रव्ये शब्दोऽधिकः, वाताधिके द्रव्ये स्पर्शोऽधिकः, एवं शेषेषु भूतेषु शेषगुणाः; तेन सर्वेषामेव भूतानां सर्वात्मकत्वेऽप्युत्कर्षेणाभिधानादाप्य एव रसः| यदि पुनरसौ रस आप्य एव नान्यभूतजः, स एवमपां स्वभावेनाव्यक्तरसत्वात्तेनाप्यव्यक्तरसेन भवितव्यमित्याह- शेषेत्यादि| पानीयादन्यानि भूतानि शेषभूतानि, तेषां संसर्गो मिलनं, ततो हेतोराप्यो रसोऽव्यक्तोऽपि कालसहायभूमिवियदनिलानलसंसर्गेण परिपाकान्तरं गतः, षोढा विभज्यते षट् प्रकारो भवति| तत्र यस्य यस्य शेषभूतस्य संसर्गाद्यो यो रस उत्पद्यते तं तं रसं दर्शयन्नाह- तत्रेत्यादि| ननु च, शेषभूतसंसर्गः प्रतिपादनीयः, तत् कथमुदकोपादनम्? उच्यते- निष्पत्तावेव तोयप्राधान्यमुक्तं; विशेषे तु न प्राप्नोतीति विशेषेऽपि तोयस्य प्राधान्यप्रतिपादनाय पृथिव्यम्बुगुणबाहुल्यादित्युक्तं, ‘तोयाग्निगुणबाहुल्यादम्ल’ इत्येके पठन्ति||३||

Meaning of the commentary

The commentary first explains the elemental origin of rasa in general. Akasha has sound; vayu has sound and touch; tejas has sound, touch and visible form; water has those qualities plus taste; and earth has all of these plus smell. This successive increase is understood through the mutual entry of the elements. Apya means originating from water. The elements are all present in one another through conjunction, mutual assistance and interpenetration, the last meaning their becoming integrated. Some interpret 'in all' as referring to all substances rather than all elements. Although every quality might consequently belong to every element, a quality becomes evident according to increase or decrease in the corresponding element: sound is more evident when akasha predominates, touch when vayu predominates, and so on. Thus rasa is specifically called apya by predominance. A possible objection is that water itself has an unmanifest taste, so a wholly water-derived rasa should also be unmanifest. The response is that, with time as an assisting condition, contact with earth, space, air and fire brings the unmanifest water-derived rasa to a further transformation and produces six forms. Water is mentioned again in the accounts of particular tastes to reaffirm its predominance even at that stage. One variant reads that amla arises through predominance of water and fire, rather than earth and fire.

Key terms

Apya (apya)
Originating from or predominantly associated with water.
utkarSha (utkarsha)
Relative predominance or increase that makes a quality perceptible.
apakarSha (apakarsha)
Relative decrease, paired with predominance in explaining perceptibility.
anupravesha
Mutual entry or interpenetration of the elements, explained as integration.
madhura
Sweet taste, attributed here to predominance of earth and water.
kaShAya (kashaya)
Astringent taste, attributed here to predominance of earth and air.

Adhikarana ३ (४) · Śloka ४

तत्र, मधुराम्ललवणा वातघ्नाः, मधुरतिक्तकषायाः पित्तघ्नाः, कटुतिक्तकषायाः श्लेष्मघ्नाः ||४||

Meaning of the śloka

Madhura, amla and lavana are described as reducing vata; madhura, tikta and kashaya as reducing pitta; and katu, tikta and kashaya as reducing shleshma.

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षण्णां रसानां क्रियाविशेषं दर्शयन्नाह- तत्रेत्यादि||४||

Meaning of the commentary

This verse states the particular actions assigned to the six rasas by grouping the tastes according to which dosha they are said to reduce.

Key terms

vAtaghna (vataghna)
Described in the source as reducing or counteracting vata.
pittaghna
Described in the source as reducing or counteracting pitta.
shleShmaghna (shleshmaghna)
Described in the source as reducing or counteracting shleshma.

Adhikarana ४ (५) · Śloka ५

तत्र वायोरात्मैवात्मा, पित्तमाग्नेयं, श्लेष्मा सौम्य इति ||५||

Meaning of the śloka

Vata has vayu itself as its source; pitta is of the nature of agni; and shleshma is of the nature of Soma.

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दोषाणामुत्पत्तिकारणमाह- तत्रेत्यादि| आत्मैवात्मेति आत्मैव योनिः, वायुतो वातोत्पत्तिरित्यर्थः; पित्तमाग्नेयमिति अनलः पित्तस्य योनिरित्यर्थः; श्लेष्मा सौम्य इति सोमादुत्पद्यत इत्यर्थः||५||

Meaning of the commentary

The verse explains the proposed sources of the doshas. The repeated expression 'itself is the self' means that vayu is the yoni or source of vata. Agni is similarly the source of pitta, while shleshma is said to arise from Soma.

Key terms

yoni
Source or originating principle in the commentary's explanation.
Agneya (agneya)
Of the nature or origin of agni, said here of pitta.
saumya
Of the nature or origin of Soma, said here of shleshma.

Adhikarana ५ (६) · Śloka ६

त एते रसाः स्वयोनिवर्धना, अन्ययोनिप्रशमनाश्च ||६||

Meaning of the śloka

These rasas increase that from which they themselves originate and pacify what has a different source.

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त एते इत्यादि| स्वयोनिवर्धना इति येभ्यः कारणेभ्यो मधुरादयो रसा उत्पद्यन्ते तानि वर्धयन्तीत्यर्थः||६||

Meaning of the commentary

To say that the rasas increase their own source means that madhura and the other tastes increase the causal elements from which each is said to arise. They pacify factors arising from a different elemental source.

Key terms

svayoni
The source or causal elements from which a particular rasa is said to arise.
vardhana
Increasing or strengthening.
prashamana
Pacifying or reducing.

Adhikarana ६ (७) · Śloka ७

केचिदाहुः- अग्नीषोमीयत्वाज्जगतो रसा द्विविधाः- सौम्या आग्नेयाश्च | मधुरतिक्तकषायाः सौम्याः; कट्वम्ललवणा आग्नेयाः | तत्र मधुराम्ललवणाः स्निग्धा गुरवश्च, कटुतिक्तकषाया रूक्षा लघवश्च; सौम्याः शीताः, आग्नेया उष्णाः ||७||

Meaning of the śloka

Some authorities divide rasa into two groups because the world is constituted through Agni and Soma: saumya and agneya. Madhura, tikta and kashaya are saumya; katu, amla and lavana are agneya. Madhura, amla and lavana are unctuous and heavy, while katu, tikta and kashaya are dry and light. The saumya tastes are cold and the agneya tastes hot.

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केचिदित्यादि| अग्नीषोमीयत्वादिति अग्निश्च सोमश्च योनिर्जगत इत्यर्थः|सौम्याश्चाग्नेयाश्चेति चकारद्वयात् स्नेहरूक्षगुरुत्वलघुत्वैरपि द्वैविध्यं सूचयति||७||

Meaning of the commentary

The phrase that the world is agnishomiya means that Agni and Soma are regarded as its two sources. The repeated conjunctions in 'saumya and agneya' also indicate further twofold divisions according to unctuousness versus dryness and heaviness versus lightness.

Key terms

agnIShomIya (agnishomiya)
Constituted through the paired principles Agni and Soma.
saumya
Belonging to the Soma-associated group, characterized here as cold.
Agneya (agneya)
Belonging to the Agni-associated group, characterized here as hot.
snigdha
Unctuous, assigned here to madhura, amla and lavana.
rUkSha (ruksha)
Dry, assigned here to katu, tikta and kashaya.

Adhikarana ७ (८(१)) · Śloka ८

तत्र शैत्यरौक्ष्यलाघववैशद्यवैष्टम्भ्यगुणलक्षणो वायुः, तस्य समानयोनिः कषायो रसः; सोऽस्य शैत्याच्छैत्यं वर्धयति, रौक्ष्याद्रौक्ष्यं, लाघवाल्लाघवं, वैशद्याद्वैशद्यं, वैष्टम्भ्याद्वैष्टम्भ्यमिति; (१) |८|

Meaning of the śloka

Vata is characterized by coldness, dryness, lightness, clarity or non-sliminess, and obstructiveness. Kashaya rasa shares the same elemental source. Through its coldness it increases vata's coldness, through dryness its dryness, through lightness its lightness, through clarity its clarity, and through obstructiveness its obstructive quality.

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मधुरेत्यादि| समानयोनिः तुल्ययोनिरित्यर्थः||८(१)||

Meaning of the commentary

The commentary glosses samanayoni as having the same or a similar source. Its opening words, however, read 'madhura and so forth,' which does not directly match this supplied verse about kashaya and may be a displaced or formulaic textual remnant.

Key terms

samAnayoni (samanayoni)
Having the same or a similar elemental source.
vaishadya
Clarity or absence of sliminess, counted here among vata's qualities.
vaiShTambhya (vaishtambhya)
Obstructiveness or a tendency to cause obstruction.
kaShAya (kashaya)
Astringent taste, said here to share vata's source and increase like qualities.

Adhikarana ८ (८(२)) · Śloka ८

औष्ण्यतैक्ष्ण्यरौक्ष्यलाघववैशद्यगुणलक्षणं पित्तं, तस्य समानयोनिः कटुको रसः; सोऽस्य औष्ण्यादौष्ण्यं वर्धयति, तैक्ष्ण्यात्तैक्ष्ण्यं, रौक्ष्याद्रौक्ष्यं, लाघवाल्लाघवं, वैशद्याद्वैशद्यमिति(२) |८|

Meaning of the śloka

Pitta is characterized by the qualities of heat, sharpness, dryness, lightness and clarity. Katuka rasa has a similar origin or nature; through each corresponding quality, it increases pitta's heat, sharpness, dryness, lightness and clarity.

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औष्ण्येत्यादि||८(२)||

Meaning of the commentary

The supplied commentary only introduces the passage by its opening word and adds no further explanation.

Key terms

pitta
The dosha characterized here by heat, sharpness, dryness, lightness and clarity.
kaTuka rasa (katuka rasa)
Pungent taste, described as sharing qualities with pitta.
samAnayoni (samana-yoni)
Having a similar source or qualitative nature.

Adhikarana ९ (८(३-४)) · Śloka ८

माधुर्यस्नेहगौरवशैत्यपैच्छिल्यगुणलक्षणः श्लेष्मा; तस्य समानयोनिर्मधुरो रसः, सोऽस्य माधुर्यान्माधुर्यं वर्धयति, स्नेहात् स्नेहं, गौरवाद्गौरवं, शैत्याच्छैत्यं, पैच्छिल्यात्पैच्छिल्यमिति (३) ||८|| तस्य पुनरन्ययोनिः कटुको रसः; स श्लेष्मणः प्रत्यनीकत्वात् कटुकत्वान्माधुर्यमभिभवति, रौक्ष्यात् स्नेहं, लाघवाद्गौरवम्, औष्ण्याच्छैत्यं, वैशद्यात् पैच्छिल्यमिति | तदेतन्निदर्शनमात्रमुक्तं भवति (४) ||८||

Meaning of the śloka

Shleshma is characterized by sweetness, unctuousness, heaviness, coolness and sliminess. Madhura rasa shares its nature and increases each corresponding quality. Katuka rasa, by contrast, is opposed to shleshma: its pungency overcomes sweetness, dryness overcomes unctuousness, lightness overcomes heaviness, heat overcomes coolness, and clarity overcomes sliminess. This is given only as an illustration.

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माधुर्येत्यादि| तस्य श्लेष्मणः| प्रत्यनीकत्वात् विरुद्धत्वात्| निदर्शनमात्रमुक्तमिति दृष्टान्तमात्रमुक्तम्||८(३-४)||

Meaning of the commentary

The commentary clarifies that the pronoun refers to shleshma, that pratyanika means opposed or contrary, and that the account is offered merely as an example rather than an exhaustive statement.

Key terms

shleShmA (shleshma)
The dosha characterized here by sweetness, unctuousness, heaviness, coolness and sliminess.
madhura rasa
Sweet taste, said here to reinforce qualities shared with shleshma.
pratyanIka (pratyanika)
Opposed or contrary in qualities.
nidarshanamAtra (nidarshana-matra)
Only an illustrative example, rather than a complete account.

Adhikarana १० (९) · Śloka ९

रसलक्षणमत ऊर्ध्वं वक्ष्यामः- तत्र, यः परितोषमुत्पादयति प्रह्लादयति तर्पयति जीवयति मुखोपलेपं जनयति श्लेष्माणं चाभिवर्धयति स मधुरः; यो दन्तहर्षमुत्पादयति मुखास्रावं जनयति श्रद्धां चोत्पादयति सोऽम्लः; यो भक्तरुचिमुत्पादयति कफप्रसेकं जनयति मार्दवं चापादयति स लवणः; यो जिह्वाग्रं बाधते उद्वेगं जनयति शिरो गृह्णीते नासिकां स्रावयति स कटुकः; यो गले चोषमुत्पादयति मुखवैशद्यं जनयति भक्तरुचिं चापादयति हर्षं च स तिक्तः; यो वक्त्रं परिशोषयति जिह्वां स्तम्भयति कण्ठं बध्नाति हृदयं कर्षति पीडयति च स कषाय इति ||९||

Meaning of the śloka

The distinguishing signs of the six tastes are described as follows. Madhura gives satisfaction, pleasure and nourishment, sustains life, coats the mouth and increases shleshma. Amla causes sensitivity of the teeth, salivation and desire for food. Lavana promotes appetite, produces kapha secretion and softness. Katuka troubles the tip of the tongue, causes agitation, affects the head and makes the nose run. Tikta produces a drawing sensation in the throat, clears the mouth, promotes appetite and causes horripilation. Kashaya dries the mouth, immobilizes the tongue, constricts the throat, and draws upon and troubles the heart region.

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रसलक्षणमित्यादि| परितोषः परितुष्टिः| प्रह्लादयति सुखमुत्पादयति| तर्पयति तृप्तिं करोति| जीवयति प्राणान् धारयति| उपलेपो मलवृद्धिः| दन्तहर्षो दन्तकुण्ठता| कफप्रसेकः श्लेष्मास्रावः| शिरो गृह्णीते उद्वेजकत्वेन, न तु कफवातवेदनाभिः| चोष आकर्षणम्| हर्षो रोमहर्षः||९||

Meaning of the commentary

The commentary glosses paritosha as complete satisfaction, prahladana as producing pleasure, tarpana as producing contentment, and jivana as sustaining the vital breaths. Mouth coating means an increase of residue or impurity. Dantaharsha is tooth sensitivity or blunting, and kapha-praseka is secretion of shleshma. Katuka's effect on the head is attributed to its disturbing character, rather than pain caused by kapha or vata. Chosha means a drawing or contracting sensation, and harsha means erection of the body hair.

Key terms

madhura
Sweet taste, recognized here by satisfaction, nourishment and coating of the mouth.
amla
Sour taste, recognized here by tooth sensitivity, salivation and desire for food.
lavaNa (lavana)
Salty taste, associated here with appetite, kapha secretion and softness.
kaTuka (katuka)
Pungent taste, associated here with irritation of the tongue tip and nasal discharge.
tikta
Bitter taste, associated here with a drawing throat sensation and clarity of the mouth.
kaShAya (kashaya)
Astringent taste, associated here with drying and constricting sensations.

Adhikarana ११ (१०(१)) · Śloka १०

रसगुणानत ऊर्ध्वं वक्ष्यामः- तत्र, मधुरो रसो रसरक्तमांसमेदोऽस्थिमज्जौजःशुक्रस्तन्यवर्धनश्चक्षुष्यः केश्यो वर्ण्यो बलकृत्सन्धानः शोणितरसप्रसादनो बालवृद्धक्षतक्षीणहितः षट्पदपिपीलिकानामिष्टतमस्तृष्णामूर्च्छादाहप्रशमनः षडिन्द्रियप्रसादनः कृमिकफकरश्चेति; स एवङ्गुणोऽप्येक एवात्यर्थमासेव्यमानः कासश्वासालसकवमथुवदनमाधुर्यस्वरोपघातकृमिगलगण्डानापादयति तथाऽर्बुदश्लीपदबस्तिगुदोपलेपाभिष्यन्दप्रभृतीञ्जनयति(१) |१०|

Meaning of the śloka

Madhura rasa is said to increase rasa, blood, muscle, fat, bone, marrow, ojas, shukra and breast milk; to benefit the eyes, hair, complexion and strength; to promote union or healing and clarity of blood and rasa; and to suit children, older people, the injured and the depleted. It is especially desired by bees and ants, calms thirst, fainting and burning, and pleases the six senses, while also producing worms and kapha. Despite these qualities, excessive exclusive use is said to cause cough, breathing difficulty, alasaka, vomiting, sweetness in the mouth, impairment of voice, worms, galaganda, arbuda, shlipada, coating of the bladder and rectum, abhishyanda and related disorders.

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रसगुणानित्यादि| षष्ठमिन्द्रियं मनः| तस्येदानीमतिसेव्यमानस्यातिसेवां दोषकरीं निदर्शयन्नाह- स एवङ्गुण इत्यादि||१०(१)||

Meaning of the commentary

The commentary identifies the mind as the sixth sense. It emphasizes that the second part illustrates the harmful consequences of excessive use of madhura rasa by itself.

Key terms

madhura rasa
Sweet taste and the extensive actions attributed to it in this passage.
ShaDindriya (shad-indriya)
The six senses, with the mind counted as the sixth by the commentary.
ojas
A classical bodily principle said here to be increased by madhura rasa.
atisevana
Excessive or over-frequent use, especially of one taste alone.

Adhikarana १२ (१०(२)) · Śloka १०

अम्लो जरणः पाचनो दीपनः पवननिग्रहणोऽनुलोमनः कोष्ठविदाही बहिःशीतः क्लेदनः प्रायशो ह्यद्यश्चेति; स एवङ्गुणोऽप्येक एवात्यर्थमुपसेव्यमानो दन्तहर्षनयनसम्मीलनरोमसंवेजनकफविलयनशरीरशैथिल्यान्यापादयति, तथा क्षताभिहतदग्धदष्टभग्नरुग्णशूनप्रच्युतावमूत्रितविसर्पितच्छिन्नभिन्नविद्धोत्पिष्टादीनि पाचयत्याग्नेयस्वभावात् परिदहति कण्ठमुरो हृदयं चेति(२) |१०|

Meaning of the śloka

Amla rasa is said to digest food, promote paka and dipana, restrain and direct pavana downward, cause internal burning in the koshta while being externally cool, produce moisture, and generally be pleasing. When used excessively and alone, it is said to cause tooth sensitivity, closing of the eyes, horripilation, dissolution of kapha and bodily looseness. Because of its fiery nature, it is also said to bring suppuration in tissues affected by wounds, trauma, burns, bites, fractures, deformity, swelling, displacement, contact with poisonous urine or touch, cutting, rupture, puncture or crushing, and to burn the throat, chest and heart region.

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अम्लस्य सेवितस्य गुणान् दर्शयन्नाह- अम्ल इत्यादि| जरण आहारस्य| पाचनो दोषामयोः शोथस्य वा| अनुलोमनो वातमूत्रपुरीषाणाम्| तस्यैकस्यातिसेवितस्य दोषं निर्दिशन्नाह- स एवङ्गुण इत्यादि| रोमसंवेजनं रोमाञ्चः| अभिहतमभिघातः, दष्टं व्याडादिभिः, भग्नं काण्डभग्नाद्यनेकधा, रुग्णं वक्रीभूतं, प्रच्युतं भ्रष्टं स्वस्थानात्, अवमूत्रितं मूत्रविषाणां जन्तूनां मूत्रसङ्गः, विसर्पितं स्पर्शविषाणां जन्तूनां विसर्पितसङ्गः, छिन्नं निःशेषतः, भिन्नं कोष्ठादि, विद्धं सिरादि, उत्पिष्टं प्रहारचूर्णितादि||१०(२)||

Meaning of the commentary

The commentary explains jarana as digestion of food; pachana as acting upon doshas, disease or swelling; and anulomana as directing vata, urine and feces in their proper course. It identifies the latter portion as harms from excessive use of sour taste alone and glosses roma-samvejana as horripilation. It then distinguishes the listed injuries: abhihata is trauma; dashta a bite by a dangerous creature; bhagna includes several kinds of fracture; rugna is distortion; prachyuta displacement from the proper site; avamutrita contact with the urine of urine-poisoning creatures; visarpita contact with touch-poisoning creatures; chinna complete cutting; bhinna rupture of the koshta or similar structure; viddha puncture of a vessel or similar part; and utpishta crushing by a blow.

Key terms

amla rasa
Sour taste and the actions attributed to it in the passage.
anulomana
Directing vata, urine and feces along their proper course, according to the commentary.
koShThavidAhI (koshtha-vidahi)
Causing an internal burning quality in the koshta.
AgneyasvabhAva (agneya-svabhava)
A fiery nature invoked to explain the stated effects.

Adhikarana १३ (१०(३)) · Śloka १०

लवणः संशोधनः पाचनो विश्लेषणः क्लेदनः शैथिल्यकृदुष्णः सर्वरसप्रत्यनीको मार्गविशोधनः सर्वशरीरावयवमार्दवकरश्चेति; स एवङ्गुणोऽप्येक एवात्यर्थमासेव्यमानो गात्रकण्डूकोठशोफवैवर्ण्यपुंस्त्वोपघातेन्द्रियोपतापमुखाक्षिपाकरक्तपित्तवातशोणिताम्लीकाप्रभृतीनापादयति(३) |१०|

Meaning of the śloka

Lavana rasa is said to perform samshodhana and pachana, separate or loosen structures, moisten, create laxity, generate heat, oppose all other tastes, clear bodily pathways and soften all parts of the body. When used excessively and alone, it is said to cause bodily itching, kotha eruptions, swelling, discoloration, impairment of male reproductive capacity and the senses, burning of the mouth and eyes, raktapitta, vata-shonita, sour eructation and related disorders.

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लवणरसगुणकर्माणि दर्शयन्नाह- लवण इत्यादि| संशोधनो वमनविरेचनाभ्यां, व्रणस्य च दुष्टस्य| विश्लेषण इति पृथक्करणः प्रत्यवयवानां, छेदित्वात्| क्लेदनो व्रणस्य| सर्वरसानां प्रत्यनीको विपक्ष उच्छेदक इत्यर्थः| मार्गविशोधनो मूत्रनाडीव्रणादिमार्गविशोधनः| तस्यातिसेव्यमानस्य दोषं दर्शयन्नाह- स एवङ्गुण इत्यादि| कोठः पीडकाः, पुंस्त्वोपघातः शुक्रक्षयः, इन्द्रियोपतापः चक्षुरादीनां स्वकर्मगुणहानिः, अम्लीकेति अम्लोद्गारः| आपादयति करोति||१०(३)||

Meaning of the commentary

The commentary explains samshodhana as cleansing through vamana and virechana, and also cleansing a contaminated wound. Vishleshana means separating component parts because of a cutting action, while kledana refers to moistening a wound. Being opposed to all tastes means acting against or overcoming them. Clearing pathways includes those of urine, sinus tracts and wounds. In the account of overuse, kotha means eruptions, impairment of masculinity means depletion of shukra, injury to the senses means loss of their normal functions and qualities, and amlika means sour belching.

Key terms

lavaNa rasa (lavana rasa)
Salty taste and the actions attributed to it in the passage.
saMshodhana (samshodhana)
Cleansing, explained here through vamana, virechana, or cleansing of a contaminated wound.
vishleShaNa (vishleshana)
Separating or loosening component parts.
mArgavishodhana (marga-vishodhana)
Clearing pathways, including urinary, sinus-tract and wound pathways in the commentary.

Adhikarana १४ (१०(४)) · Śloka १०

कटुको दीपनः पाचनो रोचनः शोधनः स्थौल्यालस्यकफकृमिविषकुष्ठकण्डूप्रशमनः सन्धिबन्धविच्छेदनोऽवसादनः स्तन्यशुक्रमेदसामुपहन्ता चेति; स एवङ्गुणोऽप्येक एवात्यर्थमुपसेव्यमानो भ्रममदगलताल्वोष्ठशोषदाहसन्तापबलविघातकम्पतोदभेदकृत् करचरणपार्श्वपृष्ठप्रभृतिषु च वातशूलानापादयति(४) |१०|

Meaning of the śloka

Katuka rasa is said to kindle agni, promote pachana and appetite, cleanse, and calm corpulence, lassitude, kapha, worms, poison, kushtha and itching. It loosens the binding of joints, causes depression or loss of vigor, and diminishes breast milk, shukra and medas. When used excessively and alone, it is said to cause dizziness, mada, dryness and burning of the throat, palate and lips, heat distress, loss of strength, trembling, piercing and splitting pains, and vata pain in the hands, feet, flanks, back and other parts.

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कटुकस्य प्रकृतिकर्म निर्दिशन्नाह- कटुक इत्यादि| अवसादन अनुत्साहकृत्| तस्यैवातिसेवितस्य दोषं निर्दिशन्नाह- स एवङ्गुण इत्यादि| भ्रमश्चक्रारूढस्येव; मद उन्मादपूर्वरूपं, हर्षक्षयो वा||१०(४)||

Meaning of the commentary

The commentary identifies the first portion as the normal actions of katuka rasa. Avasadana means causing lack of energy or enthusiasm. The latter portion states the harms of excessive use. Bhrama is dizziness like the sensation of being mounted on a turning wheel. Mada may mean a preliminary sign of unmada or, alternatively, loss of joy.

Key terms

kaTuka rasa (katuka rasa)
Pungent taste and the actions attributed to it in the passage.
avasAdana (avasadana)
Causing lack of energy or enthusiasm, according to the commentary.
bhrama
Dizziness compared to the sensation of being on a turning wheel.
mada
Explained either as a preliminary sign of unmada or as loss of joy.

Adhikarana १५ (१०(५)) · Śloka १०

तिक्तश्छेदनो रोचनो दीपनः शोधनः कण्डूकोठतृष्णामूर्च्छाज्वरप्रशमनः स्तन्यशोधनो विण्मूत्रक्लेदमेदोवसापूयोपशोषणश्चेति; स एवङ्गुणोऽप्येक एवात्यर्थमुपसेव्यमानो गात्रमन्यास्तम्भाक्षेपकार्दितशिरःशूलभ्रमतोदभेदच्छेदास्यवैरस्यान्यापादयति(५) |१०|

Meaning of the śloka

Bitter taste is described as cutting or separating, promoting relish for food, kindling, cleansing, and calming itching, kotha, thirst, fainting and fever. It is said to cleanse breast milk and to dry excess moisture associated with feces, urine, medas, vasa and pus. Despite these qualities, excessive and exclusive use is said to cause stiffness of the limbs and neck, convulsive movements, facial distortion, headache, dizziness, piercing, splitting and cutting pains, and an unpleasant taste in the mouth.

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तिक्तस्य प्रकृतिकर्म निर्दिशन्नाह- तिक्त इत्यादि| रोचन इति इतरभक्ष्यवस्तूनां, न पुनः स्वयमेव| तस्याप्यतिसेवितस्य दोषं निर्दिशन्नाह- मन्यास्तम्भेत्यादि| मन्ये द्वे, तयोः स्तम्भ इति||१०(५)||

Meaning of the commentary

The passage states the natural actions attributed to bitter taste. Rocana means that it makes other foods appealing, not that the bitter substance itself becomes pleasant. The commentary then explains the faults of excessive use. Manyastambha specifically means stiffness of the two sides of the neck.

Key terms

tikta
Bitter taste and the actions attributed to it in this passage.
rocana
Promoting relish for other foods, according to the commentary.
stanyashodhana
The classical action described as cleansing breast milk.
manyAstambha (manyastambha)
Stiffness of the two sides of the neck.

Adhikarana १६ (१०) · Śloka १०

कषायः सङ्ग्राहको रोपणः स्तम्भनः शोधनो लेखनः शोषणः पीडनः क्लेदोपशोषणश्चेति; स एवङ्गुणोऽप्येक एवात्यर्थमुपसेव्यमानो हृत्पीडास्यशोषोदराध्मानवाक्यग्रहमन्यास्तम्भ- गात्रस्फुरणचुमुचुमायनाकुञ्चनाक्षेपणप्रभृतीञ्जनयति ||१०||

Meaning of the śloka

Astringent taste is described as absorbent, healing, restraining, cleansing, scraping, drying, compressing, and removing excess moisture. Despite these qualities, excessive and exclusive use is said to produce distress in the heart, dryness of the mouth, abdominal distension, obstruction of speech, stiffness of the neck, twitching of the limbs, a tingling or smarting sensation, contraction, convulsive movements, and related disorders.

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कषायस्य प्रकृतिकर्म निर्दिशन्नाह- कषाय इत्यादि| रोपणो व्रणस्य| स्तम्भनो गात्राणां, मृदूनां वा दृढीकरणः| शोधनो व्रणस्य| लेखनो व्रणाद्युत्सन्नमांसस्य| शोषणो द्रवधातोः, व्रणमेहादीनां वा| पीडनो व्रणस्य हृदयस्य वा, वातकारित्वात्| तस्याप्यतिसेवया दोषमाह- स एवङ्गुण इत्यादि| चुमचुमायनं राजिकालिप्तस्येव त्वक्पीडा, आक्षेपणमतिशयेन कम्पनम्| प्रभृतिग्रहणादन्यानपि वातविकारानर्दितादीन् करोति||१०||

Meaning of the commentary

The commentary specifies that astringency promotes the healing of a wound. Stambhana means restraining the limbs, or making soft structures firm. Shodhana is cleansing of a wound, and lekhana removes raised flesh from a wound and similar sites. Shoshana applies to a fluid tissue, or to conditions such as wounds and meha. Pidana may mean compression or distress of a wound or of the heart, attributed here to the production of vata. Cumacumayana is explained as painful skin sensation resembling that caused by an application of mustard seed, while akshepana is pronounced trembling. The word 'and related conditions' includes other vata disorders such as ardita.

Key terms

kaShAya (kashaya)
Astringent taste and the actions attributed to it here.
sa~ggrAhaka (sangrahaka)
Absorbent or retaining action.
lekhana
Scraping action, explained here as removing raised flesh from a wound or similar site.
cumucumAyana (cumucumayana)
A painful tingling or smarting skin sensation compared to mustard-seed application.

Adhikarana १७ (११) · Śloka ११

अतः सर्वेषामेव द्रव्याण्युपदेक्ष्यामः | तद्यथा- काकोल्यादिः क्षीरघृतवसामज्जशालिषष्टिकयवगोधूममाषशृङ्गाटककसेरुकत्रपुसैर्वारुकर्कारुकालाबूकालिन्दकतक- गिलोड्यप्रियालपुष्करबीजकाश्मर्यमधूकद्राक्षाखर्जूरराजादनतालनालिकेरेक्षुविकारबलातिबलात्मगुप्ता- विदारीपयस्यागोक्षुरकक्षीरमोरटमधूलिकाकूष्माण्डप्रभृतीनि समासेन मधुरो वर्गः; दाडिमामलकमातुलुङ्गाम्रातककपित्थकरमर्दबदरकोलप्राचीनामलकतिन्तिडीककोशाम्रकभव्यपारावत- वेत्रफललकुचाम्लवेतसदन्तशठदधितक्रसुराशुक्तसौवीरकतुषोदकधान्याम्लप्रभृतीनि समासेनाम्लो वर्गः; सैन्धवसौवर्चलविडपाक्यरोमकसामुद्रकपक्त्रिमयवक्षारोषरप्रसूतसुवर्चिकाप्रभृतीनि समासेन लवणो वर्गः; पिप्पल्यादिः सुरसादिः शिग्रुमधुशिग्रुमूलकलशुनसुमुखशीतशिवकुष्ठदेवदारुहरेणुकावाल्गुजफल- चण्डागुग्गुलुमुस्तलाङ्गलकीशुकनासापीलुप्रभृतीनि सालसारादिश्च प्रायशः कटुको वर्गः; आरग्वधादिर्गुडूच्यादिर्मण्डूकपर्णीवेत्रकरीरहरिद्राद्वयेन्द्रयववरुणस्वादुकण्टकसप्तपर्णबृहतीद्वयशङ्खिनीद्रवन्ती- त्रिवृत्कृतवेधनकर्कोटककारवेल्लवार्ताककरीरकरवीरसुमनःशङ्खपुष्प्यपामार्गत्रायमाणाशोकरोहिणीवैजयन्ती- सुवर्चलापुनर्नवावृश्चिकालीज्योतिष्मतीप्रभृतीनि समासेन तिक्तो वर्गः; न्यग्रोधादिरम्बष्ठादिः प्रियङ्ग्वादी रोध्रादिस्त्रिफलाशल्लकीजम्ब्वाम्रबकुलतिन्दुकफलानि कतकशाकफलपाषाणभेदकवनस्पतिफलानि सालसारादिश्च प्रायशः कुरुवककोविदारकजीवन्तीचिल्लीपालङ्क्यासुनिषण्णकप्रभृतीनि वरकादयो मुद्गादयश्च समासेन कषायो वर्गः ||११||

Meaning of the śloka

The text next identifies substances belonging to each of the six taste groups. The sweet group includes Kakolyadi and such substances as milk, ghee, vasa, marrow, shali and shashtika rice, barley, wheat, masha, shrngataka, kaseruka, trapusa, ervaruka, karkaruka, alabu, kalindaka, gilodya, priyala, lotus seed, kashmarya, madhuka, grapes, dates, rajadana, tala, coconut, sugarcane products, bala, atibala, atmagupta, vidari, payasya, gokshuraka, kshiramorata, madhulika and kushmanda. The sour group includes pomegranate, amalaka, matulunga, amrataka, kapittha, karamarda, badara, kola, pracinamalaka, tintidika, kosamra, bhavya, paravata, vetra fruit, lakuca, amlavetasa, dantashatha, curd, buttermilk, sura, shukta, sauviraka, tushodaka and dhanyamla. The salty group includes saindhava, sauvarcala, vida, pakya, romaka, samudra salt, prepared salt, yavakshara, salt from saline soil and suvarcika. The pungent group includes Pippalyadi, Surasadi, shigru, madhushigru, mulaka, garlic, sumukha, shitasiva, kushtha, devadaru, harenuka, avalguja fruit, canda, guggulu, musta, langalaki, shukanasa, pilu and, for the most part, Salasaradi. The bitter group includes Aragvadhadi, Guducyadi, mandukaparni, vetra shoots, two haridras, indrayava, varuna, svadukantaka, saptaparna, the two brhatis, shankhini, dravanti, trivrt, krtavedhana, karkotaka, karavella, vartaka, karira, karavira, sumanas, shankhapushpi, apamarga, trayamana, ashokarohini, vaijayanti, suvarcala, punarnava, vrscikali and jyotishmati. The astringent group includes Nyagrodhadi, Ambasthadi, Priyangvadi, Rodhradi, triphala, shallaki, and the fruits of jambu, mango, bakula, tinduka, kataka, shaka, pashanabhedaka and forest trees; it also includes Salasaradi for the most part, kuruvaka, kovidara, jivanti, cilli, palankya, sunishannaka and related plants, the Varaka group of lesser grains, and the Mudga group of pulses.

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अत इत्यादि| अतोऽनन्तरं, सर्वेषां रसानां द्रव्याण्युपदेक्ष्यामः| क्षीरेत्यादि| शृङगाटकं द्विविधं स्थूलाल्पभेदेन; त्रपुसं ‘तिरसी ’ इति लोके; एर्वारुः रोमशा कर्कटी; गिलोड्यः कालङ्कतकः शितोड्यकन्दः प्रावृड्जातः शणपत्रिकाकारवल्लीयुक्तो ‘गिल्लोठी ’ इति लोके; ‘अङ्ग(ङ्क)लोड्य’ इत्यन्ये पठन्ति, चिच्चो(ञ्चो)टकमिति च व्याख्यानयन्ति; प्रियालश्चारः; पुष्करबीजं पद्मबीजं; राजादनः क्षीरिकः; पयस्या विदारीभेदः; क्षीरमोरटः किलाटमस्तु, ‘पीलुपर्णी’ इत्येके; मधुलिका मर्कटकः| दाडिमेत्यादि प्राचीनामलकः ‘पानीयामलक’ इति लोके; भव्यफलं ‘कर्मरङ्ग’ इत्येके, ‘तालफलसदृशमहावल्कलं कषायाम्लमधुरं’ इत्यन्ये; पारावतः कामरूपे मधुराम्लरसफलं; दन्तशठो जम्बीरः; शुक्तं सन्धानकविशेषश्चुक्रमिति लोके; सौवीरकतुषोदके निस्तुषसतुषयवकृते त्रिवृत्कषायसहिते सन्धाने; धान्याम्लं काञ्जिकं; प्रभृतिग्रहणाच्छाण्डाक्यादीनामवबोधः| सैन्धवेत्यादि पाक्यमुद्भिदं; रोमकं शाकम्भरीदेशोत्थं, श्वेतलवणमित्यन्ये; सामुद्रं समुद्रसमीपभवं गुर्जरराष्ट्रे प्रचुरं भवति; पक्रिमं पाकाभिनिर्वृत्तं, ‘फुल्लालवणम्’ इत्युच्यते; ऊषरप्रसूतमूषरलवणं; प्रभृतिग्रहणाट्टङ्कणक्षारादीनामवबोधः| पिप्पल्यादिरित्यादि| शीतशिवं कर्पूरम्, अवल्गुजफलं बाकुचीबीजं, चण्डा अजमोदाकारा सुगन्धिद्रव्यं, लाङ्गलकी कलिकारिका, शुकनासा स्योनाकः| आरग्वधादिरित्यादि मण्डूकपर्णी ब्राह्मी, वेत्रकरीरो वेत्राङ्कुरः, स्वादुकण्टको विकङ्कतः ‘वृक्षकण्टकारिका’ इति प्रसिद्धः, शङ्खिनी यवतिक्ताभेदः, कृतवेधनः कोशातकी, सुमना जाती, अशोकरोहिणी कटुका, वैजयन्ती तर्कारी, सुवर्चला सूर्यावर्तः, वृश्चिकाली वृश्चिकपत्री, ज्योतिष्मती काकमर्दनिका| न्यग्रोधादिरित्यादि| कतकः तोयप्रसादनफलः, शाकः खरमसृणपत्रपृष्ठोदरः, तयोः फलम्; वनस्पतयो न्यग्रोधादयः, तेषां फलानि| सालसारादेस्तिक्तानुसरत्वात् कथं कषायवर्गेऽस्य पाठ इत्याह- प्रायशः; ‘कषाय’ इति शेषः| कुरुवकः कण्टसेलयाकः, कोविदारः काञ्चनारकः (‘कोविदारमपि काञ्चनारकं मल्लिकां विचकिलं विदुर्बुधाः’- इति हलायुधः |), जीवन्ती डोडी, चिल्ली क्षेत्रवास्तुकः, पालङ्क्या शाकविशेषः ‘पालङ्क’ इति लोके, सुनिषण्णकः सिरिवालिका, ‘चतुष्पर्णी’ इत्यपरे, वरकादयः कुधान्यानि, मुद्गादयो वैदलाः||११||

Meaning of the commentary

The commentary says that this passage supplies examples for all six tastes and then identifies a number of less familiar names. Shrngataka has large and small types; trapusa is locally called tirasi; ervaru is a hairy cucumber. Gilodya is described as a rainy-season tuber-bearing vine also called gillothi, while others read angalodya and explain it as ciccotaka. Priyala is cara, pushkarabija is lotus seed, rajadana is kshirika, and payasya is a variety of vidari. Kshiramorata is identified as kilatamastu, though some read piluparni; madhulika is markataka. Pracinamalaka is locally paniyamalaka. Some identify bhavya as karmaranga, while others describe it as a large-barked fruit resembling tala with astringent, sour and sweet tastes. Paravata is a sweet-sour fruit found in Kamarupa; dantashatha is jambira; shukta is a fermented preparation; sauviraka and tushodaka are fermented preparations respectively made with husked and unhusked barley together with trivrt decoction; dhanyamla is kanjika. The open-ended wording also includes shandaki and related items. Pakya is udbhida; romaka comes from the Shakambhari region, though some call it white salt; samudra salt comes from near the sea and is common in Gurjara; paktrima is made by processing and called phullalavana; ushara-prasuta is salt from saline ground. The open-ended wording includes tankana alkali and others. Shitasiva is camphor, avalguja fruit is bakuci seed, canda is an aromatic substance resembling ajamoda, langalaki is kalikarika, and shukanasa is syonaka. Mandukaparni is brahmi; vetrakarira is a vetra shoot; svadukantaka is vikankata, known as vrkshakantakarika; shankhini is a kind of yavatikta; krtavedhana is koshataki; sumanas is jati; ashokarohini is katuka; vaijayanti is tarkari; suvarcala is suryavarta; vrscikali is vrscikapatri; and jyotishmati is kakamardanika. Kataka bears a water-clearing fruit, while shaka has rough upper and smooth lower leaf surfaces; the listed fruits include theirs and those of forest trees such as nyagrodha. Because Salasaradi tends toward bitterness, 'for the most part' is understood to mean that it is predominantly astringent here. Kuruvaka is kantaselayaka; kovidara is kancanaraka, with an additional cited synonym tradition; jivanti is dodi; cilli is kshetravastuka; palankya is a leafy vegetable locally called palanka; and sunishannaka is sirivalika, though others identify it as catushparni. Varaka and related items are lesser grains, while Mudga and related items are pulses.

Key terms

madhura varga
The group of substances classified as predominantly sweet.
amla varga
The group of substances classified as sour.
lavaNa varga (lavana varga)
The group of salts and related substances classified as salty.
kaTuka varga (katuka varga)
The group of substances classified as pungent.
tikta varga
The group of substances classified as bitter.
kaShAya varga (kashaya varga)
The group of substances classified as astringent.

Adhikarana १८ (१२) · Śloka १२

तत्रैतेषां रसानां संयोगास्त्रिषष्टिर्भवन्ति | तद्यथा- पञ्चदश द्विकाः, विंशतिस्त्रिकाः, पञ्चदश चतुष्काः, षट् पञ्चकाः, एकशः षड्रसाः, एकः षट्क इति | तेषामन्यत्र प्रयोजनानि वक्ष्यामः ||१२||

Meaning of the śloka

The combinations of these tastes number sixty-three: fifteen combinations of two, twenty of three, fifteen of four, six of five, the six tastes taken individually, and one combination containing all six. Their applications will be explained elsewhere.

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तत्रेत्यादि| एषां तु विवरणमुत्तरमन्त्रे स्वयमेवाचार्यः करिष्यति, अस्माभिस्तु ग्रन्थबाहुल्यभयाद्विवरणं न कृतम्| द्विषष्टिदोषभेदेषु द्विषष्टी रसभेदा योज्याः, स्वस्थे तु षडेव समुदिताः||१२||

Meaning of the commentary

The teacher will give the detailed enumeration in a later passage, so the commentator does not expand it here in order to avoid excessive length. The commentary associates sixty-two taste variations with sixty-two distinctions of dosha, while for a healthy person all six tastes are taken together.

Key terms

rasasaMyoga (rasasamyoga)
A combination formed from the six tastes.
triShaShTi (trishashti)
Sixty-three, the total obtained by counting all individual tastes and their possible grouped combinations.
dviShaShTidoShabheda (dvishashtidoshabheda)
The commentary's sixty-two distinctions of dosha, paired with sixty-two taste variations.

Adhikarana १९ (१३) · Śloka १३

भवति चात्र- जग्धाः षडधिगच्छन्ति बलिनो वश्यतां रसाः | यथा प्रकुपिता दोषा वशं यान्ति बलीयसः ||१३||

Meaning of the śloka

When consumed, the six tastes come under the control of a strong person, just as aggravated doshas come under the control of one who is stronger.

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इदानीं रसानामेकैकानामनभ्यासप्रतिपादितबहुतरदोषाणां विशिष्टविषये दोषा न भवन्तीति निर्दिशन्नाह- भवति चात्र जग्धा इत्यादि| जग्धाः भक्षिताः, षड्रसा एकैकशः कृत्वा अभ्यस्ता अपि बलिनः शक्त्युपचयबलयुक्तस्य पुरुषस्य, वश्यतां वशभावं, यान्ति गच्छन्ति, दोषकारिणो न भवन्तीत्यर्थः; यथा दोषा एव बलीयसो बलयुक्तस्य पुरुषस्य कार्यकरणक्षमा न भवन्ति एवं रसा अपीत्यर्थः| ‘बलिनो रसस्य’ इति केचित्||१३||

Meaning of the commentary

Earlier discussion described many faults arising when each taste is used alone and without proper habituation. This verse states a specific exception: even when the six tastes are consumed and habituated one by one, they do not produce those faults in a person endowed with accumulated strength and capacity. The comparison is that doshas cannot carry out their effects against a powerful person, and the tastes likewise become unable to cause harm. Some read the phrase as 'of a powerful taste' rather than 'of a powerful person.'

Key terms

jagdhAH (jagdhah)
Consumed or eaten.
balin
Strong; primarily interpreted by the commentary as a person endowed with strength and capacity.
vashyatA (vashyata)
A state of being controlled and therefore unable to produce the stated faults.

Adhikarana पुष्पिका · Śloka ४२

इति सुश्रुतसंहितायां सूत्रस्थाने रसविशेषविज्ञानीयो नाम द्विचत्वारिंशत्तमोऽध्यायः ||४२||

Meaning of the śloka

Thus ends the forty-second chapter, called Rasavisheshavijnaniya, in the Sutrasthana of the Sushruta Samhita.

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इति श्रीडल्ह(ह्ण)णविरचितायां निबन्धसङ्ग्रहाख्यायां सुश्रुतव्याख्यायां सूत्रस्थाने रसविशेषविज्ञानीयो नाम द्विचत्वारिंशत्तमोऽध्यायः||४२||

Meaning of the commentary

Thus ends the forty-second chapter, called Rasavisheshavijnaniya, in the Sutrasthana of Shri Dalhana's commentary on Sushruta entitled Nibandhasangraha.

← 41. dravyaviśēṣavijñānīyādhyāyaḥ43. vamanadravyavikalpavijñānīyādhyāyaḥ →