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AYANAACADEMYby Dr Vijaya Dwarampudi
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௪௨. ரஸவிஶேஷவிஜ்ஞாநீயாத்யாயஃ

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Adhikarana ௧ (௧-௨) · Śloka ௨

அதாதோ ரஸவிஶேஷவிஜ்ஞாநீயமத்யாயஂ வ்யாக்யாஸ்யாமஃ ||௧|| யதோவாச பகவாந் தந்வந்தரிஃ ||௨||

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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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அதாத இத்யாதி| ரஸவிஶேஷோ மதுராதிஃ, தஸ்ய விஜ்ஞாநஂ விஶிஷ்டஂ ஜ்ஞாநம்||௧-௨||

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 ௨ (௩) · Śloka ௩

ஆகாஶபவநதஹநதோயபூமிஷு யதாஸங்க்யமேகோத்தரபரிவத்தாஃ ஶப்தஸ்பர்ஶரூபரஸகந்தாஃ, தஸ்மாதாப்யோ ரஸஃ | பரஸ்பரஸஂஸர்காத் பரஸ்பராநுக்ரஹாத் பரஸ்பராநுப்ரவேஶாச்ச ஸர்வேஷு ஸர்வேஷாஂ ஸாந்நித்யமஸ்தி, உத்கர்ஷாபகர்ஷாத்து க்ரஹணம் | ஸ கல்வாப்யோ ரஸஃ ஶேஷபூதஸஂஸர்காத்விதக்தஃ ஷோடா விபஜ்யதே; தத்யதா- மதுரோऽம்லோ லவணஃ கடுகஸ்திக்தஃ கஷாய இதி | தே ச பூயஃ பரஸ்பரஸஂஸர்காத்த்ரிஷஷ்டிதா பித்யந்தே | தத்ர, பூம்யம்புகுணபாஹுல்யாந்மதுரஃ, பூம்யக்நிகுணபாஹுல்யாதம்லஃ, தோயாக்நிகுணபாஹுல்யால்லவணஃ , வாய்வக்நிகுணபாஹுல்யாத் கடுகஃ, வாய்வாகாஶகுணபாஹுல்யாத்திக்தஃ, பதிவ்யநிலகுணபாஹுல்யாத் கஷாய இதி ||௩||

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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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ரஸஸாமாந்யஸ்ய ப்ரதமஂ காரணஸம்பவஂ தர்ஶயந்நாஹ- ஆகாஶேத்யாதி| ஆகாஶபவநதஹநதோயபூமிஷு யதாஸங்க்யஂ ஶப்தஸ்பர்ஶரூபரஸகந்தா ‘ஜாயந்தே’ இதி ஶேஷஃ| கிஂவிஶிஷ்டாஸ்தே? ஏகோத்தரபரிவத்தா இதி; ததாஹி- ஶப்தகுணமாகாஶஂ, ஶப்தஸ்பர்ஶகுணோ வாயுஃ, ஶப்தஸ்பர்ஶரூபகுணஂ தேஜஃ, ஶப்தஸ்பர்ஶரூபரஸகுணா ஆபஃ, ஶப்தஸ்பர்ஶரூபரஸகந்தகுணா பத்வீ; பரஸ்பரஂ பூதாநுப்ரவேஶாதித்தமேகோத்தரா வத்திர்ஜ்ஞேயா| ஆப்யோ ஜலஸம்பவஃ| தத்ர ஸர்வேஷ்வேவ பூதேஷு ஸர்வபூதாநாஂ ஸாந்நித்யமஸ்தீதி தர்ஶயந்நாஹ- பரஸ்பரஸஂஸர்காதித்யாதி| பரஸ்பரஸஂஸர்காத் அந்யோந்யஸஂயோகாத், பரஸ்பராநுக்ரஹாத் அந்யோந்யோபகாராத், பரஸ்பராநுப்ரவேஶாத் அநுப்ரவேஶாதேகாத்மீபாவாத், ஸர்வேஷு பூதேஷு, ஸர்வேஷாமாகாஶாதீநாஂ, ஸர்வேஷு த்ரவ்யேஷ்வித்யந்யே| ஸர்வேஷு பூதேஷு ஸர்வபூதாநாஂ ஸாந்நித்யமஸ்தீதி ஸர்வ ஏவ குணாஃ ஸர்வேஷாஂ பூதாநாஂ ப்ராப்நுவந்தீத்யாஹ- உத்கர்ஷாபகர்ஷாதித்யாதி|- உத்கர்ஷோ வத்திஃ, அபகர்ஷோ ஹ்ராஸஃ; ஆகாஶாதிகே த்ரவ்யே ஶப்தோऽதிகஃ, வாதாதிகே த்ரவ்யே ஸ்பர்ஶோऽதிகஃ, ஏவஂ ஶேஷேஷு பூதேஷு ஶேஷகுணாஃ; தேந ஸர்வேஷாமேவ பூதாநாஂ ஸர்வாத்மகத்வேऽப்யுத்கர்ஷேணாபிதாநாதாப்ய ஏவ ரஸஃ| யதி புநரஸௌ ரஸ ஆப்ய ஏவ நாந்யபூதஜஃ, ஸ ஏவமபாஂ ஸ்வபாவேநாவ்யக்தரஸத்வாத்தேநாப்யவ்யக்தரஸேந பவிதவ்யமித்யாஹ- ஶேஷேத்யாதி| பாநீயாதந்யாநி பூதாநி ஶேஷபூதாநி, தேஷாஂ ஸஂஸர்கோ மிலநஂ, ததோ ஹேதோராப்யோ ரஸோऽவ்யக்தோऽபி காலஸஹாயபூமிவியதநிலாநலஸஂஸர்கேண பரிபாகாந்தரஂ கதஃ, ஷோடா விபஜ்யதே ஷட் ப்ரகாரோ பவதி| தத்ர யஸ்ய யஸ்ய ஶேஷபூதஸ்ய ஸஂஸர்காத்யோ யோ ரஸ உத்பத்யதே தஂ தஂ ரஸஂ தர்ஶயந்நாஹ- தத்ரேத்யாதி| நநு ச, ஶேஷபூதஸஂஸர்கஃ ப்ரதிபாதநீயஃ, தத் கதமுதகோபாதநம்? உச்யதே- நிஷ்பத்தாவேவ தோயப்ராதாந்யமுக்தஂ; விஶேஷே து ந ப்ராப்நோதீதி விஶேஷேऽபி தோயஸ்ய ப்ராதாந்யப்ரதிபாதநாய பதிவ்யம்புகுணபாஹுல்யாதித்யுக்தஂ, ‘தோயாக்நிகுணபாஹுல்யாதம்ல’ இத்யேகே படந்தி||௩||

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 ௩ (௪) · Śloka ௪

தத்ர, மதுராம்லலவணா வாதக்நாஃ, மதுரதிக்தகஷாயாஃ பித்தக்நாஃ, கடுதிக்தகஷாயாஃ ஶ்லேஷ்மக்நாஃ ||௪||

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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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ஷண்ணாஂ ரஸாநாஂ க்ரியாவிஶேஷஂ தர்ஶயந்நாஹ- தத்ரேத்யாதி||௪||

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 ௪ (௫) · Śloka ௫

தத்ர வாயோராத்மைவாத்மா, பித்தமாக்நேயஂ, ஶ்லேஷ்மா ஸௌம்ய இதி ||௫||

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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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தோஷாணாமுத்பத்திகாரணமாஹ- தத்ரேத்யாதி| ஆத்மைவாத்மேதி ஆத்மைவ யோநிஃ, வாயுதோ வாதோத்பத்திரித்யர்தஃ; பித்தமாக்நேயமிதி அநலஃ பித்தஸ்ய யோநிரித்யர்தஃ; ஶ்லேஷ்மா ஸௌம்ய இதி ஸோமாதுத்பத்யத இத்யர்தஃ||௫||

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 ௫ (௬) · Śloka ௬

த ஏதே ரஸாஃ ஸ்வயோநிவர்தநா, அந்யயோநிப்ரஶமநாஶ்ச ||௬||

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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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த ஏதே இத்யாதி| ஸ்வயோநிவர்தநா இதி யேப்யஃ காரணேப்யோ மதுராதயோ ரஸா உத்பத்யந்தே தாநி வர்தயந்தீத்யர்தஃ||௬||

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 ௬ (௭) · Śloka ௭

கேசிதாஹுஃ- அக்நீஷோமீயத்வாஜ்ஜகதோ ரஸா த்விவிதாஃ- ஸௌம்யா ஆக்நேயாஶ்ச | மதுரதிக்தகஷாயாஃ ஸௌம்யாஃ; கட்வம்லலவணா ஆக்நேயாஃ | தத்ர மதுராம்லலவணாஃ ஸ்நிக்தா குரவஶ்ச, கடுதிக்தகஷாயா ரூக்ஷா லகவஶ்ச; ஸௌம்யாஃ ஶீதாஃ, ஆக்நேயா உஷ்ணாஃ ||௭||

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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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கேசிதித்யாதி| அக்நீஷோமீயத்வாதிதி அக்நிஶ்ச ஸோமஶ்ச யோநிர்ஜகத இத்யர்தஃ|ஸௌம்யாஶ்சாக்நேயாஶ்சேதி சகாரத்வயாத் ஸ்நேஹரூக்ஷகுருத்வலகுத்வைரபி த்வைவித்யஂ ஸூசயதி||௭||

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 ௭ (௮(௧)) · Śloka ௮

தத்ர ஶைத்யரௌக்ஷ்யலாகவவைஶத்யவைஷ்டம்ப்யகுணலக்ஷணோ வாயுஃ, தஸ்ய ஸமாநயோநிஃ கஷாயோ ரஸஃ; ஸோऽஸ்ய ஶைத்யாச்சைத்யஂ வர்தயதி, ரௌக்ஷ்யாத்ரௌக்ஷ்யஂ, லாகவால்லாகவஂ, வைஶத்யாத்வைஶத்யஂ, வைஷ்டம்ப்யாத்வைஷ்டம்ப்யமிதி; (௧) |௮|

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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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மதுரேத்யாதி| ஸமாநயோநிஃ துல்யயோநிரித்யர்தஃ||௮(௧)||

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 ௮ (௮(௨)) · Śloka ௮

ஔஷ்ண்யதைக்ஷ்ண்யரௌக்ஷ்யலாகவவைஶத்யகுணலக்ஷணஂ பித்தஂ, தஸ்ய ஸமாநயோநிஃ கடுகோ ரஸஃ; ஸோऽஸ்ய ஔஷ்ண்யாதௌஷ்ண்யஂ வர்தயதி, தைக்ஷ்ண்யாத்தைக்ஷ்ண்யஂ, ரௌக்ஷ்யாத்ரௌக்ஷ்யஂ, லாகவால்லாகவஂ, வைஶத்யாத்வைஶத்யமிதி(௨) |௮|

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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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ஔஷ்ண்யேத்யாதி||௮(௨)||

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 ௯ (௮(௩-௪)) · Śloka ௮

மாதுர்யஸ்நேஹகௌரவஶைத்யபைச்சில்யகுணலக்ஷணஃ ஶ்லேஷ்மா; தஸ்ய ஸமாநயோநிர்மதுரோ ரஸஃ, ஸோऽஸ்ய மாதுர்யாந்மாதுர்யஂ வர்தயதி, ஸ்நேஹாத் ஸ்நேஹஂ, கௌரவாத்கௌரவஂ, ஶைத்யாச்சைத்யஂ, பைச்சில்யாத்பைச்சில்யமிதி (௩) ||௮|| தஸ்ய புநரந்யயோநிஃ கடுகோ ரஸஃ; ஸ ஶ்லேஷ்மணஃ ப்ரத்யநீகத்வாத் கடுகத்வாந்மாதுர்யமபிபவதி, ரௌக்ஷ்யாத் ஸ்நேஹஂ, லாகவாத்கௌரவம், ஔஷ்ண்யாச்சைத்யஂ, வைஶத்யாத் பைச்சில்யமிதி | ததேதந்நிதர்ஶநமாத்ரமுக்தஂ பவதி (௪) ||௮||

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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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மாதுர்யேத்யாதி| தஸ்ய ஶ்லேஷ்மணஃ| ப்ரத்யநீகத்வாத் விருத்தத்வாத்| நிதர்ஶநமாத்ரமுக்தமிதி தஷ்டாந்தமாத்ரமுக்தம்||௮(௩-௪)||

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 ௧௦ (௯) · Śloka ௯

ரஸலக்ஷணமத ஊர்த்வஂ வக்ஷ்யாமஃ- தத்ர, யஃ பரிதோஷமுத்பாதயதி ப்ரஹ்லாதயதி தர்பயதி ஜீவயதி முகோபலேபஂ ஜநயதி ஶ்லேஷ்மாணஂ சாபிவர்தயதி ஸ மதுரஃ; யோ தந்தஹர்ஷமுத்பாதயதி முகாஸ்ராவஂ ஜநயதி ஶ்ரத்தாஂ சோத்பாதயதி ஸோऽம்லஃ; யோ பக்தருசிமுத்பாதயதி கபப்ரஸேகஂ ஜநயதி மார்தவஂ சாபாதயதி ஸ லவணஃ; யோ ஜிஹ்வாக்ரஂ பாததே உத்வேகஂ ஜநயதி ஶிரோ கஹ்ணீதே நாஸிகாஂ ஸ்ராவயதி ஸ கடுகஃ; யோ கலே சோஷமுத்பாதயதி முகவைஶத்யஂ ஜநயதி பக்தருசிஂ சாபாதயதி ஹர்ஷஂ ச ஸ திக்தஃ; யோ வக்த்ரஂ பரிஶோஷயதி ஜிஹ்வாஂ ஸ்தம்பயதி கண்டஂ பத்நாதி ஹதயஂ கர்ஷதி பீடயதி ச ஸ கஷாய இதி ||௯||

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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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ரஸலக்ஷணமித்யாதி| பரிதோஷஃ பரிதுஷ்டிஃ| ப்ரஹ்லாதயதி ஸுகமுத்பாதயதி| தர்பயதி தப்திஂ கரோதி| ஜீவயதி ப்ராணாந் தாரயதி| உபலேபோ மலவத்திஃ| தந்தஹர்ஷோ தந்தகுண்டதா| கபப்ரஸேகஃ ஶ்லேஷ்மாஸ்ராவஃ| ஶிரோ கஹ்ணீதே உத்வேஜகத்வேந, ந து கபவாதவேதநாபிஃ| சோஷ ஆகர்ஷணம்| ஹர்ஷோ ரோமஹர்ஷஃ||௯||

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 ௧௧ (௧௦(௧)) · Śloka ௧௦

ரஸகுணாநத ஊர்த்வஂ வக்ஷ்யாமஃ- தத்ர, மதுரோ ரஸோ ரஸரக்தமாஂஸமேதோऽஸ்திமஜ்ஜௌஜஃஶுக்ரஸ்தந்யவர்தநஶ்சக்ஷுஷ்யஃ கேஶ்யோ வர்ண்யோ பலகத்ஸந்தாநஃ ஶோணிதரஸப்ரஸாதநோ பாலவத்தக்ஷதக்ஷீணஹிதஃ ஷட்பதபிபீலிகாநாமிஷ்டதமஸ்தஷ்ணாமூர்ச்சாதாஹப்ரஶமநஃ ஷடிந்த்ரியப்ரஸாதநஃ கமிகபகரஶ்சேதி; ஸ ஏவங்குணோऽப்யேக ஏவாத்யர்தமாஸேவ்யமாநஃ காஸஶ்வாஸாலஸகவமதுவதநமாதுர்யஸ்வரோபகாதகமிகலகண்டாநாபாதயதி ததாऽர்புதஶ்லீபதபஸ்திகுதோபலேபாபிஷ்யந்தப்ரபதீஞ்ஜநயதி(௧) |௧௦|

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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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ரஸகுணாநித்யாதி| ஷஷ்டமிந்த்ரியஂ மநஃ| தஸ்யேதாநீமதிஸேவ்யமாநஸ்யாதிஸேவாஂ தோஷகரீஂ நிதர்ஶயந்நாஹ- ஸ ஏவங்குண இத்யாதி||௧௦(௧)||

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 ௧௨ (௧௦(௨)) · Śloka ௧௦

அம்லோ ஜரணஃ பாசநோ தீபநஃ பவநநிக்ரஹணோऽநுலோமநஃ கோஷ்டவிதாஹீ பஹிஃஶீதஃ க்லேதநஃ ப்ராயஶோ ஹ்யத்யஶ்சேதி; ஸ ஏவங்குணோऽப்யேக ஏவாத்யர்தமுபஸேவ்யமாநோ தந்தஹர்ஷநயநஸம்மீலநரோமஸஂவேஜநகபவிலயநஶரீரஶைதில்யாந்யாபாதயதி, ததா க்ஷதாபிஹததக்ததஷ்டபக்நருக்ணஶூநப்ரச்யுதாவமூத்ரிதவிஸர்பிதச்சிந்நபிந்நவித்தோத்பிஷ்டாதீநி பாசயத்யாக்நேயஸ்வபாவாத் பரிதஹதி கண்டமுரோ ஹதயஂ சேதி(௨) |௧௦|

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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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அம்லஸ்ய ஸேவிதஸ்ய குணாந் தர்ஶயந்நாஹ- அம்ல இத்யாதி| ஜரண ஆஹாரஸ்ய| பாசநோ தோஷாமயோஃ ஶோதஸ்ய வா| அநுலோமநோ வாதமூத்ரபுரீஷாணாம்| தஸ்யைகஸ்யாதிஸேவிதஸ்ய தோஷஂ நிர்திஶந்நாஹ- ஸ ஏவங்குண இத்யாதி| ரோமஸஂவேஜநஂ ரோமாஞ்சஃ| அபிஹதமபிகாதஃ, தஷ்டஂ வ்யாடாதிபிஃ, பக்நஂ காண்டபக்நாத்யநேகதா, ருக்ணஂ வக்ரீபூதஂ, ப்ரச்யுதஂ ப்ரஷ்டஂ ஸ்வஸ்தாநாத், அவமூத்ரிதஂ மூத்ரவிஷாணாஂ ஜந்தூநாஂ மூத்ரஸங்கஃ, விஸர்பிதஂ ஸ்பர்ஶவிஷாணாஂ ஜந்தூநாஂ விஸர்பிதஸங்கஃ, சிந்நஂ நிஃஶேஷதஃ, பிந்நஂ கோஷ்டாதி, வித்தஂ ஸிராதி, உத்பிஷ்டஂ ப்ரஹாரசூர்ணிதாதி||௧௦(௨)||

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 ௧௩ (௧௦(௩)) · Śloka ௧௦

லவணஃ ஸஂஶோதநஃ பாசநோ விஶ்லேஷணஃ க்லேதநஃ ஶைதில்யகதுஷ்ணஃ ஸர்வரஸப்ரத்யநீகோ மார்கவிஶோதநஃ ஸர்வஶரீராவயவமார்தவகரஶ்சேதி; ஸ ஏவங்குணோऽப்யேக ஏவாத்யர்தமாஸேவ்யமாநோ காத்ரகண்டூகோடஶோபவைவர்ண்யபுஂஸ்த்வோபகாதேந்த்ரியோபதாபமுகாக்ஷிபாகரக்தபித்தவாதஶோணிதாம்லீகாப்ரபதீநாபாதயதி(௩) |௧௦|

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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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லவணரஸகுணகர்மாணி தர்ஶயந்நாஹ- லவண இத்யாதி| ஸஂஶோதநோ வமநவிரேசநாப்யாஂ, வ்ரணஸ்ய ச துஷ்டஸ்ய| விஶ்லேஷண இதி பதக்கரணஃ ப்ரத்யவயவாநாஂ, சேதித்வாத்| க்லேதநோ வ்ரணஸ்ய| ஸர்வரஸாநாஂ ப்ரத்யநீகோ விபக்ஷ உச்சேதக இத்யர்தஃ| மார்கவிஶோதநோ மூத்ரநாடீவ்ரணாதிமார்கவிஶோதநஃ| தஸ்யாதிஸேவ்யமாநஸ்ய தோஷஂ தர்ஶயந்நாஹ- ஸ ஏவங்குண இத்யாதி| கோடஃ பீடகாஃ, புஂஸ்த்வோபகாதஃ ஶுக்ரக்ஷயஃ, இந்த்ரியோபதாபஃ சக்ஷுராதீநாஂ ஸ்வகர்மகுணஹாநிஃ, அம்லீகேதி அம்லோத்காரஃ| ஆபாதயதி கரோதி||௧௦(௩)||

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 ௧௪ (௧௦(௪)) · Śloka ௧௦

கடுகோ தீபநஃ பாசநோ ரோசநஃ ஶோதநஃ ஸ்தௌல்யாலஸ்யகபகமிவிஷகுஷ்டகண்டூப்ரஶமநஃ ஸந்திபந்தவிச்சேதநோऽவஸாதநஃ ஸ்தந்யஶுக்ரமேதஸாமுபஹந்தா சேதி; ஸ ஏவங்குணோऽப்யேக ஏவாத்யர்தமுபஸேவ்யமாநோ ப்ரமமதகலதால்வோஷ்டஶோஷதாஹஸந்தாபபலவிகாதகம்பதோதபேதகத் கரசரணபார்ஶ்வபஷ்டப்ரபதிஷு ச வாதஶூலாநாபாதயதி(௪) |௧௦|

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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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கடுகஸ்ய ப்ரகதிகர்ம நிர்திஶந்நாஹ- கடுக இத்யாதி| அவஸாதந அநுத்ஸாஹகத்| தஸ்யைவாதிஸேவிதஸ்ய தோஷஂ நிர்திஶந்நாஹ- ஸ ஏவங்குண இத்யாதி| ப்ரமஶ்சக்ராரூடஸ்யேவ; மத உந்மாதபூர்வரூபஂ, ஹர்ஷக்ஷயோ வா||௧௦(௪)||

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 ௧௫ (௧௦(௫)) · Śloka ௧௦

திக்தஶ்சேதநோ ரோசநோ தீபநஃ ஶோதநஃ கண்டூகோடதஷ்ணாமூர்ச்சாஜ்வரப்ரஶமநஃ ஸ்தந்யஶோதநோ விண்மூத்ரக்லேதமேதோவஸாபூயோபஶோஷணஶ்சேதி; ஸ ஏவங்குணோऽப்யேக ஏவாத்யர்தமுபஸேவ்யமாநோ காத்ரமந்யாஸ்தம்பாக்ஷேபகார்திதஶிரஃஶூலப்ரமதோதபேதச்சேதாஸ்யவைரஸ்யாந்யாபாதயதி(௫) |௧௦|

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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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திக்தஸ்ய ப்ரகதிகர்ம நிர்திஶந்நாஹ- திக்த இத்யாதி| ரோசந இதி இதரபக்ஷ்யவஸ்தூநாஂ, ந புநஃ ஸ்வயமேவ| தஸ்யாப்யதிஸேவிதஸ்ய தோஷஂ நிர்திஶந்நாஹ- மந்யாஸ்தம்பேத்யாதி| மந்யே த்வே, தயோஃ ஸ்தம்ப இதி||௧௦(௫)||

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 ௧௬ (௧௦) · Śloka ௧௦

கஷாயஃ ஸங்க்ராஹகோ ரோபணஃ ஸ்தம்பநஃ ஶோதநோ லேகநஃ ஶோஷணஃ பீடநஃ க்லேதோபஶோஷணஶ்சேதி; ஸ ஏவங்குணோऽப்யேக ஏவாத்யர்தமுபஸேவ்யமாநோ ஹத்பீடாஸ்யஶோஷோதராத்மாநவாக்யக்ரஹமந்யாஸ்தம்ப- காத்ரஸ்புரணசுமுசுமாயநாகுஞ்சநாக்ஷேபணப்ரபதீஞ்ஜநயதி ||௧௦||

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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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கஷாயஸ்ய ப்ரகதிகர்ம நிர்திஶந்நாஹ- கஷாய இத்யாதி| ரோபணோ வ்ரணஸ்ய| ஸ்தம்பநோ காத்ராணாஂ, மதூநாஂ வா தடீகரணஃ| ஶோதநோ வ்ரணஸ்ய| லேகநோ வ்ரணாத்யுத்ஸந்நமாஂஸஸ்ய| ஶோஷணோ த்ரவதாதோஃ, வ்ரணமேஹாதீநாஂ வா| பீடநோ வ்ரணஸ்ய ஹதயஸ்ய வா, வாதகாரித்வாத்| தஸ்யாப்யதிஸேவயா தோஷமாஹ- ஸ ஏவங்குண இத்யாதி| சுமசுமாயநஂ ராஜிகாலிப்தஸ்யேவ த்வக்பீடா, ஆக்ஷேபணமதிஶயேந கம்பநம்| ப்ரபதிக்ரஹணாதந்யாநபி வாதவிகாராநர்திதாதீந் கரோதி||௧௦||

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 ௧௭ (௧௧) · Śloka ௧௧

அதஃ ஸர்வேஷாமேவ த்ரவ்யாண்யுபதேக்ஷ்யாமஃ | தத்யதா- காகோல்யாதிஃ க்ஷீரகதவஸாமஜ்ஜஶாலிஷஷ்டிகயவகோதூமமாஷஶங்காடககஸேருகத்ரபுஸைர்வாருகர்காருகாலாபூகாலிந்தகதக- கிலோட்யப்ரியாலபுஷ்கரபீஜகாஶ்மர்யமதூகத்ராக்ஷாகர்ஜூரராஜாதநதாலநாலிகேரேக்ஷுவிகாரபலாதிபலாத்மகுப்தா- விதாரீபயஸ்யாகோக்ஷுரகக்ஷீரமோரடமதூலிகாகூஷ்மாண்டப்ரபதீநி ஸமாஸேந மதுரோ வர்கஃ; தாடிமாமலகமாதுலுங்காம்ராதககபித்தகரமர்தபதரகோலப்ராசீநாமலகதிந்திடீககோஶாம்ரகபவ்யபாராவத- வேத்ரபலலகுசாம்லவேதஸதந்தஶடததிதக்ரஸுராஶுக்தஸௌவீரகதுஷோதகதாந்யாம்லப்ரபதீநி ஸமாஸேநாம்லோ வர்கஃ; ஸைந்தவஸௌவர்சலவிடபாக்யரோமகஸாமுத்ரகபக்த்ரிமயவக்ஷாரோஷரப்ரஸூதஸுவர்சிகாப்ரபதீநி ஸமாஸேந லவணோ வர்கஃ; பிப்பல்யாதிஃ ஸுரஸாதிஃ ஶிக்ருமதுஶிக்ருமூலகலஶுநஸுமுகஶீதஶிவகுஷ்டதேவதாருஹரேணுகாவால்குஜபல- சண்டாகுக்குலுமுஸ்தலாங்கலகீஶுகநாஸாபீலுப்ரபதீநி ஸாலஸாராதிஶ்ச ப்ராயஶஃ கடுகோ வர்கஃ; ஆரக்வதாதிர்குடூச்யாதிர்மண்டூகபர்ணீவேத்ரகரீரஹரித்ராத்வயேந்த்ரயவவருணஸ்வாதுகண்டகஸப்தபர்ணபஹதீத்வயஶங்கிநீத்ரவந்தீ- த்ரிவத்கதவேதநகர்கோடககாரவேல்லவார்தாககரீரகரவீரஸுமநஃஶங்கபுஷ்ப்யபாமார்கத்ராயமாணாஶோகரோஹிணீவைஜயந்தீ- ஸுவர்சலாபுநர்நவாவஶ்சிகாலீஜ்யோதிஷ்மதீப்ரபதீநி ஸமாஸேந திக்தோ வர்கஃ; ந்யக்ரோதாதிரம்பஷ்டாதிஃ ப்ரியங்க்வாதீ ரோத்ராதிஸ்த்ரிபலாஶல்லகீஜம்ப்வாம்ரபகுலதிந்துகபலாநி கதகஶாகபலபாஷாணபேதகவநஸ்பதிபலாநி ஸாலஸாராதிஶ்ச ப்ராயஶஃ குருவககோவிதாரகஜீவந்தீசில்லீபாலங்க்யாஸுநிஷண்ணகப்ரபதீநி வரகாதயோ முத்காதயஶ்ச ஸமாஸேந கஷாயோ வர்கஃ ||௧௧||

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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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அத இத்யாதி| அதோऽநந்தரஂ, ஸர்வேஷாஂ ரஸாநாஂ த்ரவ்யாண்யுபதேக்ஷ்யாமஃ| க்ஷீரேத்யாதி| ஶஙகாடகஂ த்விவிதஂ ஸ்தூலால்பபேதேந; த்ரபுஸஂ ‘திரஸீ ’ இதி லோகே; ஏர்வாருஃ ரோமஶா கர்கடீ; கிலோட்யஃ காலங்கதகஃ ஶிதோட்யகந்தஃ ப்ராவட்ஜாதஃ ஶணபத்ரிகாகாரவல்லீயுக்தோ ‘கில்லோடீ ’ இதி லோகே; ‘அங்க(ங்க)லோட்ய’ இத்யந்யே படந்தி, சிச்சோ(ஞ்சோ)டகமிதி ச வ்யாக்யாநயந்தி; ப்ரியாலஶ்சாரஃ; புஷ்கரபீஜஂ பத்மபீஜஂ; ராஜாதநஃ க்ஷீரிகஃ; பயஸ்யா விதாரீபேதஃ; க்ஷீரமோரடஃ கிலாடமஸ்து, ‘பீலுபர்ணீ’ இத்யேகே; மதுலிகா மர்கடகஃ| தாடிமேத்யாதி ப்ராசீநாமலகஃ ‘பாநீயாமலக’ இதி லோகே; பவ்யபலஂ ‘கர்மரங்க’ இத்யேகே, ‘தாலபலஸதஶமஹாவல்கலஂ கஷாயாம்லமதுரஂ’ இத்யந்யே; பாராவதஃ காமரூபே மதுராம்லரஸபலஂ; தந்தஶடோ ஜம்பீரஃ; ஶுக்தஂ ஸந்தாநகவிஶேஷஶ்சுக்ரமிதி லோகே; ஸௌவீரகதுஷோதகே நிஸ்துஷஸதுஷயவகதே த்ரிவத்கஷாயஸஹிதே ஸந்தாநே; தாந்யாம்லஂ காஞ்ஜிகஂ; ப்ரபதிக்ரஹணாச்சாண்டாக்யாதீநாமவபோதஃ| ஸைந்தவேத்யாதி பாக்யமுத்பிதஂ; ரோமகஂ ஶாகம்பரீதேஶோத்தஂ, ஶ்வேதலவணமித்யந்யே; ஸாமுத்ரஂ ஸமுத்ரஸமீபபவஂ குர்ஜரராஷ்ட்ரே ப்ரசுரஂ பவதி; பக்ரிமஂ பாகாபிநிர்வத்தஂ, ‘புல்லாலவணம்’ இத்யுச்யதே; ஊஷரப்ரஸூதமூஷரலவணஂ; ப்ரபதிக்ரஹணாட்டங்கணக்ஷாராதீநாமவபோதஃ| பிப்பல்யாதிரித்யாதி| ஶீதஶிவஂ கர்பூரம், அவல்குஜபலஂ பாகுசீபீஜஂ, சண்டா அஜமோதாகாரா ஸுகந்தித்ரவ்யஂ, லாங்கலகீ கலிகாரிகா, ஶுகநாஸா ஸ்யோநாகஃ| ஆரக்வதாதிரித்யாதி மண்டூகபர்ணீ ப்ராஹ்மீ, வேத்ரகரீரோ வேத்ராங்குரஃ, ஸ்வாதுகண்டகோ விகங்கதஃ ‘வக்ஷகண்டகாரிகா’ இதி ப்ரஸித்தஃ, ஶங்கிநீ யவதிக்தாபேதஃ, கதவேதநஃ கோஶாதகீ, ஸுமநா ஜாதீ, அஶோகரோஹிணீ கடுகா, வைஜயந்தீ தர்காரீ, ஸுவர்சலா ஸூர்யாவர்தஃ, வஶ்சிகாலீ வஶ்சிகபத்ரீ, ஜ்யோதிஷ்மதீ காகமர்தநிகா| ந்யக்ரோதாதிரித்யாதி| கதகஃ தோயப்ரஸாதநபலஃ, ஶாகஃ கரமஸணபத்ரபஷ்டோதரஃ, தயோஃ பலம்; வநஸ்பதயோ ந்யக்ரோதாதயஃ, தேஷாஂ பலாநி| ஸாலஸாராதேஸ்திக்தாநுஸரத்வாத் கதஂ கஷாயவர்கேऽஸ்ய பாட இத்யாஹ- ப்ராயஶஃ; ‘கஷாய’ இதி ஶேஷஃ| குருவகஃ கண்டஸேலயாகஃ, கோவிதாரஃ காஞ்சநாரகஃ (‘கோவிதாரமபி காஞ்சநாரகஂ மல்லிகாஂ விசகிலஂ விதுர்புதாஃ’- இதி ஹலாயுதஃ |), ஜீவந்தீ டோடீ, சில்லீ க்ஷேத்ரவாஸ்துகஃ, பாலங்க்யா ஶாகவிஶேஷஃ ‘பாலங்க’ இதி லோகே, ஸுநிஷண்ணகஃ ஸிரிவாலிகா, ‘சதுஷ்பர்ணீ’ இத்யபரே, வரகாதயஃ குதாந்யாநி, முத்காதயோ வைதலாஃ||௧௧||

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 ௧௮ (௧௨) · Śloka ௧௨

தத்ரைதேஷாஂ ரஸாநாஂ ஸஂயோகாஸ்த்ரிஷஷ்டிர்பவந்தி | தத்யதா- பஞ்சதஶ த்விகாஃ, விஂஶதிஸ்த்ரிகாஃ, பஞ்சதஶ சதுஷ்காஃ, ஷட் பஞ்சகாஃ, ஏகஶஃ ஷட்ரஸாஃ, ஏகஃ ஷட்க இதி | தேஷாமந்யத்ர ப்ரயோஜநாநி வக்ஷ்யாமஃ ||௧௨||

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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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தத்ரேத்யாதி| ஏஷாஂ து விவரணமுத்தரமந்த்ரே ஸ்வயமேவாசார்யஃ கரிஷ்யதி, அஸ்மாபிஸ்து க்ரந்தபாஹுல்யபயாத்விவரணஂ ந கதம்| த்விஷஷ்டிதோஷபேதேஷு த்விஷஷ்டீ ரஸபேதா யோஜ்யாஃ, ஸ்வஸ்தே து ஷடேவ ஸமுதிதாஃ||௧௨||

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 ௧௯ (௧௩) · Śloka ௧௩

பவதி சாத்ர- ஜக்தாஃ ஷடதிகச்சந்தி பலிநோ வஶ்யதாஂ ரஸாஃ | யதா ப்ரகுபிதா தோஷா வஶஂ யாந்தி பலீயஸஃ ||௧௩||

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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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இதாநீஂ ரஸாநாமேகைகாநாமநப்யாஸப்ரதிபாதிதபஹுதரதோஷாணாஂ விஶிஷ்டவிஷயே தோஷா ந பவந்தீதி நிர்திஶந்நாஹ- பவதி சாத்ர ஜக்தா இத்யாதி| ஜக்தாஃ பக்ஷிதாஃ, ஷட்ரஸா ஏகைகஶஃ கத்வா அப்யஸ்தா அபி பலிநஃ ஶக்த்யுபசயபலயுக்தஸ்ய புருஷஸ்ய, வஶ்யதாஂ வஶபாவஂ, யாந்தி கச்சந்தி, தோஷகாரிணோ ந பவந்தீத்யர்தஃ; யதா தோஷா ஏவ பலீயஸோ பலயுக்தஸ்ய புருஷஸ்ய கார்யகரணக்ஷமா ந பவந்தி ஏவஂ ரஸா அபீத்யர்தஃ| ‘பலிநோ ரஸஸ்ய’ இதி கேசித்||௧௩||

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 புஷ்பிகா · Śloka ௪௨

இதி ஸுஶ்ருதஸஂஹிதாயாஂ ஸூத்ரஸ்தாநே ரஸவிஶேஷவிஜ்ஞாநீயோ நாம த்விசத்வாரிஂஶத்தமோऽத்யாயஃ ||௪௨||

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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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இதி ஶ்ரீடல்ஹ(ஹ்ண)ணவிரசிதாயாஂ நிபந்தஸங்க்ரஹாக்யாயாஂ ஸுஶ்ருதவ்யாக்யாயாஂ ஸூத்ரஸ்தாநே ரஸவிஶேஷவிஜ்ஞாநீயோ நாம த்விசத்வாரிஂஶத்தமோऽத்யாயஃ||௪௨||

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 →