൪൨. രസവിശേഷവിജ്ഞാനീയാധ്യായഃ

Meaning of the śloka

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

Key terms

rasa

Taste, whose distinct forms beginning with madhura are examined in this chapter.

vij~jAna (vijnana)

Precise or specialized knowledge.

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.

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.

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.

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.

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.

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.

Meaning of the śloka

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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

Meaning of the śloka

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