अन्नपानविध्यध्यायः

अथातोऽन्नपानविधिमध्यायं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||

"Now, we shall explain the chapter on Anna-Pana Vidhi (The Guidelines for Food and Drink)."

"As spoken by the revered Lord Dhanvantari."

This marks the beginning of a new chapter that focuses on the principles surrounding diet and beverage consumption. It explores their proper usage, effects, and therapeutic significance, offering valuable insights into maintaining health through balanced nutrition, as per the divine teachings of Lord Dhanvantari.

धन्वन्तरिमभिवाद्य सुश्रुत उवाच- प्रागभिहितः ‘प्राणिनां पुनर्मूलमाहारो बलवर्णौजसां च, स षट्सु रसेष्वायत्तः, रसाः पुनर्द्रव्याश्रयिणः,’ द्रव्यरसगुणवीर्यविपाकनिमित्ते च क्षयवृद्धी दोषाणां साम्यं च, ब्रह्मादेरपि च लोकस्याहारः स्थित्युत्पत्तिविनाशहेतुः, आहारादेवाभिवृद्धिर्बलमारोग्यं वर्णेन्द्रियप्रसादश्च, तथा ह्याहारवैषम्यादस्वास्थ्यं; तस्याशितपीतलीढखादितस्य नानाद्रव्यात्मकस्यानेकविधविकल्पस्यानेकविधप्रभावस्य पृथक् पृथग्द्रव्यरसगुणवीर्यविपाककर्माणीच्छामि ज्ञातुं, न ह्यनवबुद्धस्वभावा भिषजः स्वस्थानुवृत्तिं रोगनिग्रहणं च कर्तुं समर्थाः; आहारायत्ताश्च सर्वप्राणिनो यस्मात्तस्मादन्नपानविधिमुपदिशतु मे भगवानित्युक्तः प्रोवाच भगवान् धन्वन्तरिः- अथ खलु वत्स सुश्रुत! यथाप्रश्नमुच्यमानमुपधारयस्व- ||३||

"Having respectfully bowed to Lord Dhanvantari, Sushruta spoke: 'It has been previously stated that food is the foundation of life for living beings and the source of strength, complexion, and immunity. It is dependent on the six tastes, which in turn arise from substances. The attributes, potency, post-digestive effects, and intrinsic nature of substances determine the depletion, growth, and balance of the doshas. Food is also the cause of sustenance, creation, and destruction of the world, from Brahma onward. Through food alone, growth, strength, health, complexion, and clarity of senses are achieved, while improper dietary habits lead to ill health. Considering the diverse substances with varying forms, effects, and influences, I seek to understand their distinct properties, tastes, potencies, post-digestive effects, and actions. Without this knowledge, physicians cannot effectively fulfill their duties or control diseases. Since all living beings depend on food, I request the revered Lord Dhanvantari to impart the guidelines on food and drink.' Thus addressed, Lord Dhanvantari said, 'Now, dear Sushruta, listen carefully as I answer your inquiry.'"

This shloka profoundly emphasizes the central role of food in life and health, linking it to the balance of doshas and overall well-being. It reflects the depth of Ayurvedic wisdom, where understanding food's properties is vital for disease management and health preservation. Lord Dhanvantari begins the discourse with his divine teachings on nutrition.

तत्र, लोहितशालिकलमकर्दमकपाण्डुकसुगन्धकशकुनाहृतपुष्पाण्डकपुण्डरीकमहाशालिशीतभीरुकरोध्रपुष्पक- दीर्घशूककाञ्चनकमहिषमहाशूकहायनकदूषकमहादूषकप्रभृतयः शालयः ||४||

"Therein are described the various types of rice such as Lohitashali, Kalamakardama, Kapanduka, Sugandhaka, Shakunahruta, Pushpandika, Pundarika, Mahashali, Sheetabhiru, Karodhrapushpaka, Deerghashuka, Kanchanaka, Mahishamahashuka, Hayana, Kadushaka, Mahadushaka, and others."

This shloka presents an extensive classification of rice varieties, emphasizing their unique qualities and importance in Ayurveda.

मधुरा वीर्यतः शीता लघुपाका बलावहाः |
पित्तघ्नाल्पानिलकफाः स्निग्धा बद्धाल्पवर्चसः ||५||

"Sweet in taste, cooling in potency, light to digest, and strength-promoting; they pacify pitta, slightly reduce vata and kapha, are unctuous, and result in firm and reduced excreta."

This shloka describes the qualities of substances that are sweet in taste. It highlights their cooling nature, ability to enhance strength, and their role in balancing the doshas, particularly by pacifying pitta. Their unctuous quality and digestive effects are also noted, emphasizing their therapeutic significance in Ayurveda.

तेषां लोहितकः श्रेष्ठो दोषघ्नः शुक्रमूत्रलः |
चक्षुष्यो वर्णबलकृत् स्वर्यो हृद्यस्तृषापहः ||६||
व्रण्यो ज्वरहरश्चैव सर्वदोषविषापहः |७|

"Among them, Lohitaka (red rice) is considered the best. It alleviates doshas, promotes semen and urination, improves eyesight, enhances complexion and strength, and is beneficial for voice. It is pleasing to the heart and quenches thirst. Furthermore, it aids in healing wounds, reducing fever, and counteracting all doshas and toxins."

These verses extol the virtues of Lohitaka rice, highlighting its multifaceted therapeutic benefits. It is not only a potent dosha-balancer but also supports various bodily functions and contributes to overall well-being. Its unique properties make it a valuable dietary component in Ayurvedic practice.

तस्मादल्पान्तरगुणाः क्रमशः शालयोऽवराः ||७||

"Therefore, other varieties of rice with slightly lesser qualities are considered inferior in succession."

This shloka underscores that while other types of rice possess beneficial qualities, they are ranked progressively lower compared to the superior Lohitaka variety due to their comparatively reduced properties.

षष्टिककाङ्गुकमुकुन्दकपीतकप्रमोदककाकलकासनपुष्पकमहाषष्टिकचूर्णककुरवककेदारप्रभृतयः षष्टिकाः ||८||
रसे पाके च मधुराः शमना वातपित्तयोः |
शालीनां च गुणैस्तुल्या बृंहणाः कफशुक्रलाः ||९||

"The varieties of rice known as Shashtika, Kanguka, Mukundaka, Pitaka, Pramodaka, Kakala, Kasana, Pushpaka, Maha Shashtika, Churnaka, Kuravaka, Kedara, and others belong to the Shashtika category."

"They are sweet in taste and post-digestive effect, pacify vata and pitta, and possess qualities similar to Shali rice. They are nourishing, promote kapha and semen."

These verses introduce several types of Shashtika rice and describe their therapeutic properties. Known for their sweetness and ability to balance vata and pitta doshas, these varieties hold similar benefits to Shali rice while promoting nourishment and vitality.

षष्टिकः प्रवरस्तेषां कषायानुरसो लघुः |
मृदुः स्निग्धस्त्रिदोषघ्नः स्थैर्यकृद्बलवर्धनः ||१०||
विपाके मधुरो ग्राही तुल्यो लोहितशालिभिः |११|

"Among them, Shashtika rice is considered the best. It has an astringent secondary taste, is light for digestion, soft, unctuous, and pacifies all three doshas. It promotes stability and increases strength."

"In its post-digestive effect, it is sweet, absorbent, and comparable to Lohitaka rice."

These verses highlight the superior qualities of Shashtika rice. Renowned for its ability to balance all three doshas, it supports stability, enhances strength, and shares similarities with the highly valued Lohitaka rice in its post-digestive sweetness and therapeutic benefits.

शेषास्त्वल्पान्तरास्तस्मात् षष्टिकाः क्रमशो गुणैः ||११||

"The rest of the Shashtika rice varieties possess slightly lesser qualities and are progressively ranked lower in succession based on their attributes."

This shloka indicates that while other Shashtika rice varieties are beneficial, their qualities are marginally inferior compared to the best among them. The progressive ranking reflects the nuanced understanding of their therapeutic significance in Ayurveda.

कृष्णव्रीहिशालामुखजतुमुखनन्दीमुखलावाक्षकत्वरितककुक्कुटाण्डकपारावतकपाटलप्रभृतयो व्रीहयः ||१२||

"The varieties of rice known as Krishnavrihi, Shalamukha, Jatumukha, Nandimukha, Lavakshaka, Tvaritaka, Kukkutandaka, Paravataka, Patala, and others are classified under Vrihi (paddy)."

This shloka lists several distinct types of paddy rice, showcasing the rich diversity recognized in Ayurveda. Each variety carries unique properties and significance, contributing to the nuanced understanding of rice as nourishment and medicine.

कषायमधुराः पाकेऽमधुरा वीर्यतोऽहिमाः |
अल्पाभिष्यन्दिनस्तुल्याः षष्टिकैर्बद्धवर्चसः ||१३||

"They are astringent and sweet in taste, less sweet in their post-digestive effect, cooling in potency, and minimally unctuous. They are comparable to Shashtika rice, and result in firm excreta."

This shloka highlights the qualities of certain rice varieties that resemble Shashtika. Their cooling nature, combined with their astringency and sweetness, makes them beneficial for specific therapeutic and dietary applications in Ayurveda.

कृष्णव्रीहिर्वरस्तेषां कषायानुरसो लघुः |
तस्मादल्पान्तरगुणाः क्रमशो व्रीहयोऽपरे ||१४||

"Krishnavrihi (black rice) is considered the best among them. It has an astringent secondary taste, is light in digestion, and possesses superior qualities. Therefore, other varieties of rice progressively rank lower based on their attributes."

This shloka highlights the prominence of Krishnavrihi, noted for its exceptional properties such as lightness and astringent taste. It sets a standard of comparison for other rice varieties, which are ranked lower in succession due to comparatively fewer qualities.

दग्धायामवनौ जाताः शालयो लघुपाकिनः |
कषाया बद्धविण्मूत्रा रूक्षाः श्लेष्मापकर्षणाः ||१५||

"The rice grown in burnt lands is light to digest, astringent in taste, results in firm stool and urine, and is dry in nature. It also reduces kapha dosha."

This shloka describes the specific qualities of rice cultivated in burnt or arid soil. Their lightness, dryness, and astringent properties make them particularly effective for managing excess kapha, showcasing their suitability for certain therapeutic purposes in Ayurveda.

स्थलजाः कफपित्तघ्नाः कषायाः कटुकान्वयाः |
किञ्चित्सतिक्तमधुराः पवनानलवर्धनाः ||१६||

"Rice grown in dry or non-irrigated lands pacifies kapha and pitta doshas. It has an astringent taste with hints of pungency, slight bitterness, and sweetness. It increases vata and digestive fire (agni)."

This shloka elaborates on the qualities of rice cultivated in dry terrain. Its unique taste profile and dosha-balancing properties make it particularly beneficial in managing kapha and pitta while stimulating digestion and vata energy.

कैदारा मधुरा वृष्या बल्याः पित्तनिबर्हणाः |
ईषत्कषायाल्पमला गुरवः कफशुक्रलाः ||१७||

"Kaidara rice is sweet in taste, aphrodisiac, strengthening, and alleviates pitta dosha. It has a slightly astringent quality, produces minimal waste, is heavy to digest, and promotes kapha and semen."

This shloka highlights the nourishing and strengthening qualities of Kaidara rice. Its sweet and slightly astringent nature makes it effective in balancing pitta, while its heaviness and kapha-enhancing properties contribute to vitality and reproductive health.

रोप्यातिरोप्या लघवः शीघ्रपाका गुणोत्तराः |
अदाहिनो दोषहरा बल्या मूत्रविवर्धनाः ||१८||

"Ropya and Atiropyaka rice are light, easily digestible, and quick to cook. They are superior in qualities, non-acidic, pacify doshas, strengthen the body, and promote urination."

This shloka emphasizes the desirable attributes of Ropya and Atiropyaka rice. Their lightness, ease of digestion, and quick preparation make them highly beneficial, especially for therapeutic use, as they enhance strength, balance doshas, and support urinary function.

शालयश्छिन्नरूढा ये रूक्षास्ते बद्धवर्चसः |
तिक्ताः कषायाः पित्तघ्ना लघुपाकाः कफापहाः ||१९||

"The rice that grows from severed sprouts is dry in nature and results in firm stool. It has a bitter and astringent taste, alleviates pitta, is easy to digest, and reduces kapha dosha."

This shloka outlines the properties of rice cultivated from cut sprouts. Their dryness, combined with their bitter and astringent qualities, makes them particularly effective in balancing pitta and kapha doshas while being light on digestion.

विस्तरेणायमुद्दिष्टः शालिवर्गो हिताहितः |२०|
इति शालिवर्गः |

"Thus, the classification of Shali (rice) varieties, along with their beneficial and harmful properties, has been elaborated in detail."

"This concludes the section on Shali (rice) varieties."

This verse wraps up the detailed discussion on the various types of rice, emphasizing their respective qualities and significance. It marks the conclusion of this segment on Shali varieties, summing up their relevance in maintaining health and balancing doshas according to Ayurvedic principles.

अथ कुधान्यवर्गः |
तद्वत् कुधान्यमुद्गादिमाषादीनां च वक्ष्यते ||२०||

"Now begins the section on inferior grains (Kudhanya Varga)."

"Similarly, the properties of inferior grains, including Mudga (green gram), Masha (black gram), and others, will be described."

This introduction sets the stage for a detailed discussion on the qualities and therapeutic significance of lesser grains. It follows the structure of previous sections, focusing on their properties, effects, and appropriate uses in Ayurvedic practices.

कोरदूषकश्यामाकनीवारशान्तनुवरकोद्दालकप्रियङ्गुमधूलिकानन्दीमुखी- कुरुविन्दगवेधुकसरबरुकतोद(य)पर्णीमुकुन्दकवेणुयवप्रभृतयः कुधान्यविशेषाः ||२१||

"The types of inferior grains (Kudhanya) include Koradusha, Shyamaka, Nivara, Shantanu, Varaka, Uddalaka, Priyangu, Madhulika, Nandimukhi, Kuruvinda, Gavedhuka, Sarabha, Rukata, Todaparna, Mukundaka, Venuyava, and others."

This shloka enumerates the diverse varieties of Kudhanya (inferior grains), which are significant in Ayurveda for their specific properties and therapeutic applications. Their distinct traits provide insights into their role in diet and health.

उष्णाः कषायमधुरा रूक्षाः कटुविपाकिनः |
श्लेष्मघ्ना बद्धनिस्यन्दा वातपित्तप्रकोपणाः ||२२||
कषायमधुरस्तेषां शीतः पित्तापहः स्मृतः |
कोद्रवश्च सनीवारः श्यामाकश्च सशान्तनुः ||२३||

"They are hot in potency, astringent and slightly sweet in taste, dry in nature, and pungent in post-digestive effect. They reduce kapha, cause firm excreta with reduced flow, and aggravate vata and pitta doshas."

"Among them, Kodrava, Nivara, Shyamaka, and Shantanu are described as astringent and sweet in taste, cooling in potency, and effective in pacifying pitta dosha."

These verses elaborate on the general qualities of Kudhanya (inferior grains), highlighting their heating and drying properties, and their effects on the doshas. While they pacify kapha, their tendency to increase vata and pitta suggests caution in their consumption. Specific grains like Kodrava and others are identified for their pitta-pacifying and cooling properties.

कृष्णा रक्ताश्च पीताश्च श्वेताश्चैव प्रियङ्गवः |
यथोत्तरं प्रधानाः स्यू रूक्षाः कफहराः स्मृताः ||२४||

"Priyangu grains are found in black, red, yellow, and white varieties. In increasing order, they are considered superior. They are dry in nature and known for reducing kapha dosha."

This shloka categorizes Priyangu grains based on their color and relative quality. Their dryness and kapha-reducing properties make them suitable for specific dietary and therapeutic applications in Ayurveda.

मधूली मधुरा शीता स्निग्धा नन्दीमुखी तथा |२५|

"Madhuli is sweet, cooling in potency, and unctuous, as is Nandimukhi."

This shloka describes the qualities of Madhuli and Nandimukhi grains, highlighting their sweetness, cooling nature, and unctuous quality, which make them beneficial in pacifying certain doshas and supporting nourishment.

विशोषी तत्र भूयिष्ठं वरुकः समुकुन्दकः ||२५||

"Varuka and Mukundaka grains are predominantly drying in nature."

This shloka emphasizes the dehydrating quality of Varuka and Mukundaka grains, suggesting their effect in reducing moisture within the body. Their properties may be useful in balancing excess kapha or other conditions requiring drying effects.

रूक्षा वेणुयवा ज्ञेया वीर्योष्णा कटुपाकिनः |
बद्धमूत्राः कफहराः कषाया वातकोपनाः ||२६||

"Venuyava grains are known to be dry, hot in potency, and pungent in post-digestive effect. They cause firm urination, reduce kapha dosha, and are astringent in nature while aggravating vata."

This shloka highlights the characteristics of Venuyava grains, emphasizing their heating and drying effects. Their ability to pacify kapha but increase vata indicates specific dietary considerations based on individual body constitution and health needs.

मुद्गवनमुद्गकलायमकुष्ठमसूरमङ्गल्यचणकसतीनत्रिपुटकहरेण्वाढकीप्रभृतयो वैदलाः ||२७||

"The various types of legumes (Vaidala) include Mudga (green gram), Vanamudga (wild green gram), Kalaya (pea), Makuṣṭha, Masūra (lentil), Maṅgalya, Chaṇaka (chickpea), Satīna, Tripuṭaka, Harenva, Aḍhakī, and others."

This shloka introduces a classification of legumes, known as Vaidala, highlighting their diversity and significance in Ayurvedic dietary principles.

कषायमधुराः शीताः कटुपाका मरुत्कराः |
बद्धमूत्रपुरीषाश्च पित्तश्लेष्महरास्तथा ||२८||

"They are astringent and sweet in taste, cooling in potency, pungent in post-digestive effect, and increase vata. They result in firm urine and stool while alleviating pitta and kapha doshas."

This shloka describes the general qualities of legumes (Vaidala). Their cooling nature, combined with astringency and sweetness, helps in pacifying pitta and kapha, though they can also increase vata.

नात्यर्थं वातलास्तेषु मुद्गा दृष्टिप्रसादनाः |
प्रधाना हरितास्तत्र वन्या मुद्गसमाः स्मृताः ||२९||

"Among them, Mudga (green gram) is not excessively aggravating to vata and is beneficial for eyesight. The green-colored varieties are considered superior, with wild ones regarded as equal to cultivated Mudga."

This shloka highlights the favorable qualities of Mudga, particularly its mild impact on vata dosha and its positive effects on vision. It also ranks the green varieties as the best, with wild Mudga being comparable to its cultivated counterpart.

विपाके मधुराः प्रोक्ता मसूरा बद्धवर्चसः |३०|

"Masura (lentils) are described as sweet in post-digestive effect and result in firm stool."

This shloka highlights the digestive qualities of Masura, indicating its sweetness after digestion and its role in supporting proper bowel formation.

मकुष्ठकाः कृमिकराः... |३०|

"Makuṣṭhaka grains are known to promote worm infestation..."

This shloka highlights a cautionary aspect of Makuṣṭhaka, indicating its potential to encourage parasites. Ayurveda often classifies foods based on their effects on digestion and overall health, and this suggests avoiding excessive consumption of Makuṣṭhaka in certain conditions.

... कलायाः प्रचुरानिलाः ||३०||

"... Kalaya (pea) is known to increase vata (anila) significantly."

This completes the verse, which highlights the vata-aggravating property of Kalaya. While its dietary use may offer certain benefits, individuals with vata imbalances may need to consume it with caution or pair it with dosha-balancing foods.

आढकी कफपित्तघ्नी नातिवातप्रकोपणी |३१|

Aḍhakī (pigeon pea) alleviates kapha and pitta doshas and does not excessively aggravate vata."

This shloka highlights the balancing properties of Aḍhakī, making it beneficial for individuals with kapha or pitta imbalances while being gentle on vata dosha.

वातलाः शीतमधुराः सकषाया विरूक्षणाः ||३१||
कफशोणितपित्तघ्नाश्चणकाः पुंस्त्वनाशनाः |
त एव घृतसंयुक्तास्त्रिदोषशमनाः परम् ||३२||

"Chana (chickpeas) are vata-inducing, cooling, sweet, slightly astringent, and drying in nature. They pacify kapha, blood disorders, and pitta, but reduce vitality. When combined with ghee, they are highly effective in balancing all three doshas."

These verses highlight the dual nature of Chana. While they offer therapeutic benefits like balancing kapha, pitta, and promoting blood health, their drying and vata-aggravating properties suggest moderation unless paired with balancing elements like ghee to harmonize the doshas.

हरेणवः सतीनाश्च विज्ञेया बद्धवर्चसः |३३|

"Harenva and Satina grains are known to result in firm stool."

This shloka briefly highlights the digestive quality of Harenva and Satina grains, emphasizing their ability to support proper stool formation, likely reflecting their grounding and stabilizing nature.

ऋते मुद्गमसूराभ्यामन्ये त्वाध्मानकारकाः ||३३||

"Except for Mudga (green gram) and Masura (lentils), all other legumes are known to cause bloating."

This shloka emphasizes the unique digestive properties of Mudga and Masura, distinguishing them from other legumes that are prone to causing abdominal distension. Their suitability for those with sensitive digestion makes them particularly valued in Ayurvedic dietary practices.

माषो गुरुर्भिन्नपुरीषमूत्रः स्निग्धोष्णवृष्यो मधुरोऽनिलघ्नः |
सन्तर्पणः स्तन्यकरो विशेषाद्बलप्रदः शुक्रकफावहश्च ||३४||

"Masha (black gram) is heavy to digest, causes irregular stool and urine, is unctuous, hot in potency, aphrodisiac, and sweet in taste. It alleviates vata, provides nourishment, enhances lactation, especially increases strength, and promotes semen and kapha dosha."

This shloka praises the various nourishing and strengthening qualities of Masha, highlighting its significant benefits for vitality and reproductive health, while cautioning about its heaviness and effects on kapha.

कषायभावान्न पुरीषभेदी न मूत्रलो नैव कफस्य कर्ता |
स्वादुर्विपाके मधुरोऽलसान्द्रः सन्तर्पणः स्तन्यरुचिप्रदश्च ||३५||

"Due to its astringent qualities, it does not loosen stool, nor does it promote urination, nor does it aggravate kapha. It is sweet in post-digestive effect, dense, nourishing, and enhances breast milk secretion while restoring appetite."

This shloka continues to emphasize specific characteristics, particularly the balanced and nourishing nature of the grain or food described, showing its suitability in pacifying certain conditions without negatively impacting others.

माषैः समानं फलमात्मगुप्तमुक्तं च काकाण्डफलं तथैव |३६|

"The benefits of Atmagupta (Mucuna pruriens) and Kakanda (another legume) are stated to be similar to those of Masha (black gram)."

This shloka draws a comparison, indicating that the properties and benefits of Atmagupta and Kakanda align closely with those of Masha, emphasizing their nourishing and strengthening qualities.

आरण्यमाषा गुणतः प्रदिष्टा रूक्षाः कषाया अविदाहिनश्च ||३६||

"Wild black grams (Araṇya Masha) are described as dry, astringent in taste, and non-acidic in nature."

This shloka highlights the specific properties of Araṇya Masha, emphasizing its dryness and astringency, along with its lack of acidic qualities, making it distinct in its effects compared to other grains or legumes.

उष्णः कुलत्थो रसतः कषायः कटुर्विपाके कफमारुतघ्नः |
शुक्राश्मरीगुल्मनिषूदनश्च साङ्ग्राहिकः पीनसकासहन्ता ||३७||

"Kulattha (horse gram) is hot in potency, astringent in taste, and pungent in post-digestive effect. It alleviates kapha and vata doshas. It is effective in breaking down semen-related disorders, urinary stones, and abdominal tumors. Additionally, it binds stool and alleviates conditions like nasal congestion and cough."

This shloka elaborates on the potent therapeutic applications of Kulattha, highlighting its balancing effects on kapha and vata, alongside its ability to address specific health concerns such as respiratory issues and urinary stones.

आनाहमेदोगुदकीलहिक्काश्वासापहः शोणितपित्तकृच्च |
कफस्य हन्ता नयनामयघ्नो विशेषतो वन्यकुलत्थ उक्तः ||३८||

"Wild Kulattha (horse gram) is specifically known for alleviating distension (anaha), fat-related issues (medas), piles (guda kila), hiccups (hikka), and dyspnea (shvasa). It is beneficial in conditions of blood disorders and pitta complications, reduces kapha, and is effective in treating eye ailments."

This verse emphasizes the superior medicinal properties of Vanya Kulattha (wild horse gram) compared to regular Kulattha, making it particularly significant in Ayurvedic treatments for respiratory, gastrointestinal, and ocular conditions.

ईषत्कषायो मधुरः सतिक्तः साङ्ग्राहिकः पित्तकरस्तथोष्णः |
तिलो विपाके मधुरो बलिष्ठः स्निग्धो व्रणे लेपन एव पथ्यः ||३९||
दन्त्योऽग्निमेधाजननोऽल्पमूत्रस्त्वच्योऽथ केश्योऽनिलहा गुरुश्च |४०|

"Sesame (Tila) is slightly astringent, sweet, and slightly bitter in taste. It has binding properties, is hot in potency, and tends to aggravate pitta. It is sweet in post-digestive effect, nourishing, unctuous, and recommended for topical application on wounds."

"It strengthens teeth, promotes digestive fire and intelligence, reduces urinary output, and is beneficial for the skin and hair. It pacifies vata and is considered heavy."

These verses present a detailed description of Tila (sesame), emphasizing its versatile applications and effects on the body, both internally and externally.

तिलेषु सर्वेष्वसितः प्रधानो मध्यः सितो हीनतरास्तथाऽन्ये ||४०||

"Among all types of sesame (Tila), the black variety is considered the best, the white variety is of medium quality, and the others are regarded as inferior."

This shloka classifies Tila (sesame) based on its varieties, emphasizing the superior qualities of the black sesame, which is highly valued in Ayurvedic practices for its therapeutic and nutritional benefits.

यवः कषायो मधुरो हिमश्च कटुर्विपाके कफपित्तहारी |
व्रणेषु पथ्यस्तिलवच्च नित्यं प्रबद्धमूत्रो बहुवातवर्चाः ||४१||
स्थैर्याग्निमेधास्वरवर्णकृच्च सपिच्छिलः स्थूलविलेखनश्च |
मेदोमरुत्तृड्‌हरणोऽतिरूक्षः प्रसादनः शोणितपित्तयोश्च ||४२||

"Barley (Yava) is astringent and sweet in taste, cooling in potency, and pungent in post-digestive effect. It alleviates kapha and pitta doshas, is suitable for wound care (like sesame), and supports firm urination and stool while increasing vata and bowel frequency."

"It promotes stability, enhances digestive fire, intelligence, voice, and complexion. It is slightly slimy, heavy, and aids in cleansing the body. Barley reduces fat, vata, and thirst. It is extremely drying, blood-pacifying, and beneficial for pitta disorders."

These verses provide a comprehensive description of the properties of Yava (barley) and its significant roles in promoting health, emphasizing its cooling, nourishing, and cleansing qualities.

एभिर्गुणैर्हीनतरैस्तु किञ्चिद्विद्याद्यवेभ्योऽतियवानशेषैः |४३|

"Atiyava (a type of barley) is understood to have slightly inferior qualities compared to regular barley (Yava) in all aspects."

This verse compares Atiyava to Yava, suggesting that while it shares similar attributes, its properties are relatively less potent or beneficial.

गोधूम उक्तो मधुरो गुरुश्च बल्यः स्थिरः शुक्ररुचिप्रदश्च ||४३||
स्निग्धोऽतिशीतोऽनिलपित्तहन्ता सन्धानकृच्छ्लेष्मकरः सरश्च |४४|

"Godhuma (wheat) is described as sweet in taste, heavy, strengthening, stable, and enhancing reproductive fluids and appetite. It is unctuous, very cooling, and pacifies vata and pitta doshas. It promotes cohesion, increases kapha, and is slightly fluid in nature."

These verses elaborate on the qualities of Godhuma, highlighting its nourishing and grounding effects along with its ability to balance vata and pitta while promoting kapha.

रूक्षः कषायो विषशोषशुक्रबलासदृष्टिक्षयकृद्विदाही ||४४||
कटुर्विपाके मधुरस्तु शिम्बः प्रभिन्नविण्मारुतपित्तलश्च |४५|

"Shimba (legume pods) are described as dry, astringent, and possess properties that absorb toxins while reducing reproductive fluids, strength, vitality, and vision. They are heating and pungent in potency. In post-digestive effect, they are sweet. Shimba causes loose stools, increases vata and pitta doshas."

This shloka provides a detailed account of the effects of Shimba, highlighting both its benefits in detoxification and its cautionary impact on certain aspects of health, like dosha imbalance and vitality.

सितासिताः पीतकरक्तवर्णा भवन्ति येऽनेकविधास्तु शिम्बाः ||४५||
यथादितस्ते गुणतः प्रधाना ज्ञेयाः कटूष्णा रसपाकयोश्च |४६|

"Shimba (legume pods) are found in various colors, including white, black, yellow, and red. Among them, the qualities of the pods mentioned first (white) are considered superior. Shimba pods are characterized by their pungent taste and heating nature, both in essence and post-digestive effect."

This verse highlights the diversity of Shimba pods and emphasizes their qualities based on color classification and their heating and pungent attributes in Ayurvedic principles.

सहाद्वयं मूलकजाश्च शिम्बाः कुशिम्बिवल्लीप्रभवास्तु शिम्बाः ||४६||
ज्ञेया विपाके मधुरा रसे च बलप्रदाः पित्तनिबर्हणाश्च |४७|

"Shimba pods originating from Sahadvaya and Moolaka, as well as the pods from Kushimbi creepers, are also considered Shimba varieties. They are sweet in post-digestive effect, sweet in taste, provide strength, and are effective in alleviating pitta dosha."

These verses continue to describe the characteristics and therapeutic benefits of Shimba, emphasizing their nourishing and pitta-pacifying qualities while highlighting their diverse origins.

विदाहवन्तश्च भृशं विरूक्षा विष्टभ्य जीर्यन्त्यनिलप्रदाश्च ||४७||
रुचिप्रदाश्चैव सुदुर्जराश्च सर्वे स्मृता वैदलिकास्तु शिम्बाः |४८|

"They (Shimba pods) are highly heating (Vidaha), excessively drying (Viruksha), cause obstruction (Vistabhya) during digestion, and lead to vata aggravation (Anilaprada). They enhance taste but are very hard to digest (Sudurjara). All such legumes are categorized as Vaidalika Shimba (legume pods)."

These verses highlight the challenging digestive properties of Shimba while acknowledging their ability to stimulate taste. It underscores their heating, drying, and vata-aggravating nature, making them suitable for specific contexts while requiring careful consideration for others.

कटुर्विपाके कटुकः कफघ्नो विदाहिभावादहितः कुसुम्भः ||४८||
उष्णाऽतसी स्वादुरसाऽनिलघ्नी पित्तोल्बणा स्यात् कटुका विपाके |
पाके रसे चापि कटुः प्रदिष्टः सिद्धार्थकः शोणितपित्तकोपी ||४९||
तीक्ष्णोष्णरूक्षः कफमारुतघ्नस्तथागुणश्चासितसर्षपोऽपि |५०|

"Kusumbha (safflower) is pungent in taste, pungent in post-digestive effect, reduces kapha, but is considered unsuitable due to its heating nature."

"Atasi (flaxseed) is hot, sweet in taste, pacifies vata, and aggravates pitta."

"Siddharthaka (white mustard) is described as pungent in both digestion and taste, and it aggravates blood and pitta disorders."

"Asita Sarshapa (black mustard) is sharp, hot, and dry, and it pacifies kapha and vata doshas, sharing similar qualities."

These verses provide a detailed classification of various seeds and legumes, outlining their distinct effects on doshas and suitability in dietary and medicinal contexts.

अनार्तवं व्याधिहतमपर्यागतमेव च |
अभूमिजं नवं चापि न धान्यं गुणवत् स्मृतम् ||५०||

"Grains that are devoid of reproductive vitality (Anartavam), afflicted by disease (Vyadhi-hatam), immature (Aparyagatam), not grown in proper soil (Abhumijam), or newly harvested (Navam) are not considered to possess beneficial qualities."

This verse highlights specific conditions that affect the quality of grains, emphasizing that only those which are mature, healthy, and properly grown are deemed nutritious and beneficial in Ayurveda.

नवं धान्यमभिष्यन्दि लघु संवत्सरोषितम् |५१|

"Newly harvested grains (Navam Dhanyam) are obstructive (Abhishyandi) in nature and light (Laghu), while those stored for a year (Samvatsaroshitam) are considered more beneficial."

This verse underscores the Ayurvedic principle that grains improve in quality when aged for a year, while freshly harvested grains may lead to imbalances due to their obstructive qualities.

विदाहि गुरु विष्टम्भि विरूढं दृष्टिदूषणम् ||५१||

"Newly sprouted grains (Viruddham) are heating (Vidahi), heavy (Guru), obstructive (Vistambhi), and harmful for vision (Drishti-Dooshanam)."

This verse highlights the undesirable qualities of sprouted or improperly prepared grains in Ayurveda, cautioning against their consumption due to their potential to cause imbalances and impairments.

शाल्यादेः सर्षपान्तस्य विविधस्यास्य भागशः |
कालप्रमाणसंस्कारमात्राः सम्परिकीर्तिताः ||५२||
इति कुधान्यवर्गः |

"From rice (Shali) to mustard (Sarshapa), the diverse grains have been described here in various aspects including their effects, proper time for use, quantity, and preparation methods."

"Thus concludes the category of suboptimal grains (Kudhanya Varga)."

This verse wraps up the discussion on grains with a summary of their qualities and classification in Ayurveda, emphasizing the importance of considering time, quantity, and preparation in their use for optimal health.

अथ मांसवर्गः |
अत ऊर्ध्वं मांसवर्गानुपदेक्ष्यामः; तद्यथा- जलेशया, आनूपा, ग्राम्याः, क्रव्यभुज, एकशफा, जाङ्गलाश्चेति षण्मांसवर्गा भवन्ति |
एतेषां वर्गाणामुत्तरोत्तरा प्रधानतमाः |
ते पुनर्द्विविधा जाङ्गला आनूपाश्चेति |
तत्र जाङ्गलवर्गोऽष्टविधः |
तद्यथा- जङ्घाला, विष्किराः, प्रतुदा, गुहाशयाः, प्रसहाः, पर्णमृगा, बिलेशया, ग्राम्याश्चेति |
तेषां जङ्घालविष्किरौ प्रधानतमौ ||५३||

"Now, the category of meat (Mamsa Varga) is introduced."

"Following this, meat is classified into six groups: aquatic animals (Jaleshaya), marshy creatures (Anupa), domesticated animals (Gramya), carnivorous beings (Kravyabhuja), single-hoofed animals (Ekashafa), and forest-dwelling animals (Jangala)."

"Among these, each subsequent group is considered superior to the previous one in qualities."

"These are further divided into two categories: forest-dwelling animals (Jangala) and marsh-dwelling animals (Anupa)."

"The forest-dwelling group consists of eight subcategories: those with long legs (Janghala), those that scatter (Viskira), birds that strike (Pratuda), cave-dwelling animals (Guhashaya), those that capture prey (Prasaha), leaf-eating animals (Parnamriga), burrow-dwelling animals (Bileshaya), and domesticated ones (Gramya)."

"Among these, Janghala and Viskira are considered superior."

These verses offer a structured classification of various types of meat and their subcategories, highlighting the distinctions in their qualities.

तावेणहरिणर्क्षकुरङ्गकरालकृतमालशरभश्वदंष्ट्रापृषतचारुष्करमृगमातृकाप्रभृतयो जङ्घाला मृगाः कषाया मधुरा लघवो वातपित्तहरास्तीक्ष्णा हृद्या बस्तिशोधनाश्च ||५४||

"Deer (such as Ena, Harina, Riksha, Kuranga, Karala, Kritamala, Sharabha, Shvadanshtra, Prishata, Charushkara, Mriga, and Matruka, among others) belong to the Janghala category. They are astringent and sweet in taste, light, pacify vata and pitta doshas, are sharp, invigorating for the heart, and aid in cleansing the bladder."

This verse provides a detailed description of the qualities and therapeutic applications of various types of forest-dwelling deer, emphasizing their balancing and cleansing properties in Ayurvedic principles.

कषायमधुरो हृद्यः पित्तासृक्कफरोगहा |
सङ्ग्राही रोचनो बल्यस्तेषामेणो ज्वरापहः ||५५||

"The meat of Ena (a type of deer) is astringent and sweet in taste, pleasant (Hridaya), and effective in alleviating pitta-related disorders, blood conditions (Asrik), and kapha-related ailments. It is binding (Sangrahi), appetite-enhancing (Rochana), strengthening (Balya), and particularly effective in reducing fever (Jvarapaha)."

This verse highlights the therapeutic benefits of Ena mamsa (deer meat), emphasizing its balancing properties and its significance in promoting health in various conditions.

मधुरो मधुरः पाके दोषघ्नोऽनलदीपनः |
शीतलो बद्धविण्मूत्र सुगन्धिर्हरिणो लघुः ||५६||

"The meat of Harina (deer) is sweet in taste and post-digestive effect (Madhura). It alleviates dosha imbalances, stimulates digestive fire (Anala Deepana), is cooling in nature (Shitala), binds stool and urine (Baddha Vin-Mutra), possesses a pleasant fragrance (Sugandhi), and is light to digest (Laghu)."

This verse emphasizes the wholesome and balancing qualities of Harina mamsa, showcasing its therapeutic value in promoting digestion and cooling the system.

एणः कृष्णस्तयोर्ज्ञेयो हरिणस्ताम्र उच्यते |
यो न कृष्णो न ताम्रश्च कुरङ्गः सोऽभिधीयते ||५७||

"Among deer types, the Ena is identified as the black one (Krishna), while the Harina is recognized as the copper-colored (Tamra). The deer that is neither black nor copper-colored is referred to as Kuranga."

This verse highlights the classification of deer based on their physical attributes, offering a way to distinguish among different types of forest-dwelling deer in the Janghala category.

शीताऽसृक्पित्तशमनी विज्ञेया मृगमातृका |
सन्निपातक्षयश्वासकासहिक्कारुचिप्रणुत् ||५८||

"Mriga Matruka (a type of deer) is cooling in nature (Shita), pacifies blood disorders (Asrik) and pitta imbalances. It is effective in alleviating conditions such as fever caused by the three doshas (Sannipata), weakness (Kshaya), breathlessness (Shvasa), cough (Kasa), hiccups (Hikka), and loss of appetite (Aruchi)."

This verse highlights the specific therapeutic qualities of Mriga Matruka meat, emphasizing its ability to balance doshas and address various respiratory and digestive conditions.

लावतित्तिरिकपिञ्जलवर्तीरवर्तिकावर्तकनप्तृकावार्तीकचकोरकलविङ्कमयूरक्रकरोपचक्र- कुक्कुटसारङ्गशतपत्रकुतित्तिरिकुरुवाहकयवालकप्रभृतयस्त्र्याहला विष्किराः ||५९||
लघवः शीतमधुराः कषाया दोषनाशनाः |६०|

"Birds like Lava (quail), Tittiri (partridge), Pinjala (a variety of pheasant), Vartira (another partridge species), and other similar birds including Mayura (peacock), Krakara (domestic fowl), Upachakra (wild fowl), and Chakora (a type of pheasant), among others, are classified under the category of scattering birds (Viskira)."

"These birds are light (Laghu), cooling (Shita), sweet (Madhura), and astringent (Kashaya), and they are effective in alleviating dosha imbalances."

This verse highlights the therapeutic qualities of Viskira birds, emphasizing their lightness, cooling nature, and balancing properties in Ayurveda.

सङ्ग्राही दीपनश्चैव कषायमधुरो लघुः |
लावः कटुविपाकश्च सन्निपाते तु पूजितः ||६०||

"The meat of Lava (quail) is binding (Sangrahi), stimulates digestive fire (Deepana), and is light (Laghu). It is astringent and sweet in taste (Kashaya and Madhura), and pungent in post-digestive effect (Katu Vipaka). It is highly valued in conditions caused by the imbalance of all three doshas (Sannipata)."

This verse highlights the therapeutic attributes of Lava mamsa (quail meat), emphasizing its digestive and dosha-balancing properties.

ईषद्गुरूष्णमधुरो वृष्यो मेधाग्निवर्धनः |
तित्तिरिः सर्वदोषघ्नो ग्राही वर्णप्रसादनः ||६१||
रक्तपित्तहरः शीतो लघुश्चापि कपिञ्जलः |
कफोत्थेषु च रोगेषु मन्दवाते च शस्यते ||६२||
हिक्काश्वासानिलहरो विशेषाद्गौरतित्तिरिः |६३|

"Tittiri (partridge) meat is slightly heavy (Eshad Guru), warm (Ushna), sweet (Madhura), promotes virility (Vrishya), and enhances intelligence (Medha) and digestive fire (Agni). It pacifies all three doshas (Sarva Dosha Ghna), binds stool (Grahi), and improves complexion (Varna Prasadhana)."

"Kapinjala (a type of bird) meat is cooling (Shita), light (Laghu), alleviates blood and pitta disorders (Rakta Pitta Hara), and is recommended for diseases caused by kapha (Kapha-Utthesha Roga) and slow vata (Mandavata)."

"The meat of the fair-colored partridge (Goura Tittiri) is particularly effective in relieving hiccups (Hikka), dyspnea (Shvasa), and vata disorders (Anila Hara)."

These verses provide insight into the specific benefits of Tittiri and Kapinjala meat, showcasing their dosha-balancing and therapeutic properties in Ayurveda.

वातपित्तहरा वृष्या मेधाग्निबलवर्धनाः ||६३||
लघवः क्रकरा हृद्यास्तथा चैवोपचक्रकाः |६४|

"The meat of Krakara (domestic fowl) alleviates vata and pitta doshas (Vata-Pitta Hara), promotes virility (Vrishya), enhances intelligence (Medha), digestive fire (Agni), and strength (Bala Vardhana). It is light (Laghu) and pleasant (Hridaya)."

"Similarly, Upachakra (wild fowl) meat shares these qualities, being light and wholesome."

These verses illustrate the beneficial attributes of Krakara and Upachakra meat, emphasizing their dosha-balancing and strengthening effects.

कषायः स्वादुलवणस्त्वच्यः केश्योऽरुचौ हितः ||६४||
मयूरः स्वरमेधाग्निदृक्श्रोत्रेन्द्रियदार्ढ्यकृत् |६५|

"The meat of Mayura (peacock) is astringent (Kashaya), slightly sweet (Swadu), and salty (Lavana) in taste. It is beneficial for the skin (Tvachya), promotes hair health (Keshya), and is effective in conditions like loss of appetite (Aruchi)."

"Additionally, peacock meat strengthens the voice (Svara), intelligence (Medha), digestive fire (Agni), eyesight (Drik), hearing (Shrotra), and fortifies the sensory organs (Indriya Dardhya)."

These verses emphasize the nourishing and revitalizing qualities of Mayura mamsa, showcasing its therapeutic effects on various bodily systems.

स्निग्धोष्णोऽनिलहा वृष्यः स्वेदस्वरबलावहः ||६५||
बृंहणः कुक्कुटो वन्यस्तद्वद्ग्राम्यो गुरुस्तु सः |
वातरोगक्षयवमीविषमज्वरनाशनः ||६६||

"The meat of Kukkut (chicken), particularly the wild variety (Vanya Kukkuta), is unctuous (Snigdha), warm (Ushna), pacifies vata (Anila Hara), promotes virility (Vrishya), induces sweating (Sweda), enhances voice (Svara) and strength (Bala). It is nourishing (Bruhana)."

"The domesticated chicken (Gramya Kukkuta), while sharing similar qualities, is heavier (Guru). Both types are effective in alleviating vata disorders (Vata Roga), emaciation (Kshaya), vomiting (Vami), and intermittent fevers (Vishama Jvara)."

These verses highlight the specific benefits of chicken meat, detailing its therapeutic applications and distinguishing between the wild and domesticated varieties.

कपोतपारावतभृङ्गराजपरभृतकोयष्टिककुलिङ्गगृहकुलिङ्गगोक्ष्वेडकडिण्डिमाणवकशतपत्रक- मातृनिन्दकभेदाशिशुकसारिकावल्गुलीगिरिशालट्वालट्टूषकसुगृहाखञ्जरीटहारीतदात्यूहप्रभृतयः , प्रतुदाः ||६७||

"Birds like Kapota (pigeon), Paravata (wild pigeon), Bhringaraja, Parabhrita (bird carrying feathers), Koyashtika, Kulinga (house sparrow), Griha Kulinga, Gokshveda, Kadindima, Anavaka, Shatapatraka, Matrinindaka, Bheda, Ashishuka, Sarika (myna), Valguli, Girishala, Twala, Attusha, Sugriha, Khanjarita, Harita (parrot), Datuha, and many more fall under the category of Pratuda (pecking birds)."

This verse introduces a broad classification of birds characterized by their pecking behavior, emphasizing their diverse types and highlighting their categorization in Ayurvedic principles.

कषायमधुरा रूक्षाः फलाहारा मरुत्कराः |
पित्तश्लेष्महराः शीता बद्धमूत्राल्पवर्चसः ||६८||

"The meat of Pratuda (pecking birds) is astringent (Kashaya) and slightly sweet (Madhura) in taste. It is dry (Ruksha), derived from fruit-eating birds (Phalahara), and tends to aggravate vata (Marutkara). These birds pacify pitta and kapha doshas (Pitta-Shleshmahara), are cooling (Shita), but can cause binding of urine (Baddha Mutra) and reduction in fecal output (Alpa Varchasa)."

This verse elaborates on the qualities of Pratuda birds, showcasing their specific impacts on doshas and bodily functions in Ayurveda.

सर्वदोषकरस्तेषां भेदाशी मलदूषकः |६९|

"Among Pratuda birds, those that consume impurities or unclean substances (Bhedashi) are harmful as they disturb all three doshas (Sarva Dosha Kara) and contaminate excretory products (Mala Dooshaka)."

This verse highlights the adverse effects of certain Pratuda birds that feed on contaminated substances, cautioning against their consumption due to the imbalance they may cause in the doshas and their impact on bodily waste.

कषायस्वादुलवणो गुरुः काणकपोतकः ||६९||

"The meat of Kanakapota (wild pigeon) is astringent (Kashaya), slightly sweet (Swadu), and salty (Lavana) in taste. It is heavy (Guru) in nature."

This verse highlights the specific taste profile and heaviness of Kanakapota mamsa, adding to the detailed classification of Pratuda birds in Ayurveda.

रक्तपित्तप्रशमनः कषायविशदोऽपि च |
विपाके मधुरश्चापि गुरुः पारावतः स्मृतः ||७०||

"The meat of Paravata (wild pigeon) is recognized for its ability to alleviate blood and pitta disorders (Rakta-Pitta Prashamana). It is astringent (Kashaya), clear or light in nature (Vishada), sweet in post-digestive effect (Vipake Madhura), and heavy (Guru)."

This verse emphasizes the therapeutic benefits of Paravata mamsa, showcasing its dosha-balancing properties and its unique taste profile.

कुलिङ्गो मधुरः स्निग्धः कफशुक्रविवर्धनः |७१|

"The meat of Kulinga (house sparrow) is sweet (Madhura) in taste, unctuous (Snigdha), and it promotes kapha and reproductive fluids (Shukra-Vivardhana)."

This verse highlights the nourishing properties of Kulinga mamsa, emphasizing its role in enhancing kapha and shukra levels.

रक्तपित्तहरो वेश्मकुलिङ्गस्त्वतिशुक्रलः ||७१||

"The meat of Veshma Kulinga (a type of sparrow) alleviates blood and pitta disorders (Rakta-Pitta Hara) and significantly enhances reproductive fluids (Ati Shukrala)."

This verse highlights the nourishing and balancing properties of Veshma Kulinga mamsa, emphasizing its role in promoting health and vitality.

सिंहव्याघ्रवृकतरक्ष्वृक्षद्वीपिमार्जारशृगालमृगेर्वारुकप्रभृतयो गुहाशयाः ||७२||

"Animals such as Simha (lion), Vyaghra (tiger), Vrka (wolf), Tarakshya (panther), Riksha (bear), Dvipi (leopard), Marjara (cat), Srgala (jackal), and similar others are categorized as cave-dwelling creatures (Guhashaya)."

This verse introduces the group of cave-dwelling animals, highlighting their classification under Guhashaya in Ayurvedic taxonomy.

मधुरा गुरवः स्निग्धा बल्या मारुतनाशनाः |
उष्णवीर्या हिता नित्यं नेत्रगुह्यविकारिणाम् ||७३||

"The meat of Guhashaya (cave-dwelling animals) is sweet (Madhura), heavy (Guru), and unctuous (Snigdha). It provides strength (Balya), alleviates vata disorders (Maruta Nashana), and is of hot potency (Ushna Virya). It is particularly beneficial for conditions affecting the eyes (Netra) and genitourinary system (Guhya Vikaras)."

This verse highlights the nourishing and therapeutic properties of meat from cave-dwelling animals, emphasizing its role in managing specific health conditions.

काककङ्ककुररचाषभासशशघात्युलूकचिल्लिश्येनगृध्रप्रभृतयः प्रसहाः ||७४||

"Animals such as Kaka (crow), Kanka (heron), Kurara (osprey), Chasha (sparrow), Bhasa (vulture), Shashaghati (rabbit-killer bird), Uluka (owl), Chilli (hawk), Shyena (falcon), Gridhra (eagle), and others are categorized under the Prasaha group (those that seize their prey)."

This verse classifies predatory birds and animals that actively seize their prey, emphasizing their inclusion in the Prasaha category according to Ayurvedic principles.

एते सिंहादिभिः सर्वे समाना वायसादयः |
रसवीर्यविपाकेषु विशेषाच्छोषिणे हिताः ||७५||

"All these, including animals like the crow (Vayasa) and others, share similar qualities with the lion (Simha) and other cave-dwelling creatures. In terms of taste (Rasa), potency (Virya), and post-digestive effect (Vipaka), they are particularly beneficial for individuals experiencing dryness (Shoshin)."

This verse emphasizes the comparable qualities of certain predatory and cave-dwelling animals, outlining their specific suitability for addressing conditions of dryness in Ayurvedic terms.

मद्गुमूषिकवृक्षशायिकावकुशपूतिघासवानरप्रभृतयः पर्णमृगाः ||७६||

"Animals such as Madgu (diving bird), Mushika (rat), Vriksha Shayika (tree-dwelling creatures), Avakusha (a type of aquatic bird), Puti Ghasa (rotting grass feeders), Vanara (monkey), and others are classified under the category of Parnamriga (leaf-eating creatures)."

This verse identifies the group of leaf-eating animals, emphasizing their distinct category in Ayurvedic classification.

मधुरा गुरवो वृष्याश्चक्षुष्याः शोषिणे हिताः |
सृष्टमूत्रपुरीषाश्च कासार्शःश्वासनाशनाः ||७७||

"The meat of Parnamriga (leaf-eating creatures) is sweet (Madhura), heavy (Guru), and promotes virility (Vrishya). It is beneficial for the eyes (Chakshushya) and particularly helpful for individuals experiencing dryness (Shoshine Hita). It supports proper excretion of urine and feces (Srishta Mutra-Purisha) and is effective in alleviating cough (Kasa), hemorrhoids (Arsha), and respiratory conditions (Shvasa Nashana)."

This verse highlights the therapeutic properties of Parnamriga mamsa, showcasing its unique contributions to health in Ayurveda.

श्वाविच्छल्यकगोधाशशवृषदंशलोपाकलोमशकर्णकदलीमृगप्रियकाजगरसर्पमूषिकनकुलमहाबभ्रुप्रभृतयो बिलेशयाः ||७८||

"Animals such as Shvavichha (wild dog), Chalyaka (small rodent), Godha (monitor lizard), Shasha (rabbit), Vrishadansha (large venomous reptile), Lopaka, Lomasha (porcupine), Karna, Kadali Mriga (banana-eating deer), Priyaka, Ajagara (python), Sarpa (snake), Mushika (rat), Nakula (mongoose), Mahababhruka, and others are categorized as Bileshaya (burrow-dwelling animals)."

This verse classifies burrow-dwelling creatures under the Bileshaya category, further enriching the taxonomy of animals in Ayurvedic texts.

वर्चोमूत्रं संहतं कुर्युरेते वीर्ये चोष्णाः पूर्ववत् स्वादुपाकाः |
वातं हन्युः श्लेष्मपित्ते च कुर्युः स्निग्धाः कासश्वासकार्श्यापहाश्च ||७९||

"The meat of Bileshaya (burrow-dwelling animals) promotes compact excretion of stool and urine (Varcha-Mutra Samhata). It is of hot potency (Ushna Virya), sweet in post-digestive effect (Swadu Vipaka), and shares qualities similar to those previously described. It alleviates vata (Vata Hara), while also addressing kapha and pitta imbalances (Shleshma-Pitta Kara). Being unctuous (Snigdha), it is effective in relieving cough (Kasa), respiratory conditions (Shvasa), and emaciation (Karshya)."

This verse highlights the therapeutic properties of Bileshaya mamsa, emphasizing its role in balancing doshas and addressing specific health concerns.

कषायमधुरस्तेषां शशः पित्तकफापहः |
नातिशीतलवीर्यत्वाद्वातसाधारणो मतः ||८०||

"The meat of Shasha (rabbit) is astringent (Kashaya) and sweet (Madhura) in taste. It alleviates pitta and kapha doshas (Pitta-Kapha Apaha). Due to its moderately cooling potency (Na Ati Sheetala Viryatva), it has a mild effect on vata dosha (Vata Sadharana)."

This verse highlights the specific qualities of Shasha mamsa, showcasing its dosha-balancing effects and suitability based on its potency.

गोधा विपाके मधुरा कषायकटुका स्मृता |
वातपित्तप्रशमनी बृंहणी बलवर्धनी ||८१||
शल्यकः स्वादुपित्तघ्नो लघुः शीतो विषापहः |
प्रियको मारुते पथ्योऽजगरस्त्वर्शसां हितः ||८२||
दुर्नामानिलदोषघ्नाः कृमिदूषीविषापहाः |
चक्षुष्या मधुराः पाके सर्पा मेधाग्निवर्धनाः ||८३||
दर्वीकरा दीपकाश्च तेषूक्ताः कटुपाकिनः |
मधुराश्चातिचक्षुष्याः सृष्टविण्मूत्रमारुताः ||८४||

"The meat of Godha (monitor lizard) is sweet (Madhura) in post-digestive effect (Vipaka), with an astringent (Kashaya) and pungent (Katu) taste. It pacifies vata and pitta doshas (Vata-Pitta Prashamani), nourishes the body (Bruhani), and enhances strength (Balavardhani)."

"The meat of Shalyaka (small rodent) is sweet (Swadu), alleviates pitta disorders (Pittaghna), and is light (Laghu), cooling (Shita), and detoxifying (Vishapaha). The meat of Priyaka is recommended for vata disorders (Marute Pathya), while that of Ajagara (python) is beneficial in managing hemorrhoids (Arshasam Hita)."

"The meat of Durnama (snake species) alleviates vata disorders (Anila Dosha Ghna), combats worms (Krimi), and counteracts toxins (Vishapaha). Snake meat is also good for the eyes (Chakshushya), sweet in post-digestive effect (Madhura Vipaka), and enhances intellect and digestive fire (Medha-Agni Vardhana)."

"Darvikara (a type of snake) meat is digestive-stimulating (Deepaka) and pungent in post-digestive effect (Katu Vipaka). It is sweet (Madhura) and highly beneficial for the eyes (Ati-Chakshushya), promoting proper excretion of stool, urine, and vata (Srishta Vina-Mutra-Maruta)."

These verses beautifully outline the unique therapeutic qualities of various animal meats in Ayurvedic texts, emphasizing their specific benefits and dosha-balancing properties.

अश्वाश्वतरगोखरोष्ट्रबस्तोरभ्रमेदःपुच्छकप्रभृतयो ग्राम्याः ||८५||

"Animals such as Ashva (horse), Ashvatara (mule), Gokhara (donkey), Ustra (camel), Basta (goat), Abhra (mythological or cloud-dwelling creatures), Meda (buffalo), Pucchaka (bird or animal species), and others are categorized as Gramya (domesticated animals)."

This verse classifies creatures associated with human settlements and utility under the Gramya category in Ayurvedic texts. It emphasizes their domesticated nature and the role they play within this classification.

ग्राम्या वातहराः सर्वे बृंहणाः कफपित्तलाः |
मधुरा रसपाकाभ्यां दीपना बलवर्धनाः ||८६||

"The meat of Gramya (domesticated animals) alleviates vata (Vatahara), nourishes the body (Bruhana), but tends to increase kapha and pitta doshas (Kapha-Pittala). It is sweet in both taste (Madhura Rasa) and post-digestive effect (Madhura Vipaka). Additionally, it stimulates digestion (Deepana) and enhances strength (Balavardhana)."

This verse explains the properties of domesticated animals' meat, emphasizing its nourishing qualities while noting its potential impact on kapha and pitta doshas. It also highlights its sweet flavor profile and ability to strengthen the body and aid digestion.

नातिशीतो गुरुः स्निग्धो मन्दपित्तकफः स्मृतः |
छगलस्त्वनभिष्यन्दी तेषां पीनसनाशनः ||८७||

"The meat of Chagala (goat) is not excessively cooling (Na Ati Sheeta), heavy (Guru), and unctuous (Snigdha). It mildly increases pitta and kapha doshas (Manda Pitta-Kapha). It is known to be non-obstructive (Anabhishyandi) and effective in alleviating nasal disorders (Peenas Nashana)."

This verse highlights the balanced properties of goat meat, emphasizing its nourishing qualities, gentle impact on doshas, and its specific therapeutic effect on nasal conditions.

बृंहणं मांसमौरभ्रं पित्तश्लेष्मावहं गुरु |८८|

"The meat of Aurabhra (buffalo) is nourishing (Bruhana), tends to increase pitta and kapha doshas (Pitta-Shleshma Avaha), and is heavy (Guru) in nature."

This verse outlines the properties of buffalo meat, emphasizing its strength-enhancing qualities while noting its impact on the doshas and its heaviness.

मेदःपुच्छोद्भवं वृष्यमौरभ्रसदृशं गुणैः ||८८||

"The meat obtained from Meda (buffalo fat or hump) and Puccha (tail) is considered aphrodisiac (Vrishya) and shares similar qualities to Aurabhra (buffalo meat) in its properties."

This verse emphasizes the unique characteristics of buffalo-derived products, particularly their strength-enhancing and aphrodisiac attributes, aligning with the qualities of buffalo meat

श्वासकासप्रतिश्यायविषमज्वरनाशनम् |
श्रमात्यग्निहितं गव्यं पवित्रमनिलापहम् ||८९||

"The meat of Gavya (cow) alleviates conditions such as asthma (Shvasa), cough (Kasa), cold (Pratishaya), and irregular fevers (Vishama Jwara). It is beneficial in combating fatigue (Shrama) and excessive digestive fire (Ati Agni). It is considered pure (Pavitra) and effective in pacifying vata disorders (Anila Apaham)."

This verse highlights the therapeutic properties of cow meat, emphasizing its use in managing respiratory ailments, fever, and fatigue, while also balancing vata dosha and aiding overall health.

औरभ्रवत्सलवणं मांसमेकशफोद्भवम् |९०|

"The meat of animals with single hooves (Eka-Shapha), such as camels, is salty (Lavana) and shares similar qualities to Aurabhra (buffalo)."\

This verse highlights the properties of single-hoofed animals' meat, drawing a comparison to buffalo meat, particularly in its salty taste and other attributes.

अल्पाभिष्यन्द्ययं वर्गो जाङ्गलः समुदाहृतः ||९०||

"This group, known as Jangala (wild animals), is considered to have minimal obstruction-causing properties (Alpa Abhishyandi)."

This verse highlights the unique characteristic of Jangala animals, emphasizing their lightness and suitability due to their non-obstructive nature.

दूरे जनान्तनिलया दूरे पानीयगोचराः |
ये मृगाश्च विहङ्गाश्च तेऽल्पाभिष्यन्दिनो मताः ||९१||
अतीवासन्ननिलयाः समीपोदकगोचराः |
ये मृगाश्च विहङ्गाश्च महाभिष्यन्दिनस्तु ते ||९२||

"Animals and birds that live far from human settlements (Dure Jananta Nilaya) and have distant access to water (Dure Paniyagochara) are considered to have minimal obstruction-causing properties (Alpa Abhishyandi). On the other hand, animals and birds that dwell very close to human habitation (Ativa Asanna Nilaya) and have easy access to water (Samipodakagochara) are regarded as highly obstruction-causing (Mahabhishyandina)."

These verses classify animals and birds based on their dwelling habits and proximity to water, correlating these characteristics with their inherent impact on the body, particularly their obstruction-causing effects.

आनूपवर्गस्तु पञ्चविधः |
तद्यथा- कूलचराः, प्लवाः, कोषस्थाः, पादिनो, मत्स्याश्चेति ||९३||

"The Aanupa group (animals and birds associated with marshy or aquatic regions) is categorized into five types: Kulachara (shore-dwellers), Plava (swimmers), Kosastha (shell-dwellers), Padina (footed creatures), and Matsya (fish)."

This verse classifies marshy and aquatic animals into distinct subcategories based on their habitat and mode of living, showcasing the detailed taxonomy in Ayurvedic texts.

तत्र गजगवयमहिषरुरुचमरसृमररोहितवराहखड्गिगोकर्णकालपुच्छकोद्रन्यङ्क्वरण्यगवयप्रभृतयः कूलचराः पशवः ||९४||

"In this context, animals such as Gaja (elephant), Gavaya (wild ox), Mahisha (buffalo), Ruru (a type of deer), Chamara (yak), Srimara (antelope), Rohita (a type of deer), Varaha (wild boar), Khadgi (rhinoceros), Gokarna (another deer species), Kalapucchaka (a species of cow or bull), Udra (otter), Nyaṅku (civet), and Varnya Gavaya (forest-dwelling ox) are classified as Kulachara (shore-dwelling animals)."

This verse elaborates on the shore-dwelling category (Kulachara), specifying various animals that belong to this group based on their natural habitat near water and marshlands. It reflects the extensive classification system in Ayurveda, which considers both ecological and biological attributes.

वातपित्तहरा वृष्या मधुरा रसपाकयोः |
शीतला बलिनः स्निग्धा मूत्रलाः कफवर्धनः ||९५||

"The meat of Kulachara (shore-dwelling animals) alleviates vata and pitta doshas (Vata-Pitta Hara), promotes virility (Vrishya), and is sweet in taste and post-digestive effect (Madhura Rasa-Paka). It is cooling (Sheetala), strengthening (Balina), unctuous (Snigdha), diuretic (Mutrala), and tends to increase kapha dosha (Kapha Vardhana)."

This verse emphasizes the various therapeutic properties of shore-dwelling animals' meat, particularly its dosha-balancing qualities, its nourishing and cooling effects, and its ability to aid urinary functions while promoting strength and vitality.

विरूक्षणो लेखनश्च वीर्योष्णः पित्तदूषणः |
स्वाद्वम्ललवणस्तेषां गजः श्लेष्मानिलापहः ||९६||
गवयस्य तु मांसं हि स्निग्धं मधुरकासजित् |
विपाके मधुरं चापि व्यवायस्य तु वर्धनम् ||९७||

"The meat of Gaja (elephant) has scraping and cleansing properties (Virookshana, Lekhana), is of hot potency (Veerya Ushna), and aggravates pitta (Pitta Dooshana). It possesses sweet, sour, and salty tastes (Swadu, Amla, Lavana), and alleviates kapha and vata doshas (Shleshma-Anila Apaha).

The meat of Gavaya (wild ox) is unctuous (Snigdha), sweet (Madhura) in both taste and post-digestive effect (Vipaka), alleviates cough (Kasa Jit), and promotes sexual vigor (Vyavaya Vardhanam)."

These verses detail the unique therapeutic and dosha-balancing properties of elephant and wild ox meat, highlighting their specific effects on the body and their benefits in Ayurveda.

स्निग्धोष्णमधुरो वृष्यो महिषस्तर्पणो गुरुः |
निद्रापुंस्त्वबलस्तन्यवर्धनो मांसदार्ढ्यकृत् ||९८||

"The meat of Mahisha (buffalo) is unctuous (Snigdha), of hot potency (Ushna), and sweet in taste (Madhura). It promotes virility (Vrishya), provides nourishment (Tarpana), and is heavy (Guru). Additionally, it enhances sleep (Nidra), masculinity (Pumstva), strength (Bala), and lactation (Stanya Vardhana). It also contributes to the firmness of muscles (Mamsa Dardhya Krit)."

This verse highlights the nourishing and strength-enhancing properties of buffalo meat, emphasizing its benefits in promoting overall vitality and well-being as described in Ayurvedic texts.

रुरोर्मांसं समधुरं कषायानुरसं स्मृतम् |
वातपित्तोपशमनं गुरु शुक्रविवर्धनम् ||९९||
तथा चमरमांसं तु स्निग्धं मधुरकासजित् |
विपाके मधुरं चापि वातपित्तप्रणाशनम् ||१००||
सृमरस्य तु मांसं च कषायानुरसं स्मृतम् |
वातपित्तोपशमनं गुरु शुक्रविवर्धनम् ||१०१||
स्वेदनं बृंहणं वृष्यं शीतलं तर्पणं गुरु |
श्रमानिलहरं स्निग्धं वाराहं बलवर्धनम् ||१०२||
कफघ्नं खड्गिपिशितं कषायमनिलापहम् |
पित्र्यं पवित्रमायुष्यं बद्धमूत्रं विरूक्षणम् ||१०३||
गोकर्णमांसं मधुरं स्निग्धं मृदु कफावहम् |
विपाके मधुरं चापि रक्तपित्तविनाशनम् ||१०४||

"The meat of Ruru (a type of deer) is mildly sweet (Samadhura) with an astringent undertone (Kashaya Anurasa). It pacifies vata and pitta doshas (Vata-Pitta Upashamana), is heavy (Guru), and promotes reproductive health (Shukra Vivardhana).

The meat of Chamara (yak) is unctuous (Snigdha) and sweet (Madhura), alleviates cough (Kasa Jit), and is sweet in its post-digestive effect (Vipaka), while also pacifying vata and pitta doshas (Vata-Pitta Pranashana).

The meat of Srimara (antelope) shares similar qualities to Ruru, being astringent in undertone (Kashaya Anurasa), heavy (Guru), and beneficial in pacifying vata and pitta doshas, as well as enhancing reproductive health (Shukra Vivardhana).

The meat of Varaha (wild boar) induces sweating (Swedana), is nourishing (Bruhana), aphrodisiac (Vrishya), cooling (Sheetala), heavy (Guru), and unctuous (Snigdha). It combats fatigue and vata-related disorders (Shrama Anila Hara) while enhancing strength (Bala Vardhana).

The meat of Khadgi (rhinoceros) is astringent (Kashaya), pacifies vata (Anila Apaha), and reduces kapha (Kapha Ghna). It is considered sacred (Pavitra), life-prolonging (Ayushya), and beneficial for urinary retention (Baddha Mutra) and cleansing (Virookshana).

The meat of Gokarna (a type of deer) is sweet (Madhura), unctuous (Snigdha), soft (Mridu), and mildly increases kapha (Kapha Avaha). It is sweet in post-digestive effect (Vipaka) and aids in alleviating blood and pitta disorders (Rakta-Pitta Vinashana)."

These verses beautifully describe the varied therapeutic and dosha-balancing properties of the meats of different animals as outlined in Ayurveda. Each animal's qualities are meticulously categorized based on their effects on the body and health

हंससारसक्रौञ्चचक्रवाककुररकादम्बकारण्डवजीवञ्जीवकबकबलाकापुण्डरीकप्लवशरारीमुख- नन्दीमुखमद्गूत्क्रोशकाचाक्षमल्लिकाक्षशुक्लाक्षपुष्करशायिकाकोनालकाम्बुकुक्कुटिकामेघरावश्वेतवारलप्रभृतयः प्लवाः सङ्घातचारिणः ||१०५||

"Animals and birds such as Hamsa (swan), Sarasa (crane), Krauncha (curlew), Chakravaka (Brahminy duck), Kurara (osprey), Kadamba (heron), Karandava (coot), Jivanjivaka (a kind of partridge), Baka (heron), Balaka (heron), Pundarika (white waterfowl), Plava (diving bird), Sharari (mallard), Mukhamandi (another type of bird), Madgu (diver bird), Utkrushaka (screaming bird), Kachaksha (a kind of bird), Mallikaksha (bird with jasmine-like eyes), Shuklaksha (white-eyed bird), Pushkarashayika (lotus-dwelling bird), Konala (a type of wild duck), Kambu (long-necked bird), Kukkutika (small waterfowl), Megharava (bird producing cloud-like sounds), Shveta (white-colored bird), Varala (a type of aquatic bird), and others are classified as Plava (swimming birds) and are gregarious in nature (Sanghatacharini)."

This verse provides a detailed classification of swimming and aquatic birds, highlighting their unique habitat and social behavior of moving in groups.

रक्तपित्तहराः शीताः स्निग्धा वृष्या मरुज्जितः |
सृष्टमूत्रपुरीषाश्च मधुरा रसपाकयोः ||१०६||

"The meat of Plava (swimming birds) alleviates blood and pitta disorders (Rakta-Pitta Hara), is cooling (Sheeta), unctuous (Snigdha), and aphrodisiac (Vrishya). It combats vata disorders (Marut Jit), promotes proper excretion of urine and stool (Srishta Mutra-Purisha), and is sweet in both taste and post-digestive effect (Madhura Rasa-Paka)."

This verse highlights the therapeutic properties of swimming birds' meat, emphasizing its cooling and nourishing qualities, dosha-balancing effects, and support for urinary and digestive health.

गुरूष्णमधुरः स्निग्धः स्वरवर्णबलप्रदः |
बृंहणः शुक्रलस्तेषां हंसो वातविकारनुत् ||१०७||

"The meat of Hamsa (swan) is heavy (Guru), of hot potency (Ushna), sweet in taste (Madhura), and unctuous (Snigdha). It enhances voice quality (Svara), complexion (Varna), and strength (Bala). Additionally, it is nourishing (Bruhana), promotes reproductive health (Shukrala), and alleviates vata-related disorders (Vata Vikara Nut)."

This verse highlights the rejuvenating and dosha-balancing qualities of swan meat, focusing on its ability to nourish and improve physical vitality.

शङ्खशङ्खनकशुक्तिशम्बूकभल्लूकप्रभृतयः कोशस्थाः ||१०८||

"Animals and creatures such as Shankha (conch), Shankhanaka (a type of mollusk), Shukti (oyster), Shambuka (snail), Bhalluka (pearl-producing mollusk), and others are classified as Kosastha (shell-dwelling animals)."

This verse categorizes various shell-dwelling aquatic creatures based on their habitat and structural characteristics, showcasing the detailed classification system within Ayurveda.

कूर्मकुम्भीरकर्कटककृष्णकर्कटकशिशुमारप्रभृतयः पादिनः ||१०९||

"Animals such as Kurma (turtle), Kumbhira (crocodile), Kartaka (crab), Krishna Kartaka (black crab), and Shishumara (porpoise or dolphin), along with others, are categorized as Padina (footed aquatic creatures)."

This verse classifies aquatic creatures with distinct locomotion by feet or flippers, emphasizing their unique adaptations and natural habitats as part of the Ayurvedic taxonomy.

शङ्खकूर्मादयः स्वादुरसपाका मरुन्नुदः |
शीताः स्निग्धा हिताः पित्ते वर्चस्याः श्लेष्मवर्धनाः ||११०||

"The meat of creatures like Shankha (conch), Kurma (turtle), and others is sweet in taste and post-digestive effect (Swadu Rasa-Paka) and pacifies vata (Marut Nud). It is cooling (Sheeta), unctuous (Snigdha), and beneficial for pitta disorders (Pitte Hita). However, it increases kapha (Shleshma Vardhana) and supports healthy stool formation (Varchasya)."

This verse highlights the therapeutic properties of shell-dwelling and footed aquatic creatures, emphasizing their cooling and nourishing effects, particularly in balancing doshas and improving digestive health.

कृष्णकर्कटकस्तेषां बल्यः कोष्णोऽनिलापहः |
शुक्लः सन्धानकृत् सृष्टविण्मूत्रोऽनिलपित्तहा ||१११||

"Among them, Krishna Karkataka (black crab) is strengthening (Balya), of hot potency (Koshna), and pacifies vata dosha (Anila Apaha). Shukla Karkataka (white crab) aids in healing fractures (Sandhana Krit), promotes proper excretion of stool and urine (Srishta Vin-Mutra), and alleviates both vata and pitta disorders (Anila-Pitta Hara)."

This verse distinguishes the properties of black and white crabs, emphasizing their specific therapeutic effects, such as enhancing strength, aiding fracture healing, and balancing doshas.

मत्स्यास्तु द्विविधा नादेयाः सामुद्राश्च ||११२||

"Fish are classified into two categories: Nadeya (freshwater fish) and Samudra (marine or saltwater fish)."

This verse introduces the classification of fish based on their habitat, distinguishing between those that thrive in freshwater bodies and those found in the sea.

तत्र नादेयाः- रोहितपाठीनपाटलाराजीववर्मिगोमत्स्यकृष्णमत्स्यवागुञ्जारमुरलसहस्रदंष्ट्रप्रभृतयः ||११३||

"Among the Nadeya (freshwater fish) are species like Rohita (rohu), Pathina (catla), Patala (red-colored fish), Rajiva (striped fish), Varmi (worm-like fish), Gomatsya (carp), Krishna Matsya (black fish), Vagunja (a type of freshwater fish), Aramurala (murrel), Sahasradamshtra (fish with numerous teeth), and others."

This verse highlights the classification of various freshwater fish, detailing the different species categorized under Nadeya based on their habitat and unique characteristics.

नादेया मधुरा मत्स्या गुरवो मारुतापहाः |
रक्तपित्तकराश्चोष्णा वृष्याः स्निग्धाल्पवर्चसः ||११४||

"Nadeya (freshwater fish) are sweet in taste (Madhura), heavy (Guru), and pacify vata dosha (Maruta Apaha). However, they tend to aggravate blood and pitta disorders (Rakta-Pitta Kara). They are of hot potency (Ushna), aphrodisiac (Vrishya), unctuous (Snigdha), and produce minimal stool (Alpa Varchasa)."

This verse provides insights into the properties of freshwater fish, highlighting their therapeutic effects, dosha-balancing capabilities, and certain contraindications based on their impact on blood and pitta.

कषायानुरसस्तेषां शष्पशैवालभोजनः |
रोहितो मारुतहरो नात्यर्थं पित्तकोपनः ||११५||

"Freshwater fish are mildly astringent in undertone (Kashaya Anurasa), and their diet consists of grass and algae (Shashpa Shaivala Bhojana). Among them, Rohita (rohu fish) is known to pacify vata dosha (Maruta Hara) and does not excessively aggravate pitta dosha (Na Atyartham Pitta Kopana)."

This verse emphasizes the dietary habits and dosha-balancing properties of freshwater fish, particularly Rohita, highlighting its therapeutic benefits.

पाठीनः श्लेष्मलो वृष्यो निद्रालुः पिशिताशनः |
दूषयेद्रक्तपित्तं तु कुष्ठरोगं करोत्यसौ |
मुरलो बृंहणो वृष्यः स्तन्यश्लेष्मकरस्तथा ||११६||

"The Pathina (catla fish) increases kapha (Shlesmala), is aphrodisiac (Vrishya), induces sleep (Nidralu), and feeds on flesh (Pishitashana). However, it can aggravate blood and pitta disorders (Rakta-Pitta Dusha) and may cause skin diseases (Kushtha Roga Karoti).

The Murala (murrel fish) is nourishing (Bruhana), aphrodisiac (Vrishya), and promotes lactation (Stanya Karaka). It also increases kapha (Shleshma Kara)."

This verse distinguishes the effects of Pathina and Murala fish, highlighting their therapeutic properties and potential contraindications based on dosha imbalances.

सरस्तडागसम्भूताः स्निग्धाः स्वादुरसाः स्मृताः |
महाह्रदेषु बलिनः, स्वल्पेऽम्भस्यबलाः स्मृताः ||११७||

"Fish that originate from lakes (Saras) and ponds (Tadaga) are considered unctuous (Snigdha) and sweet in taste (Swadu Rasa). Those from large reservoirs (Mahahrada) are more potent and nourishing (Balina), while fish from small water bodies (Swalpa Ambhasa) are known to possess lesser strength (Abala)."

This verse differentiates the qualities of fish based on their aquatic environment, emphasizing their nourishing potency and taste, depending on the size of their habitat.

तिमितिमिङ्गिलकुलिशपाकमत्स्यनिरुलनन्दिवार(रु)लकमकरगर्गरचन्द्रकमहामीनराजीवप्रभृतयः सामुद्राः ||११८||

"Among the Samudra (marine fish) are species like Timi (whale), Timingila (large predatory fish), Kulisha (a type of fish with strong bones), Pakamatya (fast-swimming fish), Nirula (another variety of marine fish), Nandivara (ornamental fish), Varula (deep-sea fish), Makara (crocodile-like fish), Gargar (large aquatic fish), Chandra (moon-like fish), Mahameena (great fish), Rajiva (striped fish), and others."

This verse classifies different species of marine fish based on their habitat, size, and characteristics, showcasing the detailed taxonomy within Ayurveda.

सामुद्रा गुरवः स्निग्धा मधुरा नातिपित्तलाः |
उष्णा वातहरा वृष्या वर्चस्याः श्लेष्मवर्धनाः ||११९||
बलावहा विशेषेण मांसाशित्वात् समुद्रजाः |१२०|

"Samudra (marine fish) are heavy (Guru), unctuous (Snigdha), and sweet in taste (Madhura). They do not excessively increase pitta (Na Ati Pittala), have hot potency (Ushna), pacify vata (Vata Hara), and are aphrodisiac (Vrishya). They aid in proper stool formation (Varchasya) but tend to increase kapha (Shleshma Vardhana).

Additionally, marine fish are particularly strength-enhancing (Balavaha), with their potency being heightened due to their carnivorous nature (Mamsashitvaat)."

This verse elaborates on the properties of marine fish, emphasizing their nutritive and dosha-balancing effects, as well as their role in promoting strength and vitality.

समुद्रजेभ्यो नादेया बृंहणत्वाद्गुणोत्तराः ||१२०||
तेषामप्यनिलघ्नत्वाच्चौण्ट्यकौप्यौ गुणोत्तरौ |
स्निग्धत्वात् स्वादुपाकत्वात्तयोर्वाप्या गुणाधिकाः ||१२१||

"Compared to marine fish (Samudraja), freshwater fish (Nadeya) are superior (Guna Uttara) due to their nourishing properties (Bruhanatva).

Among freshwater fish, Chauntyaka and Kaupya are considered particularly beneficial due to their effectiveness in pacifying vata (Anila Ghnatva).

Additionally, fish from ponds and reservoirs (Vapya) are even more advantageous due to their unctuous nature (Snigdhatva) and sweet taste and post-digestive effect (Swadu-Paka)."

This verse establishes a comparative hierarchy of fish based on their habitat, highlighting the superiority of freshwater species over marine fish, and further distinguishing certain species based on their therapeutic attributes.

नादेया गुरवो मध्ये यस्मात् पुच्छास्यचारिणः |
सरस्तडागजानां तु विशेषेण शिरो लघु ||१२२||
अदूरगोचरा यस्मात्तस्मादुत्सोदपानजाः |
किञ्चिन्मुक्त्वा शिरोदेशमत्यर्थं गुरवस्तु ते ||१२३||
अधस्ताद्गुरवो ज्ञेया मत्स्याः सागरसम्भवाः |
उरोविचरणात्तेषां पूर्वमङ्गं लघु स्मृतम् ||१२४||
इत्यानूपो महाष्यन्दी मांसवर्ग उदीरितः ||१२५||

"Among freshwater fish (Nadeya), those that move using their tail and head (Puchhasya Charina) are generally heavy (Guru), whereas fish from lakes and ponds (Saras-Tadaga Jata) specifically have lighter heads (Shiro Laghu).

Fish that live closer to human settlements (Aduragochara), particularly those found in water springs (Utsoda Panaja), are mostly heavy-bodied (Guru) except for their head region (Shiro Desha), which is relatively lighter.

Marine fish (Sagara Sambhava) are primarily heavier in their lower body (Adhastad Guru) but have a lighter front section due to their movement using the chest (Urovicharana).

Thus, the classification of Aanupa (aquatic and marshy animals) and their properties (Mahashyandi Mamsavarga) has been detailed."

This verse completes the structured classification of fish based on their aquatic environment, movement, and body composition, emphasizing the Ayurvedic perspective on their therapeutic properties.

तत्र शुष्कपूतिव्याधिविषसर्पहतदिग्धविद्धजीर्णकृशबालानामसात्म्यचारिणां च मांसान्यभक्ष्याणि, यस्माद्विगतव्यापन्नापहतपरिणताल्पासम्पूर्णवीर्यत्वाद्दोषकराणि भवन्ति; एभ्योऽन्येषामुपादेयं मांसमिति ||१२६||

"Meat from animals that are dry (Shushka), putrid (Puti), diseased (Vyadhi), affected by poison (Visha), bitten by venomous creatures (Sarpa-Hata), contaminated (Digdha), injured (Viddha), old and decayed (Jirna), emaciated (Krisha), very young (Bala), or incompatible in dietary habits (Asatmya Charina) is considered inedible (Abhakshya).

This is because such meat lacks proper potency (Vigata Virya), is affected by disturbances (Vyapanna), improperly processed (Apahata Parinata), has minimal beneficial qualities (Alpa Sampurna Virya), and causes harm (Dosha Karana).

Therefore, only meat from healthy and properly sourced animals should be consumed (Ebhyah Anyesham Upadeyam Mamsam)."

This verse highlights the principles of dietary suitability in Ayurveda, emphasizing the avoidance of meat from unhealthy sources to maintain balance and well-being.

अरोचकं प्रतिश्यायं गुरु शुष्कं प्रकीर्तितम् |
विषव्याधिहतं मृत्युं बालं छर्दिं च कोपयेत् ||१२७||
कासश्वासकरं वृद्धं त्रिदोषं व्याधिदूषितम् |
क्लिन्नमुत्क्लेशजननं कृशं वातप्रकोपणम् ||१२८||

"Dry meat (Shushka) is considered heavy (Guru) and is known to cause anorexia (Arochaka) and cold-related ailments (Pratishyaya). Meat that is poisoned (Visha), affected by diseases (Vyadhi), consumed by venomous creatures (Hata), or comes from young animals (Bala) can lead to fatal outcomes (Mrityu) and provoke vomiting (Chardi).

Old meat (Vriddha) induces coughing (Kasa) and difficulty in breathing (Shvasa). It aggravates all three doshas (Tridosha) and is unsuitable due to being disease-ridden (Vyadhi Dushita). Wet and contaminated meat (Klinna) leads to aggravation (Utklesha Janana), while lean meat (Krisha) increases vata dosha (Vata Prakopana)."

These verses emphasize the harmful effects of improperly sourced or prepared meat, underlining its impact on health and dosha imbalances.

स्त्रियश्चतुष्पात्सु, पुमांसो विहङ्गेषु, महाशरीरेष्वल्पशरीराः, अल्पशरीरेषु महाशरीराः, प्रधानतमाः; एवमेकजातीयानां महाशरीरेभ्यः कृशशरीराःप्रधानतमाः ||१२९||

"Among quadrupeds (Chatuspada), females are considered superior, while among birds (Vihanga), males hold dominance.

Among large-bodied animals (Mahasharira), those with smaller bodies are deemed superior (Alpasharira Pradhanatama), and conversely, among small-bodied animals (Alpasharira), those with larger bodies are more prominent (Mahasharira Pradhanatama).

Furthermore, within the same species (Eka Jatiya), smaller-bodied individuals are considered superior to larger-bodied ones (Krisha Sharira Pradhanatama)."

This verse outlines a unique classification system based on gender, size, and species in Ayurveda, assigning superiority based on specific physical attributes.

स्थानादिकृतं मांसस्य गुरुलाघवमुपदेक्ष्यामः |
तद्यथा- रक्तादिषु शुक्रान्तेषु धातुषूत्तरोत्तरा गुरुतराः, तथा सक्थिस्कन्धक्रोडशिरःपादकरकटीपृष्ठचर्मकालेयकयकृदन्त्राणि ||१३०||
शिरःस्कन्धं कटी पृष्ठं सक्थिनी चात्मपक्षयोः |
गुरु पूर्वं विजानीयाद्धातवस्तु यथोत्तरम् ||१३१||
सर्वस्य प्राणिनो देहे मध्यो गुरुरुदाहृतः |
पूर्वभागो गुरुः पुंसामधोभागस्तु योषिताम् ||१३२||
उरोग्रीवं विहङ्गानां विशेषेण गुरु स्मृतम् |
पक्षोत्क्षेपात्समो दृष्टो मध्यभागस्तु पक्षिणाम् ||१३३||

"The heaviness (Guru) or lightness (Laghu) of meat is determined based on its location in the body and its qualities:

Among the body tissues (Dhatus), those from Rasa (plasma) to Shukra (reproductive tissue) become progressively heavier (Gurutara). Similarly, body parts like thighs (Sakthi), shoulders (Skandha), loins (Kroda), head (Shira), feet (Pada), waist (Kati), back (Prishtha), skin (Charma), spleen (Kaleyaka), liver (Yakrit), and intestines (Antara) vary in heaviness.
The heaviness is greater in parts like head, shoulders, back, waist and thighs on one’s own side (Atma Paksha), as compared to others.

In the anatomy of living beings:

In general, the middle section of the body is considered the heaviest (Madhya Guru).
For males, the anterior section of the body is heavier (Purva Bhaga), while for females, the lower section holds more weight (Adho Bhaga).

For birds (Vihanga):

The chest (Ura) and neck (Griva) are recognized as particularly heavy.
Due to the act of wing movement (Paksha Utksepa), the middle section of the body is relatively balanced (Sama Drishta). "

These verses provide detailed insights into the distribution of heaviness in different body parts across various species and contexts, showcasing the profound understanding in Ayurvedic texts.

अतीव रूक्षं मांसं तु विहङ्गानां फलाशिनाम् |
बृंहणं मांसमत्यर्थं खगानां पिशिताशिनाम् ||१३४||
मत्स्याशिनां पित्तकरं वातघ्नं धान्यचारिनाम् |१३५|

"The meat of fruit-eating birds (Vihanganam Phalashinam) is highly dry (Ateev Ruksha). In contrast, the meat of flesh-eating birds (Khaganam Pishitashinam) is extremely nourishing (Atiyartham Bruhanam).

The meat of fish-eating birds (Matsyashinam) tends to aggravate pitta dosha (Pittakara) but alleviates vata dosha (Vataghnam). Meanwhile, the meat of grain-consuming birds (Dhanya Charinam) is more balanced in nature."

This verse presents a comparative analysis of the dietary effects of different categories of birds based on their feeding habits, highlighting their impact on dosha balance.

जलजानूपजा ग्राम्या क्रच्यादैकशफास्तथा ||१३५||
प्रसहा बिलवासाश्च ये च जङ्घालसञ्ज्ञिताः |
प्रतुदा विष्किराश्चैव लघवः स्युर्यथोत्तरम् |
अल्पाभिष्यन्दिनश्चैव यथापूर्वमतोऽन्यथा ||१३६||

"The classification of animals is as follows:

Jalaja: aquatic animals (water-dwelling)
Anupaja: marsh-dwelling animals (living in wetlands).
Gramya: domesticated animals (found in villages).
Kraccha: those with rough skin (like tortoises).
Ekashapha: single-hoofed animals (like horses).
Prasaha: predatory animals (those who seize their prey).
Bilvasa: burrowing animals (such as moles or rodents).
Janghala: forest-dwelling animals (living in arid regions).

Animals are further categorized:

Pratuda (pecking birds) and Vishkira (scattering birds) are considered light (Laghu) in nature, with progressively lesser heaviness (Yathottaram).
Those closer to the beginning of this list are slightly more nourishing (Alpa Abhishyandina), whereas those towards the end are lighter and less nourishing (Anya Yatha Purvam)."

These verses encapsulate an intricate taxonomy of animals and birds, distinguishing their habitat, physical characteristics, and dietary impact in Ayurveda.

प्रामाणाधिकास्तु स्वजातावल्पसारा गुरवश्च |
सर्वप्राणिनां सर्वशरीरेभ्यः प्रधानतमा भवन्ति यकृत्प्रदेशवर्तिनस्तानाददीत; प्रधानालाभे मध्यमवयस्कं सद्यस्कमक्लिष्टमुपादेयं मांसमिति ||१३७||

"Within the same species (Swajata), animals with a well-nourished and superior body (Pramana Adhika) are considered heavier and less beneficial (Alpa Sara Guru).

Among all creatures (Sarva Pranina), the most superior meat is derived from the liver region (Yakrit Pradesha Vartina).

In the absence of such superior sources (Pradhana Alabhe), the meat of animals that are middle-aged (Madhyama Vayas), recently slaughtered (Sadyaska), and unharmed by stress or injuries (Aklishtha) should be chosen for consumption."

This verse highlights guidelines for selecting meat based on the qualities of the animal, emphasizing nourishment, health, and freshness for the greatest therapeutic benefits.

भवति चात्र-
चरः शरीरावयवाः स्वभावो धातवः क्रिया |
लिङ्गं प्रमाणं संस्कारो मात्रा चास्मिन् परीक्ष्यते ||१३८||
इति मांसवर्गः |

"And here it is stated—

The classification and evaluation of meat are based on:

Chara: the movement or activity of the animal.
Sharira Avayava: the body parts from which the meat is sourced.
Swabhava: the inherent nature of the meat.
Dhatu: the tissue quality it impacts or nourishes.
Kriya: its functional effects on the body.
Linga: identifying characteristics.
Pramana: its measurements or proportions.
Sanskara: the method of preparation or processing.
Matra: the appropriate quantity for consumption.

Thus concludes the categorization of the Mamsa Varga (group of meats)."

This final verse encapsulates the parameters for analyzing and determining the suitability of meat for consumption, emphasizing a systematic and holistic approach as presented in Ayurveda.

अथ फलवर्गः |
अत ऊर्ध्वं फलान्युपदेक्ष्यामः |
तद्यथा- दाडिमामलकबदरकोलकर्कन्धुसौवीरसिञ्चितिकाफलकपित्थमातुलुङ्गाम्राम्रातककरमर्दप्रियालनारङ्ग- जम्बीरलकुचभव्यपारावतवेत्रफलप्राचीनामलकतिन्तिडीकनीपकोशाम्राम्लीकाप्रभृतीनि ||१३९||

"Now begins the classification of fruits (Phala Varga).

The fruits described are: Dadima (pomegranate), Amalaki (Indian gooseberry), Badara (jujube), Kola (banana), Karkandhu (date), Sauveera (a regional fruit), Sinchitika (a succulent fruit), Phala (general term for fruits), Kapittha (wood apple), Matulunga (citron), Amra (mango), Amrataka (a smaller variety of mango), Karamarda (carissa), Priyala (chironji), Naranga (sweet lime), Jambira (lemon), Lakucha (monkey jack), Bhavya (a type of fruit), Paravata (palm fruit), Vetra (cane fruit), Prachina Amalaka (wild variety of gooseberry), Tintidi (tamarind), Nipa (a watery fruit), Koshambara (a fruit-bearing tree), Amlika (another sour fruit), and many others."

This marks the start of the classification of fruits, highlighting their importance in Ayurvedic dietetics and medicine. The list emphasizes fruits' diverse therapeutic and nutritional benefits.

अम्लानि रसतः पाके गुरूण्युष्णानि वीर्यतः |
पित्तलान्यनिलघ्नानि कफोत्क्लेशकराणि च ||१४०||

"Sour fruits (Amlani) are heavy (Guru) during digestion (Pake) and possess hot potency (Ushna Viryatah). They tend to aggravate pitta (Pittalani), pacify vata (Anilaghnani), and lead to kapha aggravation (Kaphotklesha Karani)."

This verse provides insights into the properties of sour fruits, emphasizing their impact on digestion and dosha balance.

कषायानुरसं तेषां दाडिमं नातिपित्तलम् |
दीपनीयं रुचिकरं हृद्यं वर्चोविबन्धनम् ||१४१||
द्विविधं तत्तु विज्ञेयं मधुरं चाम्लमेव च |
त्रिदोषघ्नं तु मधुरमम्लं वातकफापहम् ||१४२||

"Among sour fruits (Amlani), Dadima (pomegranate) has an astringent undertone (Kashaya Anurasa) and does not strongly aggravate pitta dosha (Na Ati Pittalam). It stimulates digestion (Deepaniyam), enhances taste (Ruchikaram), is pleasing to the heart (Hridyam), and helps relieve stool obstruction (Varcho Vibandhanam).

Pomegranate is classified into two types (Dvividham): sweet (Madhuram) and sour (Amlam). The sweet variety balances all three doshas (Tridoshghnam), while the sour variety pacifies vata and kapha doshas (Vata Kaphapaham)."

These verses highlight the therapeutic and dosha-balancing properties of pomegranate, emphasizing its versatility in promoting digestion and overall health.

अम्लं समधुरं तिक्तं कषायं कटुकं सरम् |
चक्षुष्यं सर्वदोषघ्नं वृष्यमामलकीफलम् ||१४३||
हन्ति वातं तदम्लत्वात् पित्तं माधुर्यशैत्यतः |
कफं रूक्षकषायत्वात् फलेभ्योऽभ्यधिकं च तत् ||१४४||
कर्कन्धुकोलबदरमामं पित्तकफावहम् |
पक्वं पित्तानिलहरं स्निग्धं समधुरं सरम् ||१४५||
पुरातनं तृट्शमनं श्रमघ्नं दीपनं लघु |
सौवीरं बदरं स्निग्धं मधुरं वातपित्तजित् ||१४६||
कषायं स्वादु सङ्ग्राहि शीतं सिञ्चितिकाफलम् |
आमं कपित्थमस्वर्यं कफघ्नं ग्राहि वातलम् ||१४७||
कफानिलहरं पक्वं मधुराम्लरसं गुरु |
श्वासकासारुचिहरं तृष्णाघ्नं कण्ठशोधनम् ||१४८||

"The fruit of Amalaki (Indian gooseberry) is sour, slightly sweet, bitter, astringent, pungent, and moist by nature. It is beneficial for eye health, balances all three doshas, and is aphrodisiac in nature. It alleviates Vata due to its sourness, reduces Pitta due to its sweetness and cooling properties, and mitigates Kapha because of its dryness and astringency, making it superior to other fruits.

The unripe fruits of Karkandhu (date), Kola (banana), and Badara (jujube) aggravate Pitta and Kapha, while their ripe versions pacify Pitta and Vata. Ripe fruits are unctuous, moderately sweet, and moist.

Dried fruits (like raisins) alleviate thirst, reduce fatigue, kindle digestion, and are light to digest. Sauveera (grapes) are unctuous, sweet, and beneficial for pacifying Vata and Pitta.

Sachitika fruits are astringent, sweet, absorbent, and cooling.

Unripe Kapitha (wood apple) is unpalatable but alleviates Kapha and binds loose stools, though it aggravates Vata.

Ripe Kapitha fruit, being sweet-sour and heavy, helps alleviate Kapha and Vata. It is also beneficial for respiratory ailments (shwasa), coughs (kasa), loss of taste (aruchi), excessive thirst (trishna), and throat purification."

These verses describe the properties and health benefits of different fruits in Ayurveda, emphasizing their impact on balancing doshas and alleviating specific ailments. The text highlights both the unripe and ripe stages of fruits, showcasing the nuanced understanding of their medicinal uses.

लघ्वम्लं दीपनं हृद्यं मातुलुङ्गमुदाहृतम् |
त्वक् तिक्ता दुर्जरा तस्य वातक्रिमिकफापहा ||१४९||
स्वादु शीतं गुरु स्निग्धं मांसं मारुतपित्तजित् |
मेध्यं शूलानिलच्छर्दिकफारोचकनाशनम् ||१५०||
दीपनं लघु सङ्ग्राहि गुल्मार्शोघ्नं तु केसरम् |
शूलाजीर्णविबन्धेषु मन्देऽग्नौ कफमारुते ||१५१||
अरुचौ च विशेषेण रसस्तस्योपदिश्यते |१५२|

"Citrus fruits such as Matulunga (citron) are light, slightly sour, digestive stimulants, and pleasing to the heart. Their bark is bitter, tough to digest, and effective in alleviating Vata dosha, worms (Krimi), and phlegm-related disorders (Kapha).

The meat mentioned here is sweet, cooling, heavy, and unctuous. It helps pacify Vata and Pitta doshas and is considered nourishing for intellect (Medhya). It alleviates colic pain (Shula), bloating and gas (Anila), vomiting (Chardi), phlegm-related disorders (Kapha), and loss of taste or appetite (Arochaka).

Saffron (Kesara) is light, appetite-stimulating, and absorbent. It is effective in treating abdominal tumors (Gulma), hemorrhoids (Arsha), colic pain (Shula), indigestion (Ajirna), constipation (Vibandha), weak digestion (Mandagni), and disorders of Kapha and Vata doshas.

The juice or essence of the above items is specifically recommended for loss of taste (Aruchi)."

These verses explore the Ayurvedic properties of specific fruits, meats, and spices, detailing their effects on digestion, dosha balance, and various ailments. They emphasize the role of taste and potency in therapeutic applications.

पित्तानिलकरं बालं पित्तलं बद्धकेसरम् ||१५२||
हृद्यं वर्णकरं रुच्यं रक्तमांसबलप्रदम् |
कषायानुरसं स्वादु वातघ्नं बृंहणं गुरु ||१५३||
पित्ताविरोधि सम्पक्वमाम्रं शुक्रविवर्धनम् |
बृंहणं मधुरं बल्यं गुरु विष्टभ्य जीर्यति ||१५४||
आम्रातकफलं वृष्यं सस्नेहं श्लेष्मवर्धनम् |१५५|

"Unripe mango (Balam) increases Pitta and Vata doshas and has a sour taste. Mango with the seed intact (Baddha Kesara) is heart-pleasing (Hridaya), improves complexion, stimulates taste, and enhances blood, muscle, and strength.

Mango has an astringent aftertaste, is sweet, pacifies Vata dosha, and is nourishing (Bruhanam) yet heavy to digest (Guru).

Fully ripened mango (Sampakvam Amram) does not aggravate Pitta, enhances reproductive vitality (Shukra), is sweet, nourishing, strength-giving (Balyam), and though heavy, it digests slowly.

The fruit of Amrataka (a variety of mango) is aphrodisiac (Vrishya), unctuous (Snigdha), and increases Kapha dosha."

These verses discuss the properties of mango in its various stages of ripeness, focusing on their effects on the doshas and their nourishing qualities, showcasing its unique medicinal and dietary importance in Ayurveda.

त्रिदोषविष्टम्भकरं लकुचं शुक्रनाशनम् ||१५५||

"Lakucha (wild jackfruit) is known to obstruct the balance of all three doshas (Vata, Pitta, and Kapha) and is considered to diminish reproductive vitality (Shukra)."

This verse highlights the adverse effects of consuming , underlining its impact on doshic imbalance and vitality as per Ayurvedic understanding.

अम्लं तृषापहं रुच्यं पित्तकृत् करमर्दकम् |
वातपित्तहरं वृष्यं प्रियालं गुरु शीतलम् ||१५६||
हृद्यं स्वादु कषायाम्लं भव्यमास्यविशोधनम् |
पित्तश्लेष्महरं ग्राहि गुरु विष्टम्भि शीतलम् ||१५७||
पारावतं समधुरं रुच्यमत्यग्निवातनुत् |
गरदोषहरं नीपं प्राचीनामलकं तथा ||१५८||
वातापहं तिन्तिडीकमामं पित्तबलासकृत् |
ग्राह्युष्णं दीपनं रुच्यं सम्पक्वं कफवातनुत् ||१५९||
तस्मादल्पान्तरगुणं कोशाम्रफलमुच्यते |
अम्लीकायाः फलं पक्वं तद्वद्भेदि तु केवलम् ||१६०||
अम्लं समधुरं हृद्यं विशदं भक्तरोचनम् |
वातघ्नं दुर्जरं प्रोक्तं नारङ्गस्य फलं गुरु ||१६१||
तृष्णाशूलकफोत्क्लेशच्छर्दिश्वासनिवारणम् |
वातश्लेष्मविबन्धघ्नं जम्बीरं गुरु पित्तकृत् |
ऐरावतं दन्तशठमम्लं शोणितपित्तकृत् ||१६२||

"Karamarda (karonda) is sour, alleviates thirst, and enhances taste, but it tends to increase Pitta dosha.

Priyala (chironji) is heavy and cooling in nature. It pacifies Vata and Pitta doshas and is considered aphrodisiac (Vrishya).

Bhavya, a specific type of fruit, has a sweet, astringent, and sour taste. It cleanses the mouth, pacifies Pitta and Kapha doshas, and exhibits absorbent, heavy, and cooling properties.

Paravata fruit is mildly sweet, promotes appetite, and reduces excessive digestive fire (Ativagni) and Vata-related issues. Nipha and Pracina Amalaka (types of wild fruits) are recognized for their toxin-neutralizing abilities (Gara Dosha).

Tintidika (tamarind), when unripe, decreases Vata but increases Pitta dosha and supports bodily strength. In its fully ripened form, it is warm, enhances digestion, stimulates taste, and pacifies Kapha and Vata doshas.

KoshAmra fruit is described as closely resembling tamarind (Amlika) in its properties, except for slight differences in impact.

Naranga (orange) is sour, slightly sweet, heart-pleasing (Hridaya), clear, appetite-enhancing, pacifies Vata dosha, and is heavy to digest.

Jambira (lime) alleviates thirst, colic pain, Kapha aggravation, vomiting, breathing difficulties, and constipation caused by Vata and Kapha doshas, though it increases Pitta dosha.

Airavata (wild citron) is very sour, impacts teeth harshly, and intensifies blood disorders and Pitta dosha."

These verses detail the diverse properties and effects of various fruits, highlighting their medicinal value and their role in managing doshic balance and ailments according to Ayurvedic principles.

क्षीरवृक्षफलजाम्बवराजादनतोदनशीतफलतिन्दुकबकुलधन्वनाश्मन्तकाश्वकर्णफल्गु- परूषकगाङ्गेरुकीपुष्करवर्तिबिल्वबिम्बीप्रभृतीनि ||१६३||

"Fruits from milky trees (Kshira Vriksha), jamun (Jambu), banana (Rajadana), cooling fruits (Shita Phala), tinduka, bakula, dhanvana, ashmantaka, ashvakarna, phalgu, parushaka, gangeru, pushkara, bilva, bimbi, and similar fruits are mentioned."

These verses introduce a list of fruits recognized for their unique characteristics and uses in Ayurvedic practices, showcasing the diversity of fruits beneficial for dietary and therapeutic applications.

फलान्येतानि शीतानि कफपित्तहराणि च |
सङ्ग्राहकाणि रूक्षाणि कषायमधुराणि च ||१६४||

"These fruits are cooling in nature and help pacify Kapha and Pitta doshas. They are absorbent, dry, astringent, and slightly sweet in taste."

This verse highlights the general properties of the mentioned fruits, emphasizing their cooling effect and role in balancing doshas, while describing their taste and absorbent qualities.

क्षीरवृक्षफलं तेषां गुरु विष्टम्भि शीतलम् |
कषायं मधुरं साम्लं नातिमारुतकोपनम् ||१६५||
अत्यर्थं वातलं ग्राहि जाम्बवं कफपित्तजित् |
स्निग्धं स्वादु कषायं च राजादनफलं गुरु ||१६६||
कषायं मधुरं रूक्षं तोदनं कफवातजित् |
अम्लोष्णं लघु सङ्ग्राहि स्निग्धं पित्ताग्निवर्धनम् ||१६७||
आमं कषायं सङ्ग्राहि तिन्दुकं वातकोपनम् |
विपाके गुरु सम्पक्वं मधुरं कफपित्तजित् ||१६८||
मधुरं च कषायं च स्निग्धं सङ्ग्राहि बाकुलम् |
स्थिरीकरं च दन्तानां विशदं फलमुच्यते ||१६९||
सकषायं हिमं स्वादु धान्वनं कफवातजित् |
तद्वद्गाङ्गेरुकं विद्यादश्मन्तकफलानि च ||१७०||
विष्टम्भि मधुरं स्निग्धं फल्गुजं तर्पणं गुरु |
अत्यम्लमीषन्मधुरं कषायानुरसं लघु ||१७१||
वातघ्नं पित्तजनमामं विद्यात् परुषकम् |
तदेव पक्वं मधुरं वातपित्तनिबर्हणम् ||१७२||
विपाके मधुरं शीतं रक्तपित्तप्रसादनम् |
पौष्करं स्वादु विष्टम्भि बल्यं कफकरं फलम् ||१७३||
कफानिलहरं तीक्ष्णं स्निग्धं सङ्ग्राहि दीपनम् |
कटुतिक्तकषायोष्णं बालं बिल्वमुदाहृतम् ||१७४||
विद्यात्तदेव सम्पक्वं मधुरानुरसं गुरु |
विदाहि विष्टम्भकरं दोषकृत् पूतिमारुतम् ||१७५||
बिम्बीफलं साश्वकर्णं स्तन्यकृत् कफपित्तजित् |
तृड्दाहज्वरपित्तासृक्कासश्वासक्षयापहम् ||१७६||

"The fruit of milky trees (Kshira Vriksha Phalam) is heavy (Guru), cooling (Shitalam), astringent (Kashaya), slightly sweet (Madhuram), and sour (Samlam). It does not significantly aggravate Vata dosha.

Jamun (Jambu) is highly Vata-inducing (Vatalam) and absorbent (Grahi), but it balances Kapha and Pitta doshas. Banana (Rajadana Phalam) is heavy (Guru), unctuous (Snigdham), sweet (Swadu), and astringent (Kashaya).

Todanam is astringent (Kashaya), sweet (Madhuram), and dry (Ruksha). It balances Kapha and Vata doshas. In its sour (Amla), warm (Ushna), light (Laghu), absorbent (Grahi), and unctuous (Snigdha) nature, it enhances Pitta and digestive fire (Agni).

Unripe Tinduka is astringent (Kashaya), absorbent (Grahi), and increases Vata dosha. Fully ripened Tinduka is heavy (Guru), sweet (Madhuram), and pacifies Kapha and Pitta doshas.

Bakula fruit is sweet (Madhuram), astringent (Kashaya), unctuous (Snigdha), and absorbent (Grahi). It strengthens the teeth and purifies the mouth (Vishadam).

Dhanvana fruit, along with Gangeruka and Ashmantaka fruits, is astringent (Kashaya), cooling (Shitam), sweet (Swadu), and balances Kapha and Vata doshas.

Phalgu fruits are obstructive (Vishtambhi), sweet (Madhuram), unctuous (Snigdham), nourishing (Tarpanam), and heavy (Guru). They are highly sour (Atyamlam), slightly sweet (Ishan Madhuram), astringent (Kashaya Anurasam), and light (Laghu).

Unripe Parushaka induces Pitta and reduces Vata doshas. When fully ripe, it is sweet (Madhuram) and balances Vata and Pitta doshas.

Pushkara fruit is sweet (Swadu), obstructive (Vishtambhi), nourishing (Balyam), and cooling (Shitam). It is particularly effective in pacifying blood disorders and Pitta dosha.

Unripe Bilva is pungent (Katu), bitter (Tikta), astringent (Kashaya), warm (Ushnam), and pacifies Kapha and Vata doshas. Fully ripened Bilva is sweet (Madhura Anurasam), heavy (Guru), and promotes digestion, but may cause burning (Vidahi), obstruction (Vishtambha), and doshic imbalance (Dosha Krit).

Bimbi fruit, along with Ashvakarna, enhances lactation (Stanya Krit), balances Kapha and Pitta doshas, and alleviates thirst, burning sensations, fevers, blood disorders, coughs, respiratory ailments, and emaciation."

These verses showcase the diverse effects of various fruits on doshic balance, digestion, and specific ailments, illustrating their therapeutic importance in Ayurveda.

तालनालिकेरपनसमोचप्रभृतीनि ||१७७||

"Fruits such as palm (Tala), coconut (Nalikera), jackfruit (Panasa), and others like Mocha are mentioned."

These fruits are highlighted for their distinctive qualities and uses, reflecting Ayurveda's appreciation for their therapeutic and dietary benefits.

स्वादुपाकरसान्याहुर्वातपित्तहराणि च |
बलप्रदानि स्निग्धानि बृंहणानि हिमानि च ||१७८||

"Sweet fruits are said to have pleasant post-digestive effects (Swadu Apakarasana), pacify Vata and Pitta doshas, provide strength (Bala Pradana), are unctuous (Snigdha), nourishing (Bruhana), and cooling (Himani)."

This verse highlights the role of sweet fruits in Ayurveda, emphasizing their ability to balance two doshas—Vata and Pitta—while contributing to physical strength and overall nourishment. Cooling and unctuous qualities make these fruits particularly beneficial during conditions of heat and dryness in the body.

फलं स्वादुरसं तेषां तालजं गुरु पित्तजित् |
तद्बीजं स्वादुपाकं तु मूत्रलं वातपित्तजित् ||१७९||
नालिकेरं गुरु स्निग्धं पित्तघ्नं स्वादु शीतलम् |
बलमांसप्रदं हृद्यं बृंहणं बस्तिशोधनम् ||१८०||
पनसं सकषायं तु स्निग्धं स्वादुरसं गुरु |
मौचं स्वादुरसं प्रोक्तं कषायं नातिशीतलम् |
रक्तपित्तहरं वृष्यं रुच्यं श्लेष्मकरं गुरु ||१८१||

"The fruit of the palm tree (Talaja Phala) is sweet in taste, heavy (Guru), and effective in pacifying Pitta dosha. Its seeds are sweet in digestion (Swadu Pakam), diuretic (Mutralam), and pacify both Vata and Pitta doshas.

Coconut (Nalikera) is heavy, unctuous (Snigdham), cooling (Shitalam), sweet, and pacifies Pitta dosha. It promotes strength and muscle development (Bala Mamsa Pradam), is heart-pleasing (Hridyam), nourishing (Bruhanam), and aids in cleansing the urinary bladder (Basti Shodhanam).

Jackfruit (Panasa) is slightly astringent (Kashaya), unctuous (Snigdham), sweet in taste (Swadu Rasa), and heavy (Guru). Banana flower (Mocha) is sweet in taste, slightly astringent (Kashaya), mildly cooling (Nati Shitalam), and balances Rakta Pitta (blood-related disorders). It is aphrodisiac (Vrishya), taste-enhancing (Ruchyam), but increases Kapha and is heavy (Guru)."

These verses delve into the individual properties of palm fruit, coconut, jackfruit, and banana flower, underlining their unique qualities. They emphasize their cooling and nourishing attributes and their effects on specific doshas, bodily strength, and urinary health.

द्राक्षाकाश्मर्यमधूकपुष्पखर्जूरप्रभृतीनि ||१८२||

"Fruits and flowers such as grapes (Draksha), Kashmarya, Madhuka flowers, dates (Kharjura), and others are described."

These fruits and flowers are known for their diverse therapeutic properties in Ayurveda. They are valued for their nourishing qualities and their ability to balance the doshas, making them an integral part of Ayurvedic practices.

रक्तपित्तहराण्याहुर्गुरूणि मधुराणि च |१८३|

"Sweet and heavy fruits are said to alleviate blood disorders (Rakta Pitta)."

This concise verse highlights the specific therapeutic value of sweet and heavy fruits in Ayurveda, particularly their ability to combat imbalances related to blood and Pitta dosha.

तेषां द्राक्षा सरा स्वर्या मधुरा स्निग्धशीतला ||१८३||
रक्तपित्तज्वरश्वासतृष्णादाहक्षयापहा |
हृद्यं मूत्रविबन्धघ्नं पित्तासृग्वातनाशनम् ||१८४||
केश्यं रसायनं मेध्यं काश्मर्यं फलमुच्यते |
क्षतक्षयापहं हृद्यं शीतलं तर्पणं गुरु ||१८५||
रसे पाके च मधुरं खार्जूरं रक्तपित्तनुत् |
बृंहणीयमहृद्यं च मधूककुसुमं गुरु |
वातपित्तोपशमनं फलं तस्योपदिश्यते ||१८६||

"Grapes (Draksha) are juicy (Sara), nourishing (Swarya), sweet (Madhura), unctuous (Snigdha), and cooling (Shitala). They help alleviate blood disorders (Rakta Pitta), fever (Jvara), respiratory difficulties (Shwasa), excessive thirst (Trishna), burning sensations (Daha), and emaciation (Kshaya). Grapes are heart-pleasing (Hridyam), relieve urinary obstructions (Mutra Vibandha), and pacify Pitta, Vata, and blood-related ailments.

The Kashmarya fruit is described as nourishing for hair (Kesha), a rejuvenator (Rasayana), and intellect-enhancing (Medhya). It alleviates emaciation from injuries (Kshata Kshaya), is heart-pleasing (Hridyam), cooling (Shitala), nourishing (Tarpanam), and heavy (Guru).

Dates (Kharjura) are sweet both in taste (Rasa) and digestion (Paka). They alleviate blood disorders (Rakta Pitta) and are nourishing (Bruhaniya) but not heart-pleasing (Ahriyda). Madhuka flowers are heavy (Guru), pacify Vata and Pitta doshas, and their fruit is specifically noted for these calming effects.”

These verses highlight the distinct medicinal and nourishing properties of grapes, Kashmarya, dates, and Madhuka flowers, emphasizing their therapeutic applications in Ayurvedic practices for doshic balance, vitality, and recovery from specific ailments.

वातामाक्षोडाभिषुकनिचुलपिचुनिकोचकोरुमाणप्रभृतीनि ||१८७||

"Fruits such as walnuts (Vata Amakshoda), pine nuts (Abhishuka), Nicula (a type of nut), Picu, Nikoca, and Korumana are mentioned."

These verses list various nuts and seeds valued for their distinctive nutritional and therapeutic properties in Ayurveda. Each is recognized for its potential to contribute to health and vitality, serving dietary and medicinal roles.

पित्तश्लेष्महराण्याहुः स्निग्धोष्णानि गुरूणि च |
बृंहणान्यनिलघ्नानि बल्यानि मधुराणि च ||१८८||

"These fruits are described as pacifying Pitta and Kapha doshas (Pitta Shleshma Harani), unctuous (Snigdha), warm in nature (Ushna), heavy (Guru), and nourishing (Bruhana). They reduce Vata dosha (Anila Ghnani), provide strength (Balyani), and are sweet in taste (Madhurani)."

This verse highlights the therapeutic attributes of specific fruits, emphasizing their ability to balance doshas, enhance vitality, and strengthen the body, showcasing their relevance in Ayurvedic dietary practices.

कषायं कफपित्तघ्नं किञ्चित्तिक्तं रुचिप्रदम् |
हृद्यं सुगन्धि विशदं लवलीफलमुच्यते ||१८९||

"Lavali fruit is astringent (Kashaya), pacifies Kapha and Pitta doshas, slightly bitter (Kinchit Tikta), and enhances taste (Ruchipradam). It is heart-pleasing (Hridyam), aromatic (Sugandhi), and cleansing or clarifying (Vishadam)."

This verse emphasizes the multifaceted properties of Lavali fruit, highlighting its ability to balance doshas, improve taste perception, and bring clarity, with its aroma and pleasing qualities making it particularly refreshing.

वसिरं शीतपाक्यं च सारुष्करनिबन्धनम् |
विष्टम्भि दुर्जरं रूक्षं शीतलं वातकोपनम् ||१९०||
विपाके मधुरं चापि रक्तपित्तप्रसादनन् |१९१|

"Vasira fruit is cooling during digestion (Shita Pakya), mildly sour (Sarushka), and causes binding or obstruction (Nibandhanam). It is heavy (Vistambhi), difficult to digest (Durjara), dry (Ruksha), cooling (Shitala), and tends to aggravate Vata dosha.

Upon complete digestion (Vipaka), it becomes sweet (Madhuram) and helps alleviate blood-related disorders (Rakta Pitta Prasadanam)."

These verses describe the contrasting properties of Vasira fruit, showcasing its initial obstructive and Vata-aggravating qualities, followed by its post-digestive sweet nature, which makes it effective for soothing blood disorders. This dual nature highlights its nuanced therapeutic role in Ayurveda.

ऐरावतं दन्तशठमम्लं शोणितपित्तकृत् ||१९१||
शीतं कषायं मधुरं टङ्कं मारुतकृद्गुरु |
स्निग्धोष्णं तिक्तमधुरं वातश्लेष्मघ्नमैङ्गुदम् ||१९२||
शमीफलं गुरु स्वादु रूक्षोष्णं केशनाशनम् |
गुरु श्लेष्मातकफलं कफकृन्मधुरं हिमम् ||१९३||

"Airavata (wild citron) is sour (Amla) and causes blood disorders (Rakta Pitta Krit). It has a harsh effect on the teeth (Dantashatha).

Tanka fruit is cooling (Shita), astringent (Kashaya), sweet (Madhura), heavy (Guru), and increases Vata dosha (Marutakrit).

Inguda fruit is unctuous (Snigdha), warm (Ushna), bitter (Tikta), sweet (Madhura), and pacifies Vata and Kapha doshas (Vata Shleshma Ghnam).

Shami fruit is heavy (Guru), sweet (Swadu), dry (Ruksha), warm (Ushna), and is believed to cause hair loss (Keshanashanam).

Shleshmata fruit is heavy (Guru), sweet (Madhura), cooling (Himam), and Kapha-aggravating (Kapha Krit)."

These verses elaborate on the diverse properties of fruits such as Airavata, Tanka, Inguda, Shami, and Shleshmata, emphasizing their specific effects on doshas, digestion, and unique therapeutic attributes.

करीराक्षिकपीलूनि तृणशून्यफलानि च |
स्वादुतिक्तकटूष्णानि कफवातहराणि च ||१९४||

"Fruits such as Karira, Akshika, Pilu, and others categorized as grassless fruits (Trinashunya Phala) are described here. They are sweet (Swadu), slightly bitter (Tikta), pungent (Katu), and warm (Ushna). These fruits effectively pacify Kapha and Vata doshas."

This verse highlights the distinctive properties of these fruits, showcasing their ability to balance doshic imbalances while carrying a mix of tastes and warming qualities that are particularly impactful against excess Kapha and Vata.

पिन्त्तकरं तेषां सरं कटुविपाकि च |
तीक्ष्णोष्णं कटुकं पीलु सस्नेहं कफवातजित् ||१९५||

"Pilu fruit has a bitter taste (Tikta) and increases Pitta dosha (Pittakaram). It is juicy (Saram) and its post-digestive effect is pungent (Katu Vipaki).

The fruit is sharp (Teekshna), warm (Ushnam), pungent (Katuka), and slightly unctuous (Sasneham). It effectively pacifies Kapha and Vata doshas (Kapha Vata Jitam)."

This verse highlights the complex nature of Pilu fruit, emphasizing its potent characteristics, including its bitter and sharp taste, warming effect, and ability to balance Kapha and Vata while increasing Pitta dosha, making it unique in its application within Ayurvedic practices.

आरुष्करं तौवरकं कषायं कटुपाकि च |
उष्णं कृमिज्वरानाहमेहोदावर्तनाशनम् |
कुष्ठगुल्मोदरार्शोघ्नं कटुपाकि तथैव च ||१९६||

"Tauvaraka fruit is mildly sour (Arushkaram), astringent (Kashaya), and pungent in its post-digestive effect (Katu Paki). It is warm in potency (Ushnam) and known for its ability to alleviate worms (Krimi), fever (Jvara), bloating (Anaha), urinary disorders (Meha), and intestinal obstructions (Udavartana).

The fruit is further recognized for its therapeutic effects against skin diseases (Kushta), abdominal tumors (Gulma), ascites (Udara), and hemorrhoids (Arsha), showcasing its potent pungent post-digestive effect (Katu Paki)."

This verse emphasizes the multifaceted medicinal properties of Tauvaraka fruit, highlighting its effectiveness against a range of disorders, especially those affecting the digestive system and skin. Its warming and pungent qualities make it a powerful ingredient in Ayurvedic treatments.

करञ्जकिंशुकारिष्टफलं जन्तुप्रमेहनुत् |
अङ्कोलस्य फलं विस्रं गुरु श्लेष्महरं हिमम् ||१९७||
रूक्षोष्णं कटुकं पाके लघु वातकफापहम् |
तिक्तमीषद्विषहितं विडङ्गं कृमिनाशनम् ||१९८||

"The fruits of Karanja and Kimshuka are known for their ability to alleviate worm infestations (Jantu Nuta) and urinary disorders (Prameha Nuta).

The fruit of Ankola has a distinct smell (Visram), is heavy (Guru), cooling (Himam), and effectively pacifies Kapha dosha (Shleshma Haram).

Vidanga fruit is dry (Ruksha), warm (Ushna), pungent (Katuka), light (Laghu), and balances Vata and Kapha doshas (Vata Kapha Apaham). It has a bitter taste (Tikta) and is mildly toxic (Eshad Visha Hitam), but is renowned for its potency in destroying worms (Krimi Nashanam)."

These verses shed light on the powerful medicinal properties of Karanja, Kimshuka, Ankola, and Vidanga fruits, emphasizing their applications in treating worms, urinary disorders, Kapha-related imbalances, and their unique detoxifying characteristics.

व्रण्यमुष्णं सरं मेध्यं दोषघ्नं शोफकुष्ठनुत् |
कषायं दीपनं चाम्लं चक्षुष्यं चाभयाफलम् ||१९९||

"The fruit of Abhaya (also known as Haritaki) is warm (Ushnam), juicy (Saram), and intellect-enhancing (Medhyam). It balances the doshas (Dosha Ghnam) and is effective in treating swelling (Shofa) and skin diseases (Kushta).

It has an astringent taste (Kashaya), stimulates digestion (Dipana), and is slightly sour (Amlam). Abhaya fruit is also beneficial for eye health (Chakshushyam)."

This verse highlights the remarkable medicinal properties of Abhaya fruit, emphasizing its versatility in treating various ailments while maintaining doshic harmony.

भेदनं लघु रूक्षोष्णं वैस्वर्यक्रिमिनाशनम् |
चक्षुष्यं स्वादुपाक्याक्षं कषायं कफपित्तजित् ||२००||

"Aksha fruit is known for its purgative properties (Bhedanam), lightness (Laghu), dryness (Ruksha), and warm potency (Ushnam). It is effective in eliminating worms (Krimi Nashanam) and addressing hoarseness of voice (Vaisvarya).

Additionally, Aksha fruit benefits the eyes (Chakshushyam), has a sweet post-digestive effect (Swadu Pakyam), and is astringent in taste (Kashaya). It helps pacify Kapha and Pitta doshas (Kapha Pitta Jitam)."

This verse highlights the unique therapeutic characteristics of Aksha fruit, showcasing its purgative and anti-parasitic qualities, along with its benefits for eye health and doshic balance.

कफपित्तहरं रूक्षं वक्त्रक्लेदमलापहम् |
कषायमीषन्मधुरं किञ्चित् पूगफलं सरम् ||२०१||

"Puga fruit (areca nut) is drying (Ruksha), helps pacify Kapha and Pitta doshas (Kapha Pitta Haram), and removes excess moisture and impurities from the mouth (Vaktra Kleda Mala Apaham).

It has an astringent taste (Kashaya), is slightly sweet (Eshan Madhura), and mildly juicy (Sarva Kinchit Saram)."

This verse highlights the unique cleansing and drying properties of Puga fruit, emphasizing its ability to balance Kapha and Pitta doshas and maintain oral health through its astringent and moisture-absorbing qualities.

जातीकोशोऽथ कर्पूरं जातीकटुकयोः फलम् |
कक्को(ङ्को)लकं लवङ्गं च तिक्तं कटु कफापहम् ||२०२||
लघु तृष्णापहं वक्त्रक्लेददौर्गन्ध्यनाशनम् |२०३|

"The fruits and components mentioned here include Jatiphal (nutmeg), Jatikosha (mace), Karpoora (camphor), and the fruits of Jatikataka. Along with them are Kakkola (a type of fragrant fruit) and Lavanga (clove). These are bitter (Tikta) and pungent (Katu) in taste, and they effectively pacify Kapha dosha (Kapha Apaham).

They are light (Laghu), alleviate thirst (Trishna Apaham), and are beneficial for oral health by removing excess moisture (Vaktra Kleda) and foul smell (Daurgandhya Nashanam)."

This verse highlights the aromatic and medicinal qualities of these substances, emphasizing their impact on balancing doshas and maintaining oral hygiene. Their light and thirst-quenching properties add to their utility in therapeutic practices.

सतिक्तः सुरभिः शीतः कर्पूरो लघु लेखनः ||२०३||
तृष्णायां मुखशोषे च वैरस्ये चापि पूजितः |२०४|

"Camphor (Karpoora) is slightly bitter (Satikta), fragrant (Surabhi), and cooling (Shita). It is light (Laghu) and has scraping properties (Lekhana), making it effective in cleansing and reducing excess Kapha.

It is highly valued for relieving excessive thirst (Trishna), dryness of the mouth (Mukha Shosha), and unpleasant taste perception (Vairasya)."

These verses highlight camphor's unique combination of therapeutic properties, emphasizing its ability to refresh and rejuvenate, especially in conditions related to thirst, dryness, and oral health.

लताकस्तूरिका तद्वच्छीता बस्तिविशोधनी ||२०४||

"Lata Kasturika (a fragrant herb) shares similar properties with camphor. It is cooling (Shita) and is particularly effective in cleansing the urinary bladder (Basti Vishodhani)."

This verse highlights the therapeutic potential of Lata Kasturika, drawing attention to its refreshing, cooling nature and its application in urinary system care.

प्रियालमज्जा मधुरो वृष्यः पित्तानिलापहः |
बैभीतको मदकरः कफमारुतनाशनः ||२०५||
कषायमधुरो मज्जा कोलानां पित्तनाशनः |
तृष्णाच्छर्द्यनिलघ्नश्च तद्वदामलकस्य च ||२०६||
बीजपूरकशम्याकमज्जा कोशाम्रसम्भवः |
स्वादुपाकोऽग्निबलदः स्निग्धः पित्तानिलापहः ||२०७||

"The kernel of Priyala fruit is sweet (Madhura), aphrodisiac (Vrishya), and pacifies Pitta and Vata doshas (Pittanila Apaha).

Bibhitaka fruit has intoxicating qualities (Madakara), and it alleviates Kapha and Vata doshas (Kapha Maruta Nashana).

The kernel of Kola fruit is astringent (Kashaya) and sweet (Madhura), and it helps in alleviating Pitta dosha (Pitta Nashana). Similarly, Amlaka fruit relieves thirst (Trishna), vomiting (Chhardi), and Vata disorders (Anila Ghnana).

The kernel from Bijapura (Citrus medica), Shamyaka, and Koshamra fruits has a sweet post-digestive effect (Swadu Paka), enhances digestive fire (Agni Balada), is unctuous (Snigdha), and pacifies Pitta and Vata doshas (Pitta Anila Apaha)."

These verses describe the distinctive properties of various fruit kernels, such as their balancing effects on doshas, therapeutic benefits for specific ailments, and their overall nourishing and rejuvenating qualities.

यस्य यस्य फलस्येह वीर्यं भवति यादृशम् |
तस्य तस्यैव वीर्येण मज्जानमपि निर्दिशेत् ||२०८||

"The potency (Veerya) of each fruit determines the properties of its kernel (Majjana). The kernel inherits the same potency as the fruit itself."

This verse emphasizes the Ayurvedic principle that the therapeutic qualities of a fruit extend to its kernel, reinforcing the interconnectedness of nature's elements in healing practices.

फलेषु परिपक्वं यद्गुणवत्तदुदाहृतम् |
बिल्वादन्यत्र विज्ञेयमामं तद्धि गुणोत्तरम् |
ग्राह्युष्णं दीपनं तद्धि कषायकटुतिक्तकम् ||२०९||

"The fully ripened fruits are considered to possess the optimum qualities (Gunavat), showcasing their peak therapeutic potential. This is stated for most fruits except for the Bilva fruit, where the unripe form (Aamam) is regarded as superior in properties (Gunottaram).

Unripe Bilva fruit is characterized as binding (Grahi), warm (Ushnam), and digestive-fire-enhancing (Dipana). It exhibits astringent (Kashaya), pungent (Katu), and bitter (Tikta) tastes, which amplify its unique medicinal potency."

This verse highlights the distinctive Ayurvedic principle regarding fruit ripeness, showcasing the exception of Bilva fruit, whose unripe state is prized for its strong digestive and therapeutic properties.

व्याधितं कृमिजुष्टं च पाकातीतमकालजम् |
वर्जनीयं फलं सर्वमपर्यागतमेव च ||२१०||
इति फलवर्गः |

"Fruits that are diseased (Vyadhitam), infested with worms (Krimijushtam), over-ripened (Pakateetam), or unseasonal (Akalajam) should be entirely avoided (Varjaniyam). Similarly, fruits that are unripe or not fully developed (Aparyagatam) should also be discarded."

This verse concludes the Phala Varga (fruit section), highlighting important guidelines for selecting fruits, emphasizing the importance of their quality, ripeness, and seasonality in ensuring their therapeutic efficacy in Ayurveda.

अथ शाकवर्गः |
शाकान्यत ऊर्ध्वं वक्ष्यामः |
तत्र पुष्पफलालाबुकालिन्दकप्रभृतीनि ||२११||

"Now begins the Shaka Varga (section on vegetables and greens). The types of vegetables that will be described include those with flowers (Pushpa), fruits (Phala), bottle gourds (Alabu), water caltrops (Kalindaka), and others."

This verse introduces the classification of vegetables in Ayurveda, indicating a detailed exploration of their unique properties and health benefits in the following shlokas.

पित्तघ्नान्यनिलं कुर्युस्तथा मन्दकफानि च |
सृष्टमूत्रपुरीषाणि स्वादुपाकरसानि च ||२१२||

"Vegetables mentioned in this section are known to pacify Pitta dosha (Pitta Ghnani), regulate Vata dosha (Anilam Kuryu), and mildly influence Kapha dosha (Mandakaphani). They aid in promoting smooth elimination of urine (Srishta Mutra) and feces (Purisani). These vegetables are also characterized by their sweet post-digestive effect (Swadu Paka Rasani)."

This verse emphasizes the balancing properties of vegetables in Ayurveda, showcasing their ability to harmonize doshas, support elimination processes, and provide nourishing post-digestive sweetness.

पित्तघ्नं तेषु कूष्माण्डं बालं मध्यं कफावहम् |
शुक्लं लघूष्णं सक्षारं दीपनं बस्तिशोधनम् ||२१३||
सर्वदोषहरं हृद्यं पथ्यं चेतोविकारिणाम् |
दृष्टिशुक्रक्षयकरं कालिन्दं कफवातकृत् ||२१४||
अलाबुर्भिन्नविट्का तु रूक्षा गुर्व्यतिशीतला |
तिक्तालाबुरहृद्या तु वामिनी वातपित्तजित् ||२१५||

"Among these vegetables, immature Kushmanda (ash gourd) is Pitta-pacifying (Pitta Ghnam), whereas the mature version (Madhyam) tends to increase Kapha dosha (Kapha Avaham). It is white (Shukla), light (Laghu), warm (Ushna), slightly alkaline (Sa-Ksharam), digestive-fire-stimulating (Dipanam), and aids in cleansing the urinary bladder (Basti Shodhanam).

Kalinda (water caltrop) is Tridosha-pacifying (Sarva Dosha Haram), heart-pleasing (Hridyam), and beneficial for individuals with cognitive disorders (Pathyam Chetovikarinaam). However, it is considered detrimental for eyesight and sperm count (Drishti Shukra Kshaya Karam) while increasing Kapha and Vata doshas (Kapha Vata Krit).

Alabu (bottle gourd) with broken seeds (Bhinna Vitka) is dry (Ruksha), heavy (Guru), and excessively cooling (Ati Sheetala). On the other hand, Tikta Alabu (a bitter variety) is not heart-pleasing (Ahrydya), but it pacifies Vata and Pitta doshas (Vata Pitta Jit)."

These verses highlight the distinct characteristics and therapeutic applications of different vegetables, showcasing their nuanced impact on doshic balance and specific ailments in Ayurveda.

त्रपुसैर्वारुकर्कारुकशीर्णवृन्तप्रभृतीनि ||२१६||

"Vegetables such as Trapusa (cucumber), Ervaruka (a type of gourd), Karkaruka (bitter gourd), and those with mature or woody stalks (Sheerna Vrinta) are mentioned here."

This verse introduces additional vegetables, emphasizing their inclusion in the list of greens and gourds that carry distinct properties and potential therapeutic uses in Ayurveda.

स्वादुतिक्तरसान्याहुः कफवातकराणि च |
सृष्टमूत्रपुरीषाणि रक्तपित्तहराणि च ||२१७||

"Vegetables mentioned here are described as having sweet (Swadu) and slightly bitter (Tikta) tastes. They are known to aggravate Kapha and Vata doshas (Kapha Vata Karani), but also support smooth elimination of urine (Srishta Mutra) and feces (Purisani). Additionally, they have properties that help alleviate blood-related disorders (Rakta Pitta Harani)."

This verse emphasizes the dual nature of these vegetables, balancing elimination processes while offering therapeutic benefits for specific ailments.

बालं सनीलं त्रपुसं तेषां पित्तहरं स्मृतम् |
तत्पाण्डु कफकृज्जीर्णमम्लं वातकफापहम् ||२१८||
एर्वारुकं सकर्कारु सम्पक्वं कफवातकृत् |
सक्षारं मधुरं रुच्यं दीपनं नातिपित्तलम् ||२१९||

"Young Trapusa (cucumber) with green skin (Balam Sanilam) is considered Pitta-pacifying (Pitta Haram). However, its pale and overripe form (Tat Pandu) increases Kapha dosha (Kapha Krit), is easier to digest (Jirnam), sour (Amlam), and balances Vata and Kapha doshas (Vata Kapha Apaham).

Ervaruka (a type of gourd) and mature Karkaruka (bitter gourd) are Kapha and Vata-aggravating (Kapha Vata Krit) when fully ripened (Sampakvam). They are slightly alkaline (Sa Ksharam), sweet (Madhuram), appetizing (Rucyam), and digestive-fire-stimulating (Dipanam), but not excessively Pitta-provoking (Na Ati Pitta Lam)."

These verses detail the nuanced effects of vegetables like Trapusa, Ervaruka, and Karkaruka on doshic balance, digestion, and taste, underscoring their varying properties depending on their state of ripeness.

सक्षारं मधुरं चैव शीर्णवृन्तं कफापहम् |
भेदनं दीपनं हृद्यमानाहाष्ठीलनुल्लघु ||२२०||

"Vegetables with mature or woody stalks (Sheerna Vrinta) are slightly alkaline (Sa Ksharam) and sweet (Madhuram) in nature, and they help pacify Kapha dosha (Kapha Apaham).

These vegetables have purgative properties (Bhedanam), stimulate digestive fire (Dipanam), and are heart-pleasing (Hridyam). They are effective against bloating (Anaha), improve firmness in the body (Sthilanam), and are light (Laghu)."

This verse elaborates on the diverse attributes of vegetables with mature stalks, emphasizing their therapeutic qualities in digestion, doshic balance, and overall body conditioning.

पिप्पलीमरिचशृङ्गवेरार्द्रकहिङ्गुजीरककुस्तुम्बुरुजम्बीरसुमुखसुरसार्जकभूस्तृणसुगन्धक- कासमर्दककालमालकुठेरकक्षवकखरपुष्पशिग्रुमधुशिग्रुफणिज्झकसर्षपराजिकाकुलाहलावगुत्थगण्डीरतिलपर्णिका- वर्षाभूचित्रकमूलकलशुनकलायपलाण्डुप्रभृतीनि ||२२१||

"This shloka lists various vegetables, spices, and edible plants, emphasizing their inclusion in the Shaka Varga (vegetable section). The names mentioned are diverse and encompass items like:

Pippali (long pepper), Maricha (black pepper), Shunthi (dry ginger), Ardraka (fresh ginger), Hingu (asafoetida), Jiraka (cumin), Kustumburu (coriander), Jambira (lemon), Sumukha, Surasa (holy basil), Arjaka, Bhustrina (wild grass), Sugandhaka (aromatic herbs), Kasamarda, Kalamala, Kutheraka, Kshavaka, Kharapushpa, Shigru (drumstick), Madhu Shigru, Phanijjaka, Sarshapa (mustard), Parijataka, Kulahala, Avaguttha, Gandira, Tilaparnika, Varshabhu, Chitraka Mula (roots of Chitraka plant), Kalashuna (garlic), Kalaya (pea), Palandu (onion), and others. "

These items represent a wide range of therapeutic and culinary plants, each carrying specific properties related to doshic balance, digestion, or other health benefits in Ayurveda.

कटून्युष्णानि रुच्यानि वातश्लेष्महराणि च |
कृतान्नेषूपयुज्यन्ते संस्कारार्थमनेकधा ||२२२||

"Spices and condiments with pungent (Katuni) and warm (Ushnani) qualities are appetizing (Rucyani) and effective in alleviating Vata and Kapha doshas (Vata Shleshma Harani Cha).

These are widely used in prepared foods (Kritanneshu Upayujyante) for enhancing flavor and promoting digestion through various methods of processing (Samskarartham Anekadha)."

This verse highlights the vital role of spices in culinary and therapeutic practices, emphasizing their ability to balance doshas while enhancing taste and digestion.

तेषां गुर्वी स्वादुशीता पिप्पल्यार्द्रा कफावहा |
शुष्का कफानिलघ्नी सा वृष्या पित्ताविरोधिनी ||२२३||

"Among spices, fresh Pippali (Pippali Ardraa) is heavy (Gurvi), sweet (Swadu), and cooling (Shita). It tends to increase Kapha dosha (Kapha Avaha).

Dry Pippali (Shushka) pacifies Kapha and Vata doshas (Kapha Anila Ghnani), has aphrodisiac properties (Vrishya), and does not aggravate Pitta dosha (Pitta A-Virodhini)."

This verse contrasts the effects of fresh and dry Pippali, showcasing its diverse qualities and therapeutic versatility.

स्वादुपाक्यार्द्रमरिचं गुरु श्लेष्मप्रसेकि च |
कटूष्णं लघु तच्छुष्कमवृष्यं कफवातजित् ||२२४||
नात्युष्णं नातिशीतं च वीर्यतो मरिचं सितम् |
गुणवन्मरिचेभ्यश्च चक्षुष्यं च विशेषतः ||२२५||

"Fresh Maricha (black pepper) has a sweet post-digestive effect (Swadu Pakya), is heavy (Guru), and increases moisture and Kapha dosha (Shleshma Praseki Cha).

Dry Maricha is pungent (Katu), warm (Ushna), light (Laghu), and non-aphrodisiac (Avrishya). It pacifies Kapha and Vata doshas (Kapha Vata Jit).

From the perspective of potency (Veeryata), Maricha is neither excessively hot (Nati Ushnam) nor excessively cold (Nati Sheetam). Among various types of Maricha, the white variety (Sitam) is considered superior (Gunavat Marichebhyah) and particularly beneficial for improving eyesight (Chakshushyam Cha Visheshatah)."

These verses beautifully illustrate the nuanced qualities of black pepper in its fresh and dried forms, including its therapeutic benefits and specific applications in Ayurveda.

नागरं कफवातघ्नं विपाके मधुरं कटु |
वृष्योष्णं रोचनं हृद्यं सस्नेहं लघु दीपनम् ||२२६||
कफानिलहरं स्वर्यं विबन्धानाहशूलनुत् |
कटूष्णं रोचनं हृद्यं वृष्यं चैवार्द्रकं स्मृतम् ||२२७||
लघूष्णं पाचनं हिङ्गु दीपनं कफवातजित् |
कटु स्निग्धं सरं तीक्ष्णं शूलाजीर्णविबन्धनुत् ||२२८||

"Dry ginger (Nagaram) pacifies Kapha and Vata doshas (Kapha Vata Ghnam), has a sweet post-digestive effect (Vipake Madhuram), and is pungent in taste (Katu). It is aphrodisiac (Vrishya), warm (Ushnam), appetizing (Rochanam), heart-pleasing (Hridyam), slightly unctuous (Sasneham), light (Laghu), and stimulates digestion (Dipanam).

Fresh ginger (Ardrakam) also balances Kapha and Vata doshas (Kapha Anila Haram), improves voice quality (Swaryam), and alleviates constipation (Vibandha), bloating (Anaha), and colic pain (Shula Nutam). It is pungent (Katu), warm (Ushnam), appetizing (Rochanam), heart-pleasing (Hridyam), and has aphrodisiac properties (Vrishyam).

Asafoetida (Hing) is light (Laghu), warm (Ushnam), digestive (Pachanam), and stimulates digestive fire (Dipanam). It pacifies Kapha and Vata doshas (Kapha Vata Jit). Asafoetida is pungent (Katu), slightly unctuous (Snigdham), fluid in nature (Saram), sharp (Tikshnam), and relieves abdominal pain (Shula), indigestion (Ajirna), and constipation (Vibandha Nutam)."

These verses describe the remarkable properties of dry ginger, fresh ginger, and asafoetida, highlighting their roles in digestion, doshic balance, and therapeutic applications.

तीक्ष्णोष्णं कटुकं पाके रुच्यं पित्ताग्निवर्धनम् |
कटु श्लेष्मानिलहरं गन्धाढ्यं जीरकद्वयम् ||२२९||
कारवी करवी तद्वद्विज्ञेया सोपकुञ्चिका |२३०|

"The two types of cumin (Jiraka Dvayam)—white and black cumin—are sharp (Tikshna), warm (Ushna), pungent (Katu), and have a stimulating post-digestive effect (Pake Rucyam). They are known to enhance Pitta dosha and digestive fire (Pitta Agni Vardhanam).

These cumin varieties are also effective in pacifying Kapha and Vata doshas (Katu Shleshma Anila Haram) and are highly aromatic (Gandadhyam).

Similarly, caraway (Karavi) and related plants like dill (Karavi Tadvat) possess comparable properties and are identified along with their seeds (Sopakunchika)."

These verses underline the potent digestive and aromatic qualities of cumin and caraway, showcasing their role in enhancing digestion and balancing doshas.

भक्ष्यव्यञ्जनभोज्येषु विविधेष्ववचारिता ||२३०||
आर्द्रा कुस्तुम्बरी कुर्यात् स्वादुसौगन्ध्यहृद्यताम् |
सा शुष्का मधुरा पाके स्निग्धा तृड्दाहनाशनी ||२३१||
दोषघ्नी कटुका किञ्चित् तिक्ता स्रोतोविशोधनी |२३२|

"Fresh coriander (Ardra Kustumbari) is used across various types of food (Bhakshya, Vyanjana, and Bhojya), adding sweetness (Swadu), fragrance (Saugandhya), and heart-pleasing qualities (Hridyatam).

When dried (Shushka), coriander retains its sweet post-digestive effect (Madhura Pake), is slightly unctuous (Snigdha), and alleviates thirst (Trid) and burning sensations (Daha Nashini).

Dried coriander is also slightly pungent (Katuka Kinchit), mildly bitter (Tikta), and works effectively to purify bodily channels (Sroto Vishodhani), balance doshas (Dosha Gni), and maintain overall health."

These verses describe the unique qualities of coriander in its fresh and dried forms, showcasing its versatility in culinary and medicinal applications.

जम्बीरः पाचनस्तीक्ष्णः कृमिवातकफापहः ||२३२||
सुराभिर्दीपनो रुच्यो मुखवैशद्यकारकः |
कफानिलविषश्वासकासदौर्गन्ध्यनाशनः ||२३३||
पित्तकृत् पार्श्वशूलघ्नः सुरसः समुदाहृतः |
तद्वत्तु सुमुखो ज्ञेयो विशेषाद्गरनाशनः ||२३४||
कफघ्ना लघवो रूक्षास्तीक्ष्णोष्णाः पित्तवर्धनाः |
कटुपाकरसाश्चैव सुरसार्जकभूस्तृणाः ||२३५||
मधुरः कफवातघ्नः पाचनः कण्ठशोधनः |
विशेषतः पित्तहरः सतिक्तः कासमर्दकः ||२३६||
कटुः सक्षारमधुरः शिग्रुस्तिक्तोऽथ पिच्छिलः |
मधुशिग्रुः सरस्तिक्तः शोफघ्नो दीपनः कटुः ||२३७||

"Jambira (lemon) is digestive (Pachana), sharp (Tikshna), and pungent (Katu), with properties that help eliminate worms (Krimi), pacify Vata and Kapha doshas, and alleviate excessive moisture and toxins (Vata Kapha Apaha). It enhances digestive fire (Dipana), improves appetite (Rucya), clears the mouth (Mukha Vaishadya Karaka), and removes unpleasant odors (Daurgandhya Nashana). Additionally, it is effective against Kapha and Vata-related toxins, respiratory conditions like cough (Kasa) and dyspnea (Shvasa).

Suras (Indian basil) aids in digestion and pacifies Kapha and Vata doshas but may aggravate Pitta dosha (Pitta Krit). It is beneficial in treating flank pain (Parshva Shula Ghna). Sumukha has similar properties to Suras but is particularly effective in detoxifying the body (Gara Nashana). Suras, Arjaka, and Bhustrina are described as light (Laghu), dry (Ruksha), sharp (Tikshna), warm (Ushna), and pungent in post-digestive effect (Katu Paka), with a tendency to increase Pitta dosha.

Kasamarda is sweet (Madhura), effective in balancing Kapha and Vata doshas (Kapha Vata Ghnah), and supports digestion (Pachana). It helps cleanse the throat (Kantha Shodhana) and is particularly beneficial in pacifying Pitta dosha (Pitta Harah). It also has a slightly bitter taste (Satikta), which supports its cleansing properties.

Shigru (drumstick) is pungent (Katu), slightly alkaline (Sa-Kshara), sweet (Madhura), bitter (Tikta), and sticky (Picchila), making it a unique herb with diverse therapeutic properties. Madhu Shigru, another variety, is fluid (Saras), bitter (Tikta), and supports digestion while alleviating swelling (Shofa Ghna). It stimulates digestive fire (Dipana) and exhibits sharp qualities (Katu)."

This specific set of verses is more focused on listing the properties and attributes of various herbs and vegetables without deeper interpretive context. Their therapeutic characteristics are directly stated, making them quite self-explanatory within the Ayurvedic framework.

विदाहि बद्धविण्मूत्रं रूक्षं तीक्ष्णोष्णमेव च |
त्रिदोषं सार्षपं शाकं गाण्डीरं वेगनाम च ||२३८||
चित्रकस्तिलपर्णी च कफशोफहरे लघू |
वर्षाभूः कफवातघ्नी हिता शोफोदरार्शसाम् ||२३९||

"Sarshapa (mustard greens) are described as having properties that are irritant (Vidahi), cause binding in stool and urine (Baddha Vin Mutram), dry (Ruksha), sharp (Tikshna), and warm (Ushna). They are considered Tridoshic, meaning they impact all three doshas (Tridosham), particularly when consumed excessively. Gandira (another vegetable) and Vegana have similar attributes.

Chitraka (Plumbago zeylanica) and Tilaparnika (sesame leaf) are light (Laghu) in nature and help alleviate Kapha dosha and swelling (Kapha Shofa Hare). Varshabhu (Boerhavia diffusa) is effective in pacifying Kapha and Vata doshas (Kapha Vata Ghnani), and is particularly useful for treating swelling (Shofa), abdominal disorders (Udara), and hemorrhoids (Arshasaam)."

These verses describe specific vegetables and herbs with potent therapeutic properties, emphasizing their effects on doshas, digestion, and ailments such as swelling and abdominal issues.

कटुतिक्तरसा हृद्या रोचनी वह्निदीपनी |
सर्वदोषहरा लघ्वी कण्ठ्या मूलकपोतिका ||२४०||
महत्तद्गुरु विष्टम्भि तीक्ष्णमामं त्रिदोषकृत् |
तदेव स्नेहसिद्धं तु पित्तनुत् कफवातजित् ||२४१||
त्रिदोषशमनं शुष्कं विषदोषहरं लघु |
विष्टम्भि वातलं शाकं शुष्कमन्यत्र मूलकात् ||२४२||

"Moolakapotika (a variety of radish) is characterized by its pungent (Katu) and bitter (Tikta) taste. It is heart-pleasing (Hridya), appetizing (Rochani), and stimulates digestive fire (Vahni Dipani). This vegetable is light (Laghvi), supports throat health (Kanthya), and is effective in pacifying all three doshas (Sarva Dosha Hara).

When unripe (Aamam), it is heavy (Guru), binding (Vistambhi), sharp (Tikshnam), and aggravates all three doshas (Tridosha Krit). However, when processed with unctuous substances (Sneha Siddham), it pacifies Pitta (Pitta Nut), Kapha, and Vata doshas (Kapha Vata Jit).

Dried varieties are Tridosha-pacifying (Tridosha Shamanam), eliminate toxins (Visa Dosha Hara), and are light (Laghu). Other vegetables, apart from radish, in their dried form are binding (Vistambhi), tend to increase Vata (Vatalam), and exhibit distinct effects compared to radish."

These shlokas describe the diverse characteristics of radish and other dried vegetables, showcasing how their ripeness, preparation, and form influence their doshic impact and therapeutic applications in Ayurveda.

पुष्पं च पत्रं च फलं तथैव यथोत्तरं ते गुरवः प्रदिष्टाः |
तेषां तु पुष्पं कफपित्तहन्तृ फलं निहन्यात् कफमारुतौ तु ||२४३||

"Flowers (Pushpam), leaves (Patram), and fruits (Phalam) are classified in increasing order of heaviness (Guru), with fruits being the heaviest.

Among these, flowers are particularly effective in pacifying Kapha and Pitta doshas (Kapha Pitta Hantuh), while fruits are beneficial in alleviating Kapha and Vata doshas (Kapha Marutau Nihanat)."

This verse highlights the progressive heaviness of edible plant parts and their distinct effects on doshas, emphasizing their therapeutic significance in Ayurveda.

स्निग्धोष्णतीक्ष्णः कटुपिच्छिलश्च गुरुः सरः स्वादुरसश्च बल्यः |
वृष्यश्च मेधास्वरवर्णचक्षुर्भग्नास्थिसन्धानकरो रसोनः ||२४४||
हृद्रोगजीर्णज्वरकुक्षिशूलविबन्धगुल्मारुचिकासशोफान् |
दुर्नामकुष्ठानलसादजन्तुसमीरणश्वासकफांश्च हन्ति ||२४५||
नात्युष्णवीर्योऽनिलहा कटुश्च तीक्ष्णो गुरुर्नातिकफावहश्च |
बलावहः पित्तकरोऽथ किञ्चित् पलाण्डुरग्निं च विवर्धयेत्तु ||२४६||
स्निग्धो रुचिष्यः स्थिरधातुकारी बल्योऽथ मेधाकफपुष्टिदश्च |
स्वादुर्गुरुः शोणितपित्तशस्तः सपिच्छिलः क्षीरपलाण्डुरुक्तः ||२४७||
कलायशाकं पित्तघ्नं कफघ्नं वातलं गुरु |
कषायानुरसं चैव विपाके मधुरं च तत् ||२४८||

"Rasona (garlic) exhibits unctuous (Snigdha), warm (Ushna), sharp (Tikshna), and pungent (Katu) qualities. It is sticky (Picchila), heavy (Guru), fluid (Sara), and has a sweet post-digestive effect (Swadu Rasa). Garlic is considered highly nourishing (Balya), aphrodisiac (Vrishya), and supports intellect (Medha), voice quality (Svara), complexion (Varna), eyesight (Chakshu), and bone healing (Bhagna Asthi Sandhana).

Garlic is effective against heart diseases (Hridaya Rog), indigestion (Jirna), fever (Jwara), colic pain (Kukshi Shula), constipation (Vibandha), abdominal lump (Gulma), loss of appetite (Aruchi), cough (Kasa), swelling (Shofa), and severe skin diseases (Dur Nama Kushtha). It also combats lethargy (Alasa), parasites (Jantu), Vata disorders (Samirana), respiratory issues (Shvasa), and Kapha-related conditions.

Palandu (onion) is moderately warm in potency (Na Ati Ushna Veerya), pacifies Vata dosha (Anila Ha), and is pungent (Katu) and sharp (Tikshna). It is heavy (Guru), not excessively Kapha-aggravating (Na Ati Kapha Avaha), and increases strength (Balavaha). Onion slightly stimulates Pitta (Pitta Kara Kinchit) and enhances digestive fire (Agni Vardhaye).

Ksheera Palandu (milk-processed onion) is unctuous (Snigdha), appetizing (Rucishya), stabilizes bodily tissues (Sthira Dhatu Kari), and is highly nourishing (Balya). It boosts Kapha (Kapha Pushtida), has a sweet taste (Swadu), is heavy (Guru), and is beneficial for blood and Pitta-related disorders (Shonita Pitta Shasta). It is also slightly sticky (Sa Picchila).

Kalaya Shaka (pea greens) pacify Pitta (Pitta Gna), Kapha (Kapha Gna), and increase Vata (Vatalam Guru). They are slightly astringent (Kashaya Anurasam) and have a sweet post-digestive effect (Vipake Madhuram)."

These verses showcase the remarkable diversity of therapeutic properties in garlic, onion (processed and raw), and pea greens, emphasizing their effects on doshas, digestion, and various ailments.

चुच्चूयूथिकातरुणीजीवन्तीबिम्बीतिकानदी(न्दी)भल्लातकच्छगलान्त्री- वृक्षादनीफञ्जीशाल्मलीशेलुवनस्पतिप्रसवशणकर्बुदारकोविदारप्रभृतीनि ||२४९||

"Chuchu, Yuthika (jasmine), Taruni (rose), Jivanti (Leptadenia reticulata), and Bimbi (Coccinia indica) are listed here as examples of plants with specific therapeutic or culinary uses.

Tikta Nandi (bitter river herbs), Bhallataka (marking nut), and Chhagalantri are notable for their medicinal applications, while Vriksadani and Panji represent trees and grasses used in Ayurvedic practice.

Shalmali (silk cotton tree) and Shilu (Acacia) further highlight the diversity of plants considered in this context. Vanaspati-prasava refers to flowers from forest trees, contributing to the natural medicinal repertoire.

Shana (Crotalaria or hemp), Karbudara (Bauhinia variegata), and Kovidara (another Bauhinia variety) round off the list, each with unique therapeutic qualities awaiting detailed exploration in later discussions."

The verse catalogs a wide array of flora, likely to expand on their therapeutic uses or qualities in subsequent shlokas.

कषायस्वादुतिक्तानि रक्तपित्तहराणि च |
कफघ्नान्यनिलं कुर्युः सङ्ग्राहीणि लघूनि च ||२५०||

"Substances that are astringent (Kashaya), slightly sweet (Swadu), and bitter (Tikta) in taste are known to pacify blood-related disorders (Rakta Pitta Harani).

They are effective in alleviating Kapha dosha (Kapha Ghnani), support the balancing of Vata dosha (Anilam Kuryuh), and are characterized by their lightness (Laghu). Additionally, such substances exhibit binding properties (Sangrahini), which aid in maintaining stability within the body."

This shloka emphasizes the therapeutic qualities of certain tastes and their impact on doshas, particularly focusing on their light, balancing, and blood-purifying attributes.

लघुः पाके च जन्तुघ्नः पिच्छिलो व्रणिनां हितः |
कषायमधुरो ग्राही चुच्चूस्तेषां त्रिदोषहा ||२५१||
चक्षुष्या सर्वदोषघ्नी जीवन्ती समुदाहृता |
वृक्षादनी वातहरा, फञ्जी त्वल्पबला मता ||२५२||
क्षीरवृक्षोत्पलादीनां कषायाः पल्लवाः स्मृताः |
शीताः सङ्ग्राहिणः शस्ता रक्तपित्तातिसारिणाम् ||२५३||

"Chuchu is described as light (Laghu), impactful in its post-digestive effect (Pake), and effective in eliminating parasites (Jantughnah). Its sticky nature (Picchila) makes it particularly beneficial for individuals with wounds (Vraninam Hitah). Chuchu possesses astringent (Kashaya) and sweet (Madhuro) qualities, and its binding properties (Grahi) make it a Tridosha-pacifying herb (Tridoshaha).

Jivanti is recognized for its ability to improve eyesight (Chakshushya) and pacify all doshas (Sarva Dosha Gni). Vriksadani is noted for its Vata-pacifying effects (Vata Hara), while Panji (Fanji) is considered to have mild strength (Alpa Bala Mata).

The tender leaves (Pallava) of milky trees (Kshira Vriksha) and lotus-like plants (Utpala Adi) are characterized by their astringent nature (Kashaya), cooling effect (Sheetah), and binding properties (Sangrahini). These leaves are especially beneficial for conditions like blood disorders (Rakta), Pitta imbalance, and diarrhea (Atisarinam)."

These shlokas further showcase the therapeutic potential of diverse plants, emphasizing their roles in doshic balance, healing, and specific ailments.

पुनर्नवावरुणतर्कार्युरुबूकवत्सादनीबिल्वशाकप्रभृतीनि ||२५४||
उष्णानि स्वादुतिक्तानि वातप्रशमनानि च |२५५|

"Punarnava (Boerhavia diffusa), Varuna (Crataeva nurvala), Tarkaari (vegetables), Urubuka, Vatsadani, Bilva Shaak, and others are listed here for their diverse therapeutic properties.

These substances are characterized by their warm potency (Ushnani), and their tastes range from sweet (Swadu) to slightly bitter (Tikta). They are particularly effective in pacifying Vata dosha (Vata Prashamanani), showcasing their role in balancing and promoting health in Ayurveda."

This shloka highlights the therapeutic potential of these plants and vegetables, emphasizing their taste and doshic impact.

तेषु पौनर्नवं शाकं विशेषाच्छोफनाशनम् ||२५५||

"Among the vegetables mentioned, Punarnava Shaka (Boerhavia diffusa greens) is particularly known for its effectiveness in alleviating swelling (Shofa Nashanam)."

This line highlights the unique property of Punarnava greens in addressing inflammation and emphasizes its significant therapeutic role in Ayurveda.

तण्डुलीयकोपोदकाऽश्वबलाचिल्लीपालङ्क्यावास्तूकप्रभृतीनि ||२५६||

"Tanduliya (amaranth greens), Upodaka (water plants), Ashvabala (Sida cordifolia), Chilli (leafy greens), Palankya (spinach), and Vastuka (chenopodium or Bathua) are listed here among other vegetables and greens."

This shloka introduces various leafy vegetables, emphasizing their significance within the Ayurvedic framework. Each of these greens is likely to have unique therapeutic properties, which may be elaborated upon in subsequent verses.

सृष्टमूत्रपुरीषाणि सक्षारमधुराणि च |
मन्दवातकफान्याहू रक्तपित्तहराणि च ||२५७||

"These vegetables are known to facilitate proper elimination of urine (Srishta Mutra) and feces (Purisani). They are slightly alkaline (Sakshara), sweet in taste (Madhurani), and have a calming effect on Vata and Kapha doshas (Manda Vata Kaphani).

Additionally, they are effective in alleviating blood-related disorders (Rakta Pitta Harani), showcasing their significance in balancing bodily functions and promoting health."

This verse highlights the cleansing and dosha-pacifying properties of these vegetables, underlining their role in maintaining overall well-being.

मधुरो रसपाकाभ्यां रक्तपित्तमदापहः |
तेषां शीततमो रूक्षस्तण्डुलीयो विषापहः ||२५८||
स्वादुपाकरसा वृष्या वातपित्तमदापहा |
उपोदका सरा स्निग्धा बल्या श्लेष्मकरी हिमा ||२५९||
कटुर्विपाके कृमिहा मेधाग्निबलवर्धनः |
सक्षारः सर्वदोषघ्नो वास्तूको रोचनः सरः ||२६०||
चिल्ली वास्तूकवज्ज्ञेया पालङ्क्या तण्डुलीयवत् |
वातकृद्बद्धविण्मूत्रा रूक्षा पित्तकफे हिता |
शाकमाश्वबलं रूक्षं बद्धविण्मूत्रमारुतम् ||२६१||

"Tanduliya (amaranth greens) is sweet (Madhura) in both taste and post-digestive effect (Rasa Pakabhyam). It is effective in pacifying blood-related disorders (Rakta Pitta) and intoxication (Mada Apaha). Among the listed vegetables, it is the coolest (Sheetatama) and dry (Ruksha), making it an excellent detoxifier (Visha Apaha).

Upodaka (water plants) have a sweet taste (Swadu) and post-digestive effect, and are aphrodisiac (Vrishya). They pacify Vata and Pitta doshas (Vata Pitta Mada Apaha), are fluid in nature (Sara), slightly unctuous (Snigdha), nourishing (Balya), and mildly Kapha-increasing (Shleshma Kari Hima).

Vastuka (chenopodium or Bathua) is pungent (Katu), improves digestion in its post-digestive stage (Vipake), and is an effective deworming agent (Krimi Ha). It enhances intellect (Medha), digestive fire (Agni), and physical strength (Bala Vardhana). It is slightly alkaline (Sakshara), pacifies all three doshas (Sarva Dosha Ghna), is appetizing (Rochana), and fluid in nature (Sara).

Chilli shares similar properties to Vastuka, while Palankya (spinach) resembles Tanduliya in qualities. Both are slightly Vata-aggravating (Vata Krit), binding (Baddha Vin Mutra), and dry (Ruksha), but they are also beneficial for Pitta and Kapha doshas (Pitta Kapha Hita).

Ashvabala (Sida cordifolia greens) is described as dry (Ruksha), causing binding in stool and urine (Baddha Vin Mutra), and having a Vata-aggravating nature (Vata Krit)."

These verses elaborate on the unique properties of various greens, highlighting their taste, doshic effects, and therapeutic applications.

मण्डूकपर्णीसप्तलासुनिषण्णकसुवर्चलापिप्पलीगुडूचीगोजिह्वा- काकमाचीप्रपुन्नाडावल्गुजसतीनबृहतीकण्टकारिकाफल- पटोलवार्ताककारवेल्लककटुकिकाकेबु(म्बु)कोरुबूकपर्पटककिराततिक्त- कर्कोटकारिष्टकोशातकीवेत्रकरीराटरूषकार्कपुष्पीप्रभृतीनि ||२६२||

"This verse enumerates a diverse range of medicinal plants, each with unique therapeutic properties, contributing to the richness of Ayurvedic pharmacology. Some of the notable plants mentioned include:

Mandukaparni (Centella asiatica): Known for its ability to enhance memory and intellect.

Saptala: A medicinal herb used for detoxification.

Sunishanna: Recognized for its digestive and anti-inflammatory properties.

Suvarcala: A plant supporting digestive health.

Pippali (long pepper): Frequently used for respiratory and digestive disorders.

Guduchi (Tinospora cordifolia): A potent immune-boosting herb.

Gojihva (Onosma bracteatum): Valued for its benefits to the throat and voice.

Kakamachi (Solanum nigrum): Known for its use in liver and skin conditions.

Patola (Pointed gourd): Effective in managing Pitta disorders and skin health.

Vartaka (Brinjal or eggplant): A commonly used vegetable with digestive properties.

Karavella (Bitter gourd): Renowned for its role in regulating blood sugar.

Kiratatikta (Swertia chirata): An herb celebrated for its bitterness and role in treating fevers.

Kosataki : A plant with benefits for respiratory and digestive wellness.

Vetasa and Kareera: Often linked with doshic balance and detoxification.

Together, these plants represent a spectrum of therapeutic uses, from digestive health and immune support to detoxification and doshic equilibrium.”

This shloka primarily serves as an enumeration of plants and herbs without deeper interpretive context. It simply catalogs these items as part of Ayurvedic tradition, emphasizing their inclusion in discussions of therapeutic and culinary applications.

रक्तपित्तहराण्याहुर्हृद्यानि सुलघूनि च |
कुष्ठमेहज्वरश्वासकासारुचिहराणि च ||२६३||

"Substances that alleviate disorders related to blood and Pitta imbalance (Rakta Pitta Harani) are considered heart-pleasing (Hridyani) and light (Sulaghuni) in nature.

They are particularly effective in treating conditions such as skin diseases (Kushtha), urinary disorders (Meha), fever (Jwara), respiratory ailments like dyspnea (Shvasa), cough (Kasa), and loss of appetite (Aruchi)."

This verse emphasizes the versatility and therapeutic value of these substances, showcasing their ability to address a wide range of disorders while being gentle and nourishing.

कषाया तु हिता पित्ते स्वादुपाकरसा हिमा |
लघ्वी मण्डूकपर्णी तु तद्वद्गोजिह्विका मता ||२६४||
अविदाही त्रिदोषघ्नः सङ्ग्राही सुनिषण्णकः |
अवल्गुजः कटुः पाके तिक्तः पित्तकफापहः ||२६५||
ईषत्तिक्तं त्रिदोषघ्नं शाकं कटु सतीनजम् |
नात्युष्णशीतं कुष्ठघ्नं काकमाच्यास्तु तद्विधम् ||२६६||
कण्डूकुष्ठकृमिघ्नानि कफवातहराणि च |
फलानि बृहतीनां तु कटुतिक्तलघूनि च ||२६७||
कफपित्तहरं व्रण्यमुष्णं तिक्तमवातलम् |
पटोलं कटुकं पाके वृष्यं रोचनदीपनम् ||२६८||
कफवातहरं तिक्तं रोचनं कटुकं लघु |
वार्ताकं दीपनं प्रोक्तं जीर्णं सक्षारपित्तलम् |
तद्वत् कर्कोटकं विद्यात् कारवेल्लकमेव च ||२६९||
आटरूषकवेत्राग्रगुडूचीनिम्बपर्पटाः |
किराततिक्तसहितास्तिक्ताः पित्तकफापहाः ||२७०||
कफापहं शाकमुक्तं वरुणप्रपुनाड(ट)योः |
रूक्षं लघु च शीतं च वातपित्तप्रकोपणम् ||२७१||

"Mandukaparni (Centella asiatica) and Gojihvika (Onosma bracteatum) are cooling (Hima), light (Laghvi), and astringent (Kashaya), making them suitable for Pitta-pacification (Pitta Hita). Their post-digestive sweetness (Swadu Vipaka) enhances their therapeutic application in reducing Pitta disorders.

Sunishanna (Marsilea minuta) is non-irritating (Avidahi), Tridosha-pacifying (Tridosha Ghna), and binding (Sangrahi). Avalguja (Psoralea corylifolia), on the other hand, is pungent in post-digestive effect (Katu Vipaka), bitter (Tikta), and specifically beneficial in alleviating Pitta and Kapha doshas (Pitta Kapha Apaha).

Vegetables derived from Satina (a medicinal plant) are slightly bitter (Ishat Tikta), Tridosha-pacifying, and pungent (Katu). Kakmachi (Solanum nigrum) is similar, characterized by moderate potency (Na Ati Ushna Sheetam), and is effective against skin disorders (Kushtha Ghna).

The fruits of Brihati (Solanum indicum) are pungent (Katu), bitter (Tikta), light (Laghu), and helpful in relieving Kapha and Vata doshas (Kapha Vata Harani), as well as conditions involving worms and skin issues (Krimi Ghna, Kushtha Ghna).

Patola (pointed gourd) is bitter (Tikta), mildly pungent in post-digestive effect (Katu Vipaka), slightly warming (Ushna), and aphrodisiac (Vrishya). It has healing properties for wounds (Vranyam), stimulates the digestive fire (Dipana), and enhances taste (Rochana).

Vartaka (brinjal) and Karkotaka (a type of cucumber) share properties such as bitterness (Tikta), lightness (Laghu), and digestive stimulation (Dipana). However, they have specific nuances: Vartaka is slightly alkaline (Sakshara) and Pitta-aggravating (Pittalam), while Karkotaka is milder in this regard.

Bitter plants like Atarushaka (garden cress), Vetasa (Salix caprea), Guduchi (Tinospora cordifolia), Nimba (neem), Parpata (Fumaria indica), and Kiratatikta (Swertia chirata) are especially potent in reducing Kapha and Pitta doshas (Kapha Pitta Apah), owing to their strong bitterness.

The greens of Varuna (Crataeva nurvala) and Prapunata are Kapha-reducing (Kapha Apaham) but have a drying nature (Ruksha), which may aggravate Vata and Pitta doshas (Vata Pitta Prakopanam). Despite their cooling properties (Shita), their lightness (Laghu) enhances digestive stability."

This shloka is primarily a list of plants and herbs and does not offer any specific interpretive insights. Its purpose seems to be the enumeration of various medicinal and culinary items in the Ayurvedic system.

दीपनं कालशाकं तु गरदोषहरं कटु |
कौसुम्भं मधुरं रूक्षमुष्णं श्लेष्महरं लघु ||२७२||
वातलं नालिकाशाकं पित्तघ्नं मधुरं च तत् |
ग्रहण्यर्शोविकारघ्नी साम्ला वातकफे हिता |
उष्णा कषायमधुरा चाङ्गेरी चाग्निदीपनी ||२७३||

"Kalashaka (a type of edible green) is known for its digestive-stimulating properties (Dipanam) and its ability to counteract toxins (Gara Dosha Haram). It has a pungent nature (Katu), aligning it with therapies for enhancing appetite and digestion.

Kausumbha (a type of leafy vegetable) is sweet (Madhuram) and dry (Ruksham) in nature. Its warm potency (Ushnam) and lightness (Laghu) make it particularly effective in reducing Kapha dosha (Shleshma Haram), balancing heaviness in the body.

Nalika Shaka (young stems or greens) is associated with Vata-increasing properties (Vatalam) but pacifies Pitta dosha (Pitta Gnam) due to its sweetness (Madhuram). It is particularly beneficial in addressing conditions such as malabsorption (Grahani) and hemorrhoids (Arsha Vikara Ghni).

Samla greens are acidic (Samla), and their properties make them suitable for balancing both Vata and Kapha doshas (Vata Kapha Hita).

Angeri is warm (Ushna), astringent (Kashaya), and slightly sweet (Madhura). It acts as a digestive stimulant (Agni Dipani), making it a useful ingredient in therapies for improving metabolism and appetite."

These shlokas focus on highlighting the unique properties of various greens and vegetables, emphasizing their roles in digestion, doshic balance, and specific ailments such as toxicity, hemorrhoids, or malabsorption. While each plant brings distinct qualities to the table, they collectively emphasize lightness, warmth, and their therapeutic potential for Kapha and Pitta regulation.

लोणिकाजातुकत्रिपर्णिकापत्तूरजीवकसुवर्चलाडुडुरककुतुम्बककुठिञ्जरकुन्तलिकाकुरण्टिकाप्रभृतयः ||२७४||

"This verse primarily lists various plants and herbs, such as Lonika, Jatuka, Triparnika, Pattura, Jivaka, Suvarcala, Duduraka, Kutumbaka, Kuthinjara, Kuntalika, and Kurantika, among others."

Like previous cataloging verses, this shloka serves to include these plants in the Ayurvedic corpus without delving into their specific qualities or applications. They are likely referenced here for their medicinal or nutritional significance, with details provided elsewhere in Ayurvedic texts.

स्वादुपाकरसाः शीताः कफघ्ना नातिपित्तलाः |
लवणानुरसा रूक्षाः सक्षारा वातलाः सराः ||२७५||

"Substances with a sweet (Swadu) post-digestive effect (Vipaka) and cooling properties (Shita) are effective in pacifying Kapha dosha (Kapha Ghna) and are moderately aggravating to Pitta dosha (Na Ati Pittala).

Those with a slightly salty (Lavana Anurasa) undertone are dry (Ruksha), alkaline (Sakshara), and tend to increase Vata dosha (Vatalah), while also possessing fluidity (Sara)."

These lines emphasize the characteristics of substances based on their taste, post-digestive effects, and elemental attributes, showcasing their influence on doshas.

स्वादुतिक्ता कुन्तलिका कषाया सकुरण्टिका |२७६|

"Kuntalika is described as having a sweet (Swadu) and slightly bitter (Tikta) taste, while Kurantika possesses astringent (Kashaya) properties."

This brief verse highlights the basic taste profiles of these two plants, showcasing their potential therapeutic roles based on Ayurvedic taste classification.

सङ्ग्राहि शीतलं चापि लघु दोषापहं तथा |
राजक्षवकशाकं तु शटीशाकं च तद्विधम् ||२७६||

"Rajakshavaka Shaka and Shati Shaka are described as having binding properties (Sangrahi), cooling (Shitalam), light (Laghu), and effective in pacifying doshas (Dosapaham)."

This verse highlights the light and cooling nature of these vegetables, emphasizing their ability to stabilize the body and balance doshas.

स्वादुपाकरसं शाकं दुर्जरं हरिमन्थजम् |२७७|

"Harimanthaja Shaka is characterized by a sweet post-digestive effect (Swadu Vipaka), but it is considered difficult to digest (Durjaram)."

This verse briefly notes the sweetness of Harimanthaja greens while emphasizing their heaviness or challenging nature in terms of digestion.

भेदनं मधुरं रूक्षं कालायमतिवातलम् ||२७७||

"Kalaya (a type of green or pea plant) is described as having purgative properties (Bhedanam), sweetness (Madhuram), and dryness (Ruksham). However, it is highly Vata-aggravating (Ativatalam)."

This verse highlights Kalaya’s ability to promote elimination while noting its tendency to increase Vata dosha due to its dry and purgative qualities.

स्रंसनं कटुकं पाके लघु वातकफापहम् |
शोफघ्नमुष्णवीर्यं च पत्रं पूतिकरञ्जजम् ||२७८||

"The leaves of Putikaranja (a type of plant) are purgative (Sramsanam) and pungent (Katukam) in post-digestive effect (Pake). They are light (Laghu) and effective in alleviating Vata and Kapha doshas (Vata Kapha Apaham).

Additionally, these leaves possess anti-inflammatory properties (Shofa Ghnam), warm potency (Ushna Viryam), and are noted for their therapeutic applications."

This verse outlines the dynamic properties of Putikaranja leaves, emphasizing their role in doshic balance, purgation, and inflammation relief.

ताम्बूलपत्रं तीक्ष्णोष्णं कटु पित्तप्रकोपणम् |
सुगन्धि विशदं तिक्तं स्वर्यं वातकफापहम् ||२७९||
स्रंसनं कटुकं पाके कषायं वह्निदीपनम् |
वक्त्रकण्डूमलक्लेददौर्गन्ध्यादिविशोधनम् ||२८०||

"Tambula Patra (betel leaves) are described as sharp (Tikshna) and warm (Ushna), with a pungent taste (Katu). They have the potential to aggravate Pitta dosha (Pitta Prakopanam).

They are fragrant (Sugandhi), clear or light in effect (Vishadam), bitter (Tikta), and beneficial for the voice (Swaryam). Tambula Patra is particularly effective in alleviating Vata and Kapha doshas (Vata Kapha Apaham).

They possess purgative properties (Sramsanam), are pungent in their post-digestive effect (Katukam Pake), and have astringent qualities (Kashayam). Their digestive-stimulating ability (Vahni Dipanam) is noteworthy.

Tambula Patra is also effective in cleansing the mouth (Vaktra Vishodhanam), removing itching, excessive moisture, and foul odor (Malakleda Daurgandhya Vishodhanam)."

This verse emphasizes the properties of betel leaves, highlighting their unique role in digestion, doshic balance, and oral health.

अथ पुष्पवर्गः |
कोविदारशणशाल्मलीपुष्पाणि मधुराणि मधुरविपाकानि रक्तपित्तहराणि च; वृषागस्त्ययोः पुष्पाणि तिक्तानि कटुविपाकानि क्षयकासापहानि च ||२८१||

"In the flower category (Pushpavarga), the flowers of Kovidar (Bauhinia variegata), Ashan (Terminalia alata), and Shalmali (Salmalia malabarica) are noted for their sweet taste (Madhurani) and post-digestive sweetness (Madhura Vipakani). They are effective in alleviating blood disorders and Pitta imbalances (Rakta Pitta Harani).

The flowers of Vrisha (Adhatoda vasica) and Agastya (Sesbania grandiflora) are described as bitter (Tiktani) and pungent in post-digestive effect (Katu Vipakani). They are particularly beneficial in reducing conditions like phthisis (Kshaya) and chronic cough (Kasa Apahani)."

This verse highlights the therapeutic roles of flowers in Ayurvedic practices, focusing on their tastes and doshic effects.

आगस्त्यं नातिशीतोष्णं नक्तान्धानां प्रशस्यते ||२८२||

"Agastya (Sesbania grandiflora) is characterized as having a moderate potency (Na Ati Sheeta Ushnam), meaning it is neither excessively cooling nor heating. It is particularly recommended for individuals with night blindness (Naktanandhanam Prashasyate), highlighting its relevance in improving vision-related health."

This verse underlines the balanced nature of Agastya and its specific therapeutic role in addressing night blindness.

करीरकुसुमानि कटुविपाकानि वातहराणि सृष्टमूत्रपुरीषाणि च ||२८३||

"The flowers of Karira (Capparis decidua) are described as pungent in their post-digestive effect (Katu Vipakani). They are effective in pacifying Vata dosha (Vata Harani), and they promote proper elimination of urine (Srishta Mutra) and feces (Purisani)."

This verse highlights the therapeutic properties of Karira flowers, especially their role in supporting digestion and excretion while balancing Vata dosha.

रक्तवृक्षस्य निम्बस्य मुष्ककार्कासनस्य च |
कफपित्तहरं पुष्पं कुष्ठघ्नं कुटजस्य च ||२८४||

"The flowers of Rakta Vriksha (a type of tree), Nimba (neem), Mushkaka, and Arka Sansa are described as pacifying Kapha and Pitta doshas (Kapha Pitta Haram). Additionally, the flowers of Kutaja (Holarrhena antidysenterica) are effective in treating skin diseases (Kushtha Ghnam)."

This verse highlights the dosha-balancing and therapeutic properties of these flowers, especially their role in treating Kapha-Pitta imbalances and dermatological issues.

सतिक्तं मधुरं शीतं पद्मं पित्तकफापहम् |
मधुरं पिच्छिलं स्निग्धं कुमुदं ह्लादि शीतलम् |
तस्मादल्पान्तरगुणे विद्यात् कुवलयोत्पले ||२८५||

"The lotus (Padma) is slightly bitter (Satikta), sweet (Madhura), and cooling (Shita). It is effective in pacifying Pitta and Kapha doshas (Pitta Kapha Apaham).

Kumuda (a type of water lily) is sweet (Madhura), slimy (Picchila), unctuous (Snigdha), cooling (Shita), and pleasing (Hladi).

Kuvala (blue water lily) and Utpala (white water lily) share similar qualities, with only minor variations (Tasmad Alpantara Gune Vidyat), and are known for their cooling and Pitta-Kapha-balancing effects."

This verse highlights the dosha-balancing and cooling properties of aquatic flowers, emphasizing their sweet and soothing nature.

सिन्धुवारं विजानीयाद्धिमं पित्तविनाशनम् |२८६|

"Sindhuvara (Vitex negundo) is described as having cooling properties (Himam) and is effective in pacifying Pitta dosha (Pitta Vinashanam)."

This brief verse highlights Sindhuvara's cooling nature and its therapeutic use in addressing Pitta-related imbalances.

मालतीमल्लिके तिक्ते सौरभ्यात् पित्तनाशने ||२८६||

"Malati (jasmine) and Mallika (Arabian jasmine) are described as bitter (Tikte) and fragrant (Saurabhyat), and they are effective in pacifying Pitta dosha (Pitta Nashane)."

This verse highlights the therapeutic value of these fragrant flowers, emphasizing their ability to alleviate Pitta-related imbalances.

सुगन्धि विशदं हृद्यं बाकुलं पाटलानि च |
श्लेष्मपित्तविषघ्नं तु नागं तद्वच्च कुङ्कुमम् ||२८७||

"Bakula (Mimusops elengi) and Patala (Bignonia suaveolens) are described as fragrant (Sugandhi), clear or light (Vishadam), and pleasing to the heart (Hridyam).

Naga (Mesua ferrea) and similarly Kunkuma (saffron) are noted for their ability to counteract Kapha, Pitta, and poison (Shleshma Pitta Visha Ghnam)."

This verse highlights the aromatic and dosha-balancing properties of these flowers, along with their potential to neutralize toxins.

चम्पकं रक्तपित्तघ्नं शीतोष्णं कफनाशनम् |
किंशुकं कफपित्तघ्नं तद्वदेव कुरण्टकम् ||२८८||

"Champaka (Michelia champaca) is effective in alleviating Rakta-Pitta disorders (Rakta Pitta Ghnam), possessing a balanced potency (Shita Ushnam), and is useful in reducing Kapha (Kapha Nashanam).

Kinshuka (Butea monosperma) is known for pacifying both Kapha and Pitta doshas (Kapha Pitta Ghnam), and Kurantaka shares similar properties (Tadvat Eva Kurantakam)."

This verse emphasizes the therapeutic attributes of these flowers, highlighting their role in dosha balance and managing specific disorders.

यथावृक्षं विजानीयात् पुष्पं वृक्षोचितं तथा |२८९|

"Just as the properties of a tree (Vriksha) determine the characteristics of its flowers (Pushpam), these flowers exhibit qualities suited to the nature of the tree they originate from (Vriksha Uchitam)."

This verse implies that the inherent nature of a tree influences the medicinal and therapeutic attributes of its flowers, reflecting the interconnectedness in Ayurvedic principles.

मधुशिग्रुकरीराणि कटूनि श्लेष्महराणि च ||२८९||

"Madhushigru (Moringa oleifera) and Karira (Capparis decidua) are characterized by their pungent (Katu) nature and are effective in alleviating Kapha dosha (Shleshma Harani)."

This verse emphasizes the dosha-balancing properties of these plants, particularly their ability to counteract Kapha-related imbalances.

क्षवककुलेवरवंशकरीरप्रभृतीनि कफकराणि सृष्टमूत्रपुरीषाणि च ||२९०||

"The plants Kshavaka, Kulevara, Vamsha (bamboo), and Karira are described as promoting Kapha dosha (Kapha Karani) and aiding proper elimination of urine (Srishta Mutra) and feces (Purisani)."

This verse highlights their dual nature: while they increase Kapha, they also support the body's excretory functions.

क्षवकं कृमिलं तेषु स्वादुपाकं सपिच्छलम् |
विस्यन्दि वातलं नातिपित्तश्लेष्मकरं च तत् ||२९१||
वेणोः करीराः कफला मधुरा रसपाकतः |
विदाहिनो वातकराः सकषाया विरूक्षणाः ||२९२||

"Kshavaka is described as being prone to infestation by worms (Krumilam). It has a sweet post-digestive effect (Swadu Paka), is slimy (Sapicchalam), and tends to ooze moisture (Visyandi). It is Vata-aggravating (Vatalam) but does not significantly increase Pitta or Kapha doshas (Na Ati Pittashleshma Karam).

The fruits of bamboo (Venuh Karirah), known as Kaphala, are sweet (Madhura) in taste and post-digestive effect (Rasa Pakatah). They are non-caustic (Vidahina), Vata-aggravating (Vata Kara), astringent (Sakashaya), and drying (Virukshanah)."

These verses provide insight into the properties of Kshavaka and bamboo fruits, emphasizing their doshic impacts and specific qualities like sweetness, sliminess, and moisture retention.

उद्भिदानि पलालेक्षुकरीषवेणुक्षितिजानि |
तत्र पलालजातं मधुरं मधुरविपाकं रूक्षं दोषप्रशमनं च |
इक्षुजं मधुरं कषायानुरसं कटुपाकं शीतलं च |
तद्वदेवोष्णं कारीषं कषायं वातकोपनं च, (वेणुजातं कषायं वातकोपनं च,) भूमिजं गुरु नातिवातलं भूमितश्चास्यानुरसः ||२९३||

"Substances derived from plants, such as Palala (straw), Ikshu (sugarcane), Karisha (dung), Venu (bamboo), and Bhumi (earth-originated substances) are described.

Palala-derived substances are sweet (Madhura), sweet in their post-digestive effect (Madhura Vipaka), dry (Ruksha), and help pacify doshas (Dosha Prashamanam).

Ikshu-derived substances are sweet (Madhura), possess an astringent undertone (Kashaya Anurasa), pungent in post-digestive effect (Katu Paka), and cooling (Shitalam).

Karisha-derived substances are warm (Ushna), astringent (Kashaya), and aggravate Vata dosha (Vata Kopanam). Similarly, Venu-derived substances are also astringent and Vata-aggravating (Sakashaya Vata Kopanam)."

Bhumi-derived substances are heavy (Guru) but not overly Vata-aggravating (Na Ati Vatalam). Their taste depends on the specific source (Bhumitas Chasya Anurasa)."

This verse provides an overview of the qualities and doshic impacts of various plant-originated substances, emphasizing their unique properties.

पिण्याकतिलकल्कस्थूणिकाशुष्कशाकानि सर्वदोषप्रकोपणानि ||२९४||

"Substances such as Pinyaka (oil cakes), Tila Kalka (sesame seed paste), Sthunika (leftover vegetable residues), and dried vegetables (Shushka Shakani) are described as aggravating all three doshas (Sarva Dosha Prakopani)."

This verse highlights the potentially imbalancing nature of these substances, suggesting their cautious or limited use in Ayurveda.

विष्टम्भिनः स्मृताः सर्वे वटका वातकोपनाः |२९५|

"Vataka (fried snacks) are considered obstructive (Vishtambhinah Smritah) and aggravate Vata dosha (Vata Kopanah)."

This verse warns about the potential imbalancing nature of fried snacks, emphasizing their tendency to cause obstruction and increase Vata dosha.

सिण्डाकी वातला सार्द्रा रुचिष्याऽनलदीपनी ||२९५||

"Sindaki is described as Vata-aggravating (Vatala) and moist (Sardra). It is also noted to be palatable (Ruchisya) and stimulates the digestive fire (Anala Dipani)."

This verse highlights the dual nature of Sindaki, emphasizing its impact on digestion and its doshic tendencies.

विड्भेदि गुरु रूक्षं च प्रायो विष्टम्भि दुर्जरम् |
सकषायं च सर्वं हि स्वादु शाकमुदाहृतम् |
पुष्पं पत्रं फलं नालं कन्दाश्च गुरवः क्रमात् ||२९६||

"The qualities of certain substances are outlined as follows:

They are purgative (Vid Bhedi), heavy (Guru), dry (Ruksha), and generally obstructive (Vishtambhi). They are also considered difficult to digest (Durjaram).

Sweet-tasting vegetables (Swadu Shakam) are noted to possess an astringent undertone (Sakashayam).

Flowers (Pushpam), leaves (Patram), fruits (Phalam), stems (Nalam), and roots (Kandam) are described as progressively heavy in nature (Guravah Kramat)."

This verse provides insight into the qualities of different food substances and their impacts on digestion and doshic balance.

कर्कशं परिजीर्णं च कृमिजुष्टमदेशजम् |
वर्जयेत् पत्रशाकं तद्यदकालविरोहि च ||२९७||
इति शाकवर्गः |

"Leafy vegetables (Patra Shakam) that are coarse (Karkasham), overgrown (Parijirnam), infested with worms (Krumijushtam), or grown in unsuitable regions (Adeshajam) should be avoided.

Additionally, vegetables that grow out of season (Akala Virohi) are also to be excluded.

With this, the classification of vegetables (Shaka Varga) concludes, emphasizing the importance of consuming fresh, regionally appropriate, and seasonal produce in Ayurvedic dietary practices.

अथ कन्दवर्गः |
कन्दानात ऊर्ध्वं वक्ष्यामः- विदारीकन्दशतावरीबिसमृणालशृङ्गाटककशेरुकपिण्डालुकमध्वालुक- हस्त्यालुककाष्ठालुकशङ्खालुकरक्तालुकेन्दीवरोत्पलकन्दप्रभृतीनि ||२९८||

"Now begins the classification of root vegetables (Kanda Varga).

Following are the types of root vegetables described: Vidari Kanda (Pueraria tuberosa), Shatavari (Asparagus racemosus), Bisa (lotus root), Mrinala (lotus stem), Shringataka, Kasheruka, Pindaluka (potato), Madhvaluka, Hastyaluka, Kasthaluka, Shankhaluka, Raktaluka, Indivara (blue water lily root), Utpala Kanda (white water lily root), and others (Prabhritini)."

This introductory verse sets the stage for exploring the therapeutic and nutritional qualities of root vegetables.

रक्तपित्तहराण्याहुः शीतानि मधुराणि च |
गुरूणि बहुशुक्राणि स्तन्यवृद्धिकराणि च ||२९९||

"These root vegetables are described as alleviating Rakta-Pitta disorders (Rakta Pitta Harani) and possessing cooling properties (Sheetani). They are sweet (Madhurani) and heavy (Guruuni).

Additionally, they are said to increase reproductive fluids (Bahushukrani) and enhance breast milk production (Stanya Vriddhikarani)."

This verse highlights the nourishing and restorative qualities of root vegetables, emphasizing their role in balancing doshas and promoting overall vitality.

मधुरो बृंहणो वृष्यः शीतः स्वर्योऽतिमूत्रलः |
विदारीकन्दो बल्यश्च पित्तवातहरश्च सः ||३००||
वातपित्तहरी वृष्या स्वादुतिक्ता शतावरी |
महती चैव हृद्या च मेधाग्निबलवर्धिनी ||३०१||
ग्रहण्यर्शोविकारघ्नी वृष्या शीता रसायनी |
कफपित्तहरास्तिक्तास्तस्या एवाङ्कुराः स्मृताः ||३०२||

"Vidari Kanda (Pueraria tuberosa) is described as sweet (Madhura), nourishing (Brimhano), aphrodisiac (Vrishya), cooling (Shita), voice-enhancing (Swaryo), and highly diuretic (Ati Mutrala). It is strengthening (Balya) and helps pacify Pitta and Vata doshas (Pitta Vata Harah).

Shatavari (Asparagus racemosus) is effective in reducing Vata and Pitta doshas (Vata Pitta Hari) and is aphrodisiac (Vrishya). It is sweet and slightly bitter (Swadu Tiktah), great (Mahati), pleasing to the heart (Hrudya), and supports intellect and digestive fire (Medha Agni Balavardhini).

Shatavari also works as a remedy for digestive and hemorrhoidal disorders (Grahani Arsha Vikara Ghni), has cooling properties (Sheetah), rejuvenates tissues (Rasayani), and pacifies Kapha and Pitta doshas (Kapha Pitta Harah). Its sprouts (Ankurah) are considered bitter (Tiktah) and dosha-balancing."

These verses highlight the versatile and therapeutic qualities of Vidari Kanda and Shatavari, emphasizing their roles in strengthening, rejuvenation, and dosha balancing.

अविदाहि बिसं प्रोक्तं रक्तपित्तप्रसादनम् |
विष्टम्भि दुर्जरं रूक्षं विरसं मारुतावहम् ||३०३||
गुरू विष्टम्भिशीतौ च शृङ्गाटककशेरुकौ |
पिण्डालुकं कफकरं गुरु वातप्रकोपणम् ||३०४||
सुरेन्द्रकन्दः श्लेष्मघ्नो विपाके कटु पित्तकृत् |३०५|

"Bisa (lotus root) is described as non-caustic (Avidahi), soothing for Rakta-Pitta disorders (Rakta Pitta Prasadanam), obstructive (Vistambhi), difficult to digest (Durjaram), dry (Ruksham), tasteless (Virasam), and Vata-aggravating (Marutavaham).

Shringataka and Kasheruka are heavy (Guru), obstructive (Vistambhi), and cooling (Sheetau).

Pindaluka (potato) increases Kapha dosha (Kaphakaram), is heavy (Guru), and aggravates Vata dosha (Vata Prakopanam).

Surendra Kanda (a type of root) alleviates Kapha dosha (Shleshma Ghnah), is pungent in its post-digestive effect (Vipake Katu), and aggravates Pitta dosha (Pitta Krit)."

These verses illustrate the diverse properties of various root vegetables, focusing on their doshic impacts and digestive attributes.

वेणोः करीरा गुरवः कफमारुतकोपनाः ||३०५||

"Karira, derived from bamboo (Venoh Karira), is heavy (Guru) and is known to aggravate both Kapha (Kapha Kopanah) and Vata doshas (Maruta Kopanah)."

This verse highlights the doshic effects of Karira, particularly its imbalancing tendencies.

स्थूलसूरणमाणकप्रभृतयः कन्दा ईषत्कषायाः कटुका रूक्षा विष्टम्भिनो गुरवः कफवातलाः पित्तहराश्च ||३०६||

"Root vegetables like Sthula Surana (elephant foot yam), Manaka, and others (Prabhritayah Kanda) possess slightly astringent qualities (Eshat Kashayah), are pungent (Katukah), dry (Rukshah), and obstructive (Vistambhinah). They are heavy (Guravah), aggravate Kapha and Vata doshas (Kapha Vatalah), but are effective in pacifying Pitta dosha (Pitta Harah)."

This verse elaborates on the diverse attributes of certain root vegetables, emphasizing their doshic effects and digestive properties.

मान(ण)कं स्वादु शीतं च गुरु चापि प्रकीर्तितम् |
स्थूलकन्दस्तु नात्युष्णः सूरणो गुदकीलहा ||३०७||

"Manaka (a type of root vegetable) is described as sweet (Swadu), cooling (Sheetam), and heavy (Guru).

Sthula Kanda (elephant foot yam) is characterized as moderately warm (Na Ati Ushnah) and is known for its ability to alleviate anal fistula (Guda Kila Hah)."

This verse highlights the nourishing and therapeutic properties of Manaka and Sthula Kanda, emphasizing their specific effects on doshic balance and health conditions.

कुमुदोत्पलपद्मानां कन्दा मारुतकोपनाः |
कषायाः पित्तशमना विपाके मधुरा हिमाः ||३०८||
वाराहकन्दः श्लेष्मघ्नः कटुको रसपाकतः |
मेहकुष्ठकृमिहरो बल्यो वृष्यो रसायनः ||३०९||

"The roots of aquatic plants such as Kumuda (white water lily), Utpala (blue water lily), and Padma (lotus) are described as Vata-aggravating (Maruta Kopanah), astringent (Kashayah), Pitta-pacifying (Pitta Shamana), sweet in their post-digestive effect (Vipake Madhura), and cooling (Himah).

The root of Varaha Kanda (a type of yam) is Kapha-pacifying (Shleshma Ghnah), pungent in taste and post-digestive effect (Katuko Rasa Pakatah), and is effective in treating conditions like urinary disorders (Meha), skin diseases (Kushta), and worm infestations (Krimi Haro). Additionally, it is strengthening (Balyo), aphrodisiac (Vrishyo), and rejuvenating (Rasayanah)."

These verses showcase the diverse properties of aquatic roots and Varaha Kanda, underlining their specific therapeutic effects and dosha-balancing characteristics.

तालनारिकेलखर्जूरप्रभृतीनां मस्तकमज्जानः ||३१०||

"The head pulp (Mastaka Majjanah) of Tala (palmyra), Narikela (coconut), Khajura (date palm), and other similar plants (Prabhritinam) is described."

This verse introduces these fruits' pulp, often considered nourishing and rich in taste and therapeutic properties.

स्वादुपाकरसानाहू रक्तपित्तहरांस्तथा |
शुक्रलाननिलघ्नांश्च कफवृद्धिकरानपि ||३११||

"The head pulp of Tala (palmyra), Narikela (coconut), Khajura (date palm), and similar plants is described as sweet in taste and post-digestive effect (Swadu Akarasah). It is effective in pacifying Rakta-Pitta disorders (Rakta Pitta Harah), increasing reproductive fluids (Shukrala), and alleviating Vata dosha (Anilaghnam). However, it is also said to promote Kapha dosha (Kapha Vriddhikarah)."

This verse highlights the nourishing and dosha-specific qualities of these fruits' pulp.

बालं ह्यनार्तवं जीर्णं व्याधितं क्रिमिभक्षितम् |
कन्दं विवर्जयेत् सर्वं यो वा सम्यङ्न रोहति ||३१२||

"One should avoid consuming immature (Balam), unseasonal (Anartavam), overgrown (Jirnam), diseased (Vyadhitam), worm-infested (Krimi Bhaksitam), or improperly grown roots (Yo Va Samyang Na Rohati)."

This verse advises caution and emphasizes the importance of selecting healthy, seasonally appropriate, and well-grown root vegetables for consumption.

अथ लवणवर्गः |
अथ लवणानि- सैन्धवसामुद्रविडसौवर्चलरोमकौद्भिदप्रभृतीनि यथोत्तरमुष्णानि वातहराणि कफपित्तकराणि कटुपाकीनि यथापूर्वं स्निग्धानि स्वादूनि सृष्टमूत्रपुरीषाणि चेति ||३१३||

"Now begins the classification of salts (Lavana Varga).

The different types of salts include: Saindhava (rock salt), Samudra (sea salt), Vida, Sauvarchala, Romaka, Audbhida, and others (Prabhritini). Each successive type is progressively warmer (Yathottaram Ushnani), effective in alleviating Vata dosha (Vata Harani), but they increase Kapha and Pitta doshas (Kapha Pitta Karani). They are pungent in their post-digestive effect (Katu Pakini), unctuous (Snigdha), sweet (Swaduni), and support proper elimination of urine and feces (Srishta Mutra Purisani)."

This verse highlights the diverse properties and doshic impacts of various types of salts.

चक्षुष्यं सैन्धवं हृद्यं रुच्यं लघ्वग्निदीपनम् |
स्निग्धं समधुरं वृष्यं शीतं दोषघ्नमुत्तमम् ||३१४||
सामुद्रं मधुरं पाके नात्युष्णमविदाहि च |
भेदन स्निग्धमीषच्च शूलघ्नं नातिपित्तलम् ||३१५||
सक्षारं दीपनं सूक्ष्मं शूलहृद्रोगनाशनम् |
रोचनं तीक्ष्णमुष्णं च विडं वातानुलोमनम् ||३१६||
लघु सौवर्चलं पाके वीर्योष्णं विशदं कटु |
गुल्मशूलविबन्धघ्नं हृद्यं सुरभि रोचनम् ||३१७||
रोमकं तीक्ष्णमत्युष्णं व्यवायि कटुपाकि च |
वातघ्नं लघु विस्यन्दि सूक्ष्मं विड्भेदि मूत्रलम् ||३१८||
लघु तीक्ष्णोष्णमुत्क्लेदि सूक्ष्मं वातानुलोमनम् |
सतिक्तं कटु सक्षारं विद्याल्लवणमौद्भिदम् ||३१९||
कफवातक्रिमिघ्नं च लेखनं पित्तकोपनम् |
दीपनं पाचनं भेदि लवणं गुटिकाह्वयम् ||३२०||

Saindhava (rock salt):

Enhances vision (Chakshushyam), strengthens the heart (Hridyam), and improves taste perception (Ruchyam).

Light in digestion (Laghu), stimulates the digestive fire (Agnidipanam), unctuous (Snigdham), sweet (Samadhuram), aphrodisiac (Vrishyam), cooling (Sheetam), and an excellent pacifier of all doshas (Dosha Ghnam Uttamam).

Samudra (sea salt):

Sweet in post-digestive effect (Madhura Pakam), moderately warm (Na Ati Ushnam), and non-caustic (Avidahi).

Helps relieve obstruction (Bhedanam), is slightly unctuous (Snigdham), reduces pain (Shoolaghnam), and does not significantly increase Pitta (Na Ati Pittalam).

Vida (a type of alkaline salt):

Contains alkaline elements (Saksharam) and is deeply penetrating (Dipanam Sukshmam).

Alleviates pain and heart diseases (Shoola Hrid Roga Nashanam), improves appetite (Rochanam), and is sharp and warm (Teekshnam Ushnam).

Helps in proper Vata elimination (Vata Anulomanam).

Sauvarchala (black salt):

Light (Laghu), sharp in taste (Katuh), warm in potency (Veerya Ushnam), and non-obstructive (Vishadam).

Relieves abdominal lumps and pain (Gulma Shoola Vibandha Ghnam), is pleasing (Hridyam) and aromatic (Surabhi Rochanam).

Romaka

Extremely sharp and warm (Teekshnam Ati Ushnam), causes spreading or diffusion (Vyavayi), and has a pungent post-digestive effect (Katu Pakam).

Balances Vata (Vata Ghnam), is light (Laghu), enhances absorption (Visyandi Sukshmam), helps in bowel movements (Vid Bhedi), and acts as a diuretic (Mutralam).

Audbhida

Light (Laghu), sharp and warm (Teekshnam Ushnam), causes dampness (Utkledi), and penetrates deeply (Sukshmam).

Assists in Vata regulation (Vata Anulomanam), has a bitter (Satiktam), pungent (Katuh), and alkaline quality (Saksharam).

Gutika (a type of medicinal salt):

Reduces Kapha and Vata doshas (Kapha Vata Krimi Ghnam), acts as a scraping agent (Lekhanam), and increases Pitta dosha (Pitta Kopanam).

Stimulates the digestive fire (Dipanam), aids digestion (Pachanam), and helps in elimination (Bhedi).

These verses highlight the specific qualities and therapeutic effects of different salts, emphasizing their roles in doshic balancing, digestion, and overall health.

ऊषसूतं वालुकैलं शैलमूलाकरोद्भवम् |
लवणं कटुकं छेदि विहितं कटु चोच्यते ||३२१||

"Salt varieties such as Ushasutam (heated salt), Valukailam (sand-based salt), and Shaila Moolakara Ud Bhavam (rock-derived salt) are described.

These salts are characterized as pungent (Katukam), cutting or scraping (Chedi), and generally sharp (Katu)."

This verse emphasizes the penetrating and cleansing properties of these specific types of salts.

यवक्षारस्वर्जिकाक्षारोषक्षारपाकिमटङ्कणक्षारप्रभृतयः |
गुल्मार्शोग्रहणीदोषशर्कराश्मरिनाशनाः |
क्षारास्तु पाचनाः सर्वे रक्तपित्तकराः सराः |
ज्ञेयौ वह्निसमौ क्षारौ स्वर्जिकायावशूकजौ |
शुक्रश्लेष्मविबन्धार्शोगुल्मप्लीहविनाशनौ ||३२३||
उष्णोऽनिलघ्नः प्रक्लेदी चोषक्षारो बलापहः |
मेदोघ्नः पाकिमः क्षारस्तेषां बस्तिविशोधनः ||३२४||
विरूक्षणोऽनिलकरः श्लेष्मघ्नः पित्तदूषणः |
अग्निदीप्तिकरस्तीक्ष्णष्टङ्कणः क्षार उच्यते ||३२५||

“These verses elaborate on the therapeutic properties and effects of various alkaline salts () as follows:

Yava Kshara, Swarjika Kshara, Ushna Kshara, Pakima, and Tankana Kshara: These are described as effective in treating conditions like abdominal lumps (Gulma), hemorrhoids (Arsha), malabsorption syndromes (Grahani Dosha), sugar-related disorders (Sharkara), and urinary stones (Ashmari Nashanah).

General properties of salts (Kshara): All salts stimulate digestion (Pachana), may increase Rakta-Pitta disorders (Rakta Pitta Karah), and have fluidity (Sara). Among them, Swarjika and Yava Kshara are noted for their fire-like potency (Vahni Samau).

Swarjika and Yava Kshara: These salts are recognized for eliminating reproductive fluid-related disorders (Shukra), Kapha-related obstructions (Shleshma Vibandha), hemorrhoids (Arsha), abdominal lumps (Gulma), and spleen disorders (Pleeha Vinashanau).

Ushna Kshara: Warm in nature (Ushna), balances Vata (Anilaghnah), promotes dampness (Prakledi), reduces strength (Balapahah), and aids in fat elimination (Medoghna). Additionally, Pakima salt is highlighted for its role in cleansing the urinary tract (Basti Vishodhanah).

Tankana Kshara: Described as drying (Virukshanah), aggravates Vata (Anila Karah), reduces Kapha (Shleshma Ghnah), increases Pitta (Pitta Dushanah), enhances digestive fire (Agni Deepti Karanam), and is sharp in its effect (Teekshnah).”

These verses emphasize the unique therapeutic effects and doshic influences of various types of alkaline salts.

सुवर्णं स्वादु हृद्यं च बृंहणीयं रसायनम् |
दोषत्रयापहं शीतं चक्षुष्यं विषसूदनम् ||३२६||
रूप्यमम्लं सरं शीतं सस्नेहं पित्तवातनुत् |
ताम्रं कषायं मधुरं लेखनं शीतलं सरम् ||३२७||
सतिक्तं लेखनं कांस्यं चक्षुष्यं कफवातजित् |
वातकृच्छीतलं लोहं तृष्णापित्तकफापहम् ||३२८||
कटु क्रिमिघ्नं लवणं त्रपु सीसं च लेखनम् |
मुक्ताविद्रुमवज्रेन्द्रवैदूर्यस्फटिकादयःd ||३२९||
चक्षुष्या मणयः शीता लेखना विषसूदनाः |
पवित्रा धारणीयाश्च पाप्मालक्ष्मीमलापहाः ||३३०||
इति लवणादिवर्गः |

“Here is the explanation of the qualities of various substances mentioned in these verses, concluding the section:

Gold (Suvarna):

Sweet (Swadu), heart-strengthening (Hridyam), nourishing (Brimhaniyam), and rejuvenating (Rasayanam).

Balances all three doshas (Dosha Traya Apaham), cooling (Sheetam), enhances vision (Chakshushyam), and neutralizes toxins (Vishasoodanam).

Silver (Rupya):

Sour (Amlam), fluid-like (Saram), cooling (Sheetam), and mildly unctuous (Sasneham).

Reduces Pitta and Vata doshas (Pitta Vata Nut).

Copper (Tamra):

Astringent (Kashaya), slightly sweet (Madhuram), scraping (Lekhanam), cooling (Sheetalam), and fluid-like (Saram).

Bronze (Kansya):

Bitter (Satiktam), scraping (Lekhanam), enhances vision (Chakshushyam), balances Kapha and Vata doshas (Kapha Vata Jit).

Iron (Loha):

Cooling (Sheetalam), alleviates thirst (Trishna), and pacifies Pitta and Kapha doshas (Pitta Kapha Apaham).

Lead (Trapu) and Tin (Sisa):

Sharp and pungent (Katu), kills parasites (Krimighnam), and has scraping properties (Lekhanam).

Jewels (Mani such as pearl, coral, diamond, sapphire, crystal, etc.):

Beneficial for vision (Chakshushya), cooling (Sheetah), scraping (Lekhana), and neutralizing toxins (Vishasoodana).

Considered pure (Pavitra), sacred (DharaNeeyah), and capable of removing negative influences (Papma Lakshmimalapaha)."

The classification ends by highlighting the doshic impacts and therapeutic uses of these substances, emphasizing their importance in health and Ayurveda.

धान्येषु मांसेषु फलेषु चैव शाकेषु चानुक्तमिहाप्रमेयात् |
आस्वादतो भूतगुणैश्च मत्वा तदादिशेद्द्रव्यमनल्पबुद्धिः ||३३१||

"Among grains (Dhanyeshu), meats (Mamseshu), fruits (Phaleshu), and vegetables (Shakeshu), where the qualities have not been explicitly mentioned in the texts due to their immeasurable variations (Anuktam Iha Aprameyat), an individual with great intellect (Analpa Buddhih) should infer their properties based on taste (Aswadatah), elemental qualities (Bhuta Gunaih), and other characteristics, and appropriately prescribe their usage (Tad Adished Dravyam)."

This verse emphasizes the importance of applying wisdom and understanding of Ayurvedic principles when determining the qualities and therapeutic applications of substances not explicitly categorized. It underlines the role of inference, observation, and knowledge in making appropriate dietary or medicinal recommendations.

षष्टिका यवगोधूमा लोहिता ये च शालयः |
मुद्गाढकीमसूराश्च धान्येषु प्रवराः स्मृताः ||३३२||
लावतित्तिरिसारङ्गकुरङ्गैणकपिञ्जलाः |
मयूरवर्मिकूर्माश्च श्रेष्ठा मांसगणेष्विह ||३३३||
दाडिमामलकं द्राक्षा खर्जूरं सपरूषकम् |
राजादनं मातुलुङ्गं फलवर्गे प्रशस्यते ||३३४||
सतीनो वास्तुकश्चुच्चूचिल्लीमूलकपोतिकाः |
मण्डूकपर्णी जीवन्ती शाकवर्गे प्रशस्यते ||३३५||
गव्यं क्षीरं घृतं श्रेष्ठं, सैन्धवं लवणेषु च |
धात्रीदाडिममम्लेषु, पिप्पली नागरं कटौ ||३३६||
तिक्ते पटोलवार्ताकं, मधुरे घृतमुच्यते |
क्षौद्रं, पूगफलं श्रेष्ठं कषाये सपरूषकम् ||३३७||
शर्करेक्षुविकारेषु, पाने मध्वासवौ तथा |
परिसंवत्सरं धान्यं, मांसं वयसि मध्यमे ||३३८||
अपर्युषितमन्नं तु संस्कृतं मात्रया शुभम् |
फलं पर्यागतं, शाकमशुष्कं तरुणं नवम् ||३३९||

“Grains (Dhanyeshu): Shashtika (a variety of rice), barley (Yava), wheat (Godhuma), red rice (Lohita), and Shali rice are considered the best. Green gram (Mudga), black gram (Adhaki), and lentils (Masura) are also regarded as superior.

Meats (Mamseshu): The meat of animals like lavaka (a small bird), partridge (Tittiri), saranga deer, kuranga deer, ena deer, kapinjala (a type of bird), peacock (Mayura), Varaha (wild boar), and tortoise (Kurma) is considered excellent.

Fruits (Phaleshu): Pomegranate (Dadima), Indian gooseberry (Amalaka), grapes (Draksha), dates (Kharjura), sour fruits like prushaka, rajadana, and citrus fruits like matulunga are favored.

Vegetables (Shakeshu): Spinach (Satina), goosefoot (Vastuka), small cucumbers (Cuchucilli), radish (Mulaka), pot-herbs (Potika), pennywort (Mandukaparni), and jivanti (a rejuvenative herb) are praised.

Dairy and fats (Ksheera): Cow’s milk (Gavyam Ksheeram) and clarified butter (Ghritam) are regarded as the best.

Salts (Lavaneshu): Rock salt (Saindhava) is superior.

Sour substances (Amleshu): Indian gooseberry (Dhatri) and pomegranate (Dadima) are ideal.

Pungent substances (Katuh): Long pepper (Pippali) and dry ginger (Nagaram) excel.

Bitter substances (Tikte): Bitter gourd (Patola) and brinjal (Vartaka) are noted.

Sweet substances (Madhure): Clarified butter (Ghrita) is recommended.

Astringent substances (Kashaye): Prushaka and betel nut (Puga) are preferred.

Sugar-based products (Sharkara): Sugarcane derivatives and honey-based preparations like Madhvasava are favored.

Age considerations: Grains stored for one year (Pari Samvatsaram Dhanyam) and meat from animals of moderate age (Mamsam Vayasi Madhyame) are suggested.

Food preparation: Freshly cooked food (Aparyushitam Annam), appropriately processed food (Sanskrutam Matraya), and fruits that are ripe (Phalam Paryagatam), and vegetables that are fresh and young (Shakam Ashushkam Tarunam Navam) are considered wholesome.”

This comprehensive section highlights the most beneficial and ideal choices across grains, meats, fruits, vegetables, salts, and other categories, aligning dietary recommendations with Ayurvedic principles.

अथ कृतान्नवर्गः |
अतः परं प्रवक्ष्यामि कृतान्नगुणविस्तरम् |
लाजमण्डो विशुद्धानां पथ्यः पाचनदीपनः ||३४०||
वातानुलोमनो हृद्यः पिप्पलीनागरायुतः |३४१|

"Now begins the classification of prepared foods (Kritanna Varga).

The qualities of food preparations are described as follows: The gruel made from roasted grains (Laja Mando) is highly wholesome (Pathyah), promotes digestion (Pachana Dipanah), aids in the proper flow of Vata (Vata Anulomano), and is heart-pleasing (Hridyah). When combined with long pepper (Pippali) and dry ginger (Nagaram), its benefits are enhanced."

These verses emphasize the nourishing and digestive properties of traditional food preparations.

स्वेदाग्निजननी लघ्वी दीपनी बस्तिशोधनी ||३४१||
क्षुत्तृट्श्रमग्लानिहरी पेया वातानुलोमनी |३४२|

"Peya (thin gruel) is described as promoting perspiration (Sweda), stimulating digestive fire (Agni Janani Dipani), light and easy to digest (Lagvi), and cleansing for the bladder (Basti Shodhani).

It alleviates hunger (Kshut Harini), thirst (Trut Harini), exhaustion (Shrama Harini), and fatigue (Glani Harini). It also helps regulate the flow of Vata dosha (Vata Anulomani)."

These verses emphasize the versatility and therapeutic benefits of Peya as a food preparation.

विलेपी तर्पणी हृद्या ग्राहिणी बलवर्धनी ||३४२||
पथ्या स्यादुरसा लघ्वी दीपनी क्षुत्तृषापहा |३४३|

"Vilepi (semi-solid gruel) is nourishing (Tarpani), heart-pleasing (Hridya), and binding in nature (Grahini). It enhances strength (Balavardhani) and is considered wholesome (Pathya).

It is described as slightly unctuous (Urasa), light and easy to digest (Laghvi), digestive-fire stimulating (Dipani), and effective in alleviating hunger (Kshut Apaha) and thirst (Trusha Apaha)."

These verses emphasize the nourishing and restorative qualities of Vilepi as a food preparation.

हृद्या सन्तर्पणी वृष्या बृंहणी बलवर्धनी ||३४३||
शाकमांसफलैर्युक्ता विलेप्यम्ला च दुर्जरा |३४४|

"Vilepi (semi-solid gruel) is described as heart-pleasing (Hridya), nourishing (Santarpani), aphrodisiac (Vrishya), and strengthening (Brimhani). It enhances strength (Balavardhani).

When combined with vegetables (Shaka), meat (Mamsa), or fruits (Phala), it becomes sour (Amla), and may be difficult to digest (Durjara)."

These verses highlight the varied attributes of Vilepi based on its preparation and combination with other ingredients.

सिक्थैर्विरहितो पेया सिक्थसमन्विता ||३४४||
विलेपी बहुसिक्था स्याद्यवागूर्विरलद्रवा |३४५|

"Mand (thin gruel) is described as free from fat (Sikthaih Virahito), while Peya (slightly thicker gruel) is mixed with fat (Siktha Samanvita).

Vilepi (semi-solid gruel) contains an abundance of fat (Bahusiktha) and is slightly thicker, whereas Yavagu (barley gruel) is thinner (Viraladrava)."

These verses highlight the differences in consistency and fat content among Mand, Peya, Vilepi, and Yavagu, emphasizing their unique preparations and attributes.

विष्टम्भी पायसो बल्यो मेदःकफकरो गुरुः ||३४५||

"Payasa (milk-based preparation) is described as obstructive (Vistambhi), strengthening (Balya), and conducive to the increase of fat (Medah Karah) and Kapha dosha (Kapha Karah). It is heavy in digestion (Guru)."

This verse emphasizes the nourishing yet potentially Kapha-aggravating qualities of Payasa.

कफपित्तकरी बल्या कृशराऽनिलनाशनी |३४६|

"Krushara (a dish made of rice and lentils) is described as increasing Kapha and Pitta doshas (Kapha Pitta Kari), strengthening (Balya), and alleviating Vata dosha (Anila Nashani)."

This verse highlights the nourishing and doshic properties of Krushara, particularly its balancing effects on Vata dosha.

धौतस्तु विमलः शुद्धो मनोज्ञः सुरभिः समः ||३४६||
स्विन्नः सुप्रस्रुतस्तूष्णो विशदस्त्वोदनो लघुः |३४७|

"Rice that has been washed and purified (Dhoutah) is described as spotless (Vimalah), clean (Shuddhah), pleasant (Manojnah), fragrant (Surabhih), and balanced (Samah).

When properly cooked (Swinnah), it is well-soaked (Suprasrutah), warm (Tushnah), clear (Vishadah), and light for digestion (Laghuh)."

These verses emphasize the qualities of well-prepared rice and its suitability for health and digestion.

अधौतोऽप्रस्रुतोऽस्विन्नः शीतश्चाप्योदनो गुरुः ||३४७||

"Rice that is unwashed (Adhoutah), not well-soaked (Aprasrutah), and undercooked (Asvinnah) is described as cold (Sheetah) and heavy for digestion (Guruh)."

This verse highlights the undesirable qualities of improperly prepared rice, emphasizing the importance of proper washing, soaking, and cooking for its suitability in a healthy diet.

लघुः सुगन्धिः कफहा विज्ञेयो भृष्टतण्डुलः |३४८|

"Bhrita Tandulah (roasted rice) is described as light for digestion (Laguh), aromatic (Sugandhih), and effective in pacifying Kapha dosha (Kapha Ha)."

This verse highlights the desirable qualities of roasted rice, making it suitable for those seeking a light and Kapha-pacifying food option.

स्नेहैर्मांसैः फलैः कन्दैर्विदलाम्लैश्च संयुताः ||३४८||
गुरवो बृंहणा बल्या ये च क्षीरोपसाधिताः |३४९|

"Food preparations that are combined with fats (Sneha), meats (Mamsa), fruits (Phala), roots (Kanda), pulses (Vidala), and sour substances (Amla) are described as heavy (Guravah), nourishing (Brimhana), and strengthening (Balya).

Those prepared with milk (Ksheera Upasadhitah) also share these qualities."

These verses emphasize the richness and strength-promoting attributes of such food combinations, particularly when milk is involved.

सुस्विन्नो निस्तुषो भृष्ट ईषत् सूपो लघुर्हितः ||३४९||

"Soup that is well-cooked (Susvinno), free from husk (Nistusho), and slightly roasted (Bhrishta Eeshat) is described as light for digestion (Laghu) and beneficial (Hitah)."

This verse underscores the ideal preparation methods and qualities of soup to ensure it is both digestible and healthful.

स्विन्नं निष्पीडितं शाकं हितं स्यात् स्नेहसंस्कृतम् |
अस्विन्नं स्नेहरहितमपीडितमतोऽन्यथा ||३५०||

"Vegetables that are well-cooked (Swinnam), properly squeezed (Nishpeeditam), and prepared with fats (Sneha Sanskritam) are considered wholesome (Hitam).

On the other hand, vegetables that are raw or undercooked (Asvinnam), devoid of fats (Sneha Rahitam), or unsqueezed (Apeeditam) are considered less beneficial (Anyaatha)."

This verse emphasizes the importance of proper preparation methods, highlighting how cooking with appropriate techniques and ingredients can enhance the health benefits of vegetables.

मांसं स्वभावतो वृष्यं स्नेहनं बलवर्धनम् |
स्नेहगोरसधान्याम्लफलाम्लकटुकैः सह ||३५१||
सिद्धं मांसं हितं बल्यं रोचनं बृंहणं गुरु |३५२|

"Meat, by its nature (Swabhavatah), is aphrodisiac (Vrishyam), unctuous (Snehanam), and strength-enhancing (Balavardhanam).

When cooked (Siddham) with fats (Sneha), milk (Gorasa), grains (Dhanya), sour fruits (Phala Amla), and pungent or sour substances (Amla Katukaih), it becomes wholesome (Hitam), strengthening (Balyam), appetite-enhancing (Rochanam), nourishing (Brimhhanam), and heavy in digestion (Guru)."

These verses highlight the inherent properties and the effects of preparation methods on meat, emphasizing its nourishing and strength-promoting attributes when cooked appropriately.

तदेव गोरसादानं सुरभिद्रव्यसंस्कृतम् ||३५२||
विद्यात्पित्तकफोद्रेकी बलमांसाग्निवर्धनम् |३५३|

"Meat prepared with milk (Gorasa Adanam) and aromatic substances (Surabhi Dravya Sanskritam) is known to aggravate Pitta and Kapha doshas (Pitta Kapha Udreki).

However, it enhances strength (Balavardhanam), promotes muscle growth (Mamsa Vardhanam), and stimulates digestive fire (Agni Vardhanam)."

These verses emphasize both the nourishing benefits and the doshic considerations of meat prepared with milk and aromatic ingredients.

परिशुष्कं स्थिरं स्निग्धं हर्षणं प्रीणनं गुरु ||३५३||
रोचनं बलमेधाग्निमांसौजःशुक्रवर्धनम् |३५४|

"Meat that is thoroughly dried (Parishushkam), firm (Sthiram), unctuous (Snigdham), stimulating (Harshanam), pleasing (Preenanam), and heavy (Guru) is described as beneficial.

It enhances appetite (Rochanam), strength (Balavardhanam), intellect (Medha), digestive fire (Agni), muscle growth (Mamsa), vitality (Ojas), and reproductive fluids (Shukra Vardhanam)."

These verses underscore the nourishing qualities and doshic impacts of properly prepared and dried meat.

तदेवोल्लुप्तपिष्टत्वादुल्लुप्तमिति पाचकाः ||३५४||

"Meat that has been processed into a paste (Ullupta Pishtatvad), is referred to as Ulluptam by culinary experts (Pachakah)."

This verse emphasizes a specific preparation method of meat, highlighting its transformation into a paste-like form for culinary purposes.

परिशुष्कगुणैर्युक्तं वह्नौ पक्वमतो लघु |३५५|

"Meat that is properly dried (Parishushka Gunair Yuktam) and cooked over fire (Vahnau Pakvam) is described as light for digestion (Laghu)."

This verse highlights the importance of drying and cooking methods in making meat more digestible and suitable for consumption.

तदेव शूलिकाप्रोतमङ्गारपरिपाचितम् ||३५५||
ज्ञेयं गुरुतरं किञ्चित् प्रदिग्धं गुरुपाकतः |३५६|

"Meat that is skewered (Shulikaprotam) and cooked over charcoal (Angara Paripachitam) is considered somewhat heavier (Gurutaram Kinchit) due to the addition of fat or oils (Pradigdham), which make it slow to digest (Guru Pakatah)."

This verse highlights the effects of specific cooking techniques and ingredients on the digestibility and heaviness of meat.

उल्लुप्तं भर्जितं पिष्टं प्रतप्तं कन्दुपाचितम् ||३५६||
परिशुष्कं प्रदिग्धं च शूल्यं यच्चान्यदीदृशम् |
मांसं यत्तैलसिद्धं तद्वीर्योष्णं पित्तकृद्गुरु ||३५७||
लघ्वग्निदीपनं हृद्यं रुच्यं दृष्टिप्रसादनम् |
अनुष्णवीर्यं पित्तघ्नं मनोज्ञं घृतसाधितम् ||३५८||

Types of Meat Preparations:

Roasted (Ulluptam), fried (Bhrijitam), ground into a paste (Pishtam), scalded (Prataptam), or steamed (Kandu Pachitam).

Dried (Parishushkam), fat-coated (Pradigdham), or skewered (Shulyam).

Any other similar preparation methods (Yat Cha Anya Dee Drisham).

Meat cooked with oil (Taila Siddham):

Potent (Veerya Ushnam), increases Pitta (Pitta Krit), and heavy in digestion (Guru).

Meat cooked with ghee (Ghrita Siddham):

Light (Laghu), stimulates digestion (Agni Deepanam), heart-pleasing (Hridya), improves taste (Ruchyam), and enhances eyesight (Drishti Prasadanam).

Mild potency (Anushna Veeryam), reduces Pitta (Pitta Ghnam), and is pleasing (Manojnam).

These verses highlight the variations in meat preparation and their resulting impacts on health and doshic balance.

प्रीणनः प्राणजननः श्वासकासक्षयापहः |
वातपित्तश्रमहरो हृद्यो मांसरसः स्मृतः ||३५९||
स्मृत्योजःस्वरहीनानां ज्वरक्षीणक्षतोरसाम् |
भग्नविश्लिष्टसन्धीनां कृशानामल्परेतसाम् ||३६०||
आप्यायनः संहननः शुक्रदो बलवर्धनः |३६१|

Properties of Meat Soup (Mamsarasah):

It is nourishing (Preenanah) and life-promoting (Pranajananah).
Beneficial in alleviating respiratory issues like dyspnea (Shwasa), cough (Kasa), and consumption (Kshaya).
Relieves Vata and Pitta disorders (Vata Pitta Shramaharah).
Heart-pleasing (Hridya).

Recommended for Specific Conditions:

Helpful for individuals with poor memory (Smriti), diminished vitality (Ojas), and weak voice (Swara Heenanam).
Suitable for those recovering from fever (Jwara), emaciation (Kshina), or chest injuries (Kshataorasam).
Recommended for individuals with fractures (Bhagna), dislocated joints (Vislishta Sandhinam), thin body constitution (Krishanam), or low reproductive fluid levels (Alpa retasam).

Health Benefits:

Provides nourishment (Apyayanah), enhances physical firmness (Sanhananah), and increases reproductive fluid (Shukradah).
Strength-promoting (Balavardhanah).

These verses emphasize the therapeutic and nourishing properties of meat soup, making it a valuable dietary choice for restoring health and vitality.

स दाडिमयुतो वृष्यः संस्कृतो दोषनाशनः ||३६१||

"Meat soup (Mamsarasah), when combined with pomegranate (Dadima Yutah), becomes aphrodisiac (Vrishyah), well-prepared (Sanskrutah), and effective in pacifying doshas (Dosha Nashanah)."

This verse highlights the enhanced therapeutic properties of meat soup when paired with pomegranate, offering added benefits to balance the body's doshas.

प्रीणनः सर्वभूतानां विशेषान्मुखशोषिणाम् |
क्षुत्तृष्णापहरः श्रेष्ठः सौरावः स्वादुशीतलः ||३६२||

"Meat soup (Mamsarasah) is nourishing (Preenanah) to all beings (Sarva Bhutanam), particularly beneficial for those experiencing dryness in the mouth (Mukha Shoshinam).

It alleviates hunger (Kshut Apaharah) and thirst (Trushna Apaharah) effectively, and is considered excellent (Shreshthah).

Prepared with sour ingredients (Sauravah), it becomes flavorful (Swadu) and cooling (Sheetalah)."

This verse highlights the versatility and therapeutic effects of meat soup, particularly in soothing dryness, hunger, and thirst, while enhancing its taste with sour ingredients.

यन्मांसमुद्धृतरसं न तत् पुष्टिबलावहम् |
विष्टम्भि दुर्जरं रूक्षं विरसं मारुतावहम् ||३६३||

"Meat from which the juice has been extracted (Mamsam Uddhrita Rasam) is neither nourishing (Na Tat Pushti Balavaham) nor strength-promoting.

It is obstructive (Vistambhi), difficult to digest (Durjaram), dry (Ruksham), tasteless (Virasam), and aggravates Vata dosha (Maruta Avaham)."

This verse underlines the undesirable qualities of meat after its juice has been removed, making it less beneficial for health.

दीप्ताग्नीनां सदा पथ्यः खानिष्कस्तु परं गुरुः |३६४|

"For those with a strong digestive fire (Dipta Agninam), meat soup (Khanishka) is always wholesome (Sada Pathyah), though it is particularly heavy (Param Guruh)."

This verse emphasizes the suitability of meat soup for individuals with robust digestion, while acknowledging its heaviness.

मांसं निरस्थि सुस्विन्नं पुनर्दृषदि पेषितम् ||३६४||
पिप्पलीशुण्ठिमरिचगुडसर्पिःसमन्वितम् |
ऐकध्यं पाचयेत् सम्यग्वेसवार इति स्मृतः ||३६५||
वेसवारो गुरुः स्निग्धो बल्यो वातरुजापहः |३६६|

"Boneless, well-cooked meat (Mamsam Nirasthi Susvinnam) is ground on a stone slab (Punardrshadi Peshitam), combined with spices like long pepper (Pippali), ginger (Shunthi), black pepper (Marich), jaggery (Gud), and clarified butter (Sarpih).

This mixture is cooked together (Aikadhyam Pachayet Samyak) to form . It is heavy (Guru), unctuous (Snigdha), strength-promoting (Balya), and relieves Vata-related pain (Vataruja Apah)."

The shlokas describe , a rich and nourishing meat dish prepared with spices and ghee. It balances Vata dosha and boosts strength, making it ideal for recovery and rejuvenation.

कफघ्नो दीपनो हृद्यः शुद्धानां व्रणिनामपि ||३६६||
ज्ञेयः पथ्यतमश्चैव मुद्गयूषः कृताकृतः |३६७|

"Moong dal soup (Mudga Yusha) pacifies Kapha (Kaphaghna), stimulates digestion (Deepana), and is pleasing to the heart (Hridya).

It is suitable for pure individuals (Shuddhanam) and also beneficial for those with wounds (Vraninam Api). It is known as one of the most wholesome dishes (Pathyatamah), whether prepared with additional ingredients or plain (Kritakritah)."

These verses highlight the therapeutic benefits of moong dal soup. It aids in balancing Kapha dosha, improving digestion, and promoting recovery for individuals with wounds. Its versatility and wholesomeness make it an ideal dietary choice for overall health and well-being.

स तु दाडिममृद्वीकायुक्तः स्याद्रागषाडवः ||३६७||
रुचिष्यो लघुपाकश्च दोषाणां चाविरोधकृत् |३६८|

"When meat soup is combined with pomegranate (Dadima) and raisins (Mridvika), it is termed . enhances appetite (Ruchishya), is light and easy to digest (Laghu Pakashcha), and does not aggravate any doshas (Doshanam Cha Avidrodhakrit)."

Raga Shadava is a balanced and light preparation that incorporates the natural sweetness of raisins and the tang of pomegranate. It supports digestive health, balances the doshas, and makes for an appealing and therapeutic dish.

मसूरमुद्गगोधूमकुलत्थलवणैः कृतः ||३६८||
कफपित्ताविरोधी स्याद्वातव्याधौ च शस्यते |३६९|

"Prepared with red lentils (Masura), moong dal (Mudga), wheat (Godhuma), horse gram (Kulattha), and salt (Lavana), this dish does not aggravate Kapha or Pitta doshas (Kapha Pitta Avidrodhi Syat). It is also considered beneficial for Vata-related disorders (Vata Vyadhau Cha Shasyate)."

This dish is a wholesome combination of ingredients that balances Kapha and Pitta while addressing Vata disorders. It is both nourishing and therapeutic, making it suitable for maintaining doshic harmony and supporting overall health.

मृद्वीकादाडिमैर्युक्तः स चाप्युक्तोऽनिलार्दिते ||३६९||
रोचनो दीपनो हृद्यो लघुपाक्युपदिश्यते |३७०|

"Meat soup, when prepared with raisins (Mridvika) and pomegranate (Dadima), is particularly beneficial for individuals afflicted with Vata disorders (Anilardite).It enhances appetite (Rochana), stimulates digestive fire (Deepana), is pleasing to the heart (Hridya), and is light and easy to digest (Laghu Pakya)."

This preparation combines sweet and tangy ingredients, making it both flavorful and therapeutic. It is ideal for balancing Vata dosha and supporting digestion while remaining gentle on the system.

पटोलनिम्बयूषौ तु कफमेदोविशोषिणौ ||३७०||
पित्तघ्नौ दीपनौ हृद्यौ कृमिकुष्ठज्वरापहौ |३७१|

"Soups made with Patola (Trichosanthes dioica) and Neem (Nimba) are effective in reducing Kapha and excess fat (Kapha Medo Vishoshinau).They pacify Pitta (Pittaghna), stimulate digestive fire (Deepana), are pleasing to the heart (Hridya), and help alleviate worm infestations (Krimi), skin diseases (Kushtha), and fever (Jvara)."

These soups are described as both medicinal and balancing, targeting Kapha and Pitta disorders while supporting digestion and addressing specific ailments like worms, skin conditions, and fever. They serve as a therapeutic and wholesome addition to one's diet.

श्वासकासप्रतिश्यायप्रसेकारोचकज्वरान् ||३७१||
हन्ति मूलकयूषस्तु कफमेदोगलग्रहान् |
कुलत्थयूषोऽनिलहा श्वासपीनसनाशनः ||३७२||
तूणीप्रतूणीकासाश्मगुल्ममेदःकफावहः |३७३|

"Radish soup (Moolaka Yusha) alleviates dyspnea (Shwasa), cough (Kasa), nasal discharge (Pratishyaya), excessive salivation (Praseka), loss of appetite (Rochaka), and fever (Jvara). It also helps reduce Kapha dosha, fat (Medo), and throat obstructions (Gala Grahan).

Horse gram soup (Kulattha Yusha) relieves Vata disorders (Anilaha), and is effective against dyspnea (Shwasa) and nasal discharge (Pinas).

Tuni soup (Tuni Pratuni) addresses cough (Kasa), urinary calculi (Ashma), abdominal lumps (Gulma), excess fat (Medo), and Kapha-related conditions."

These verses collectively describe the therapeutic benefits of soups made with radish, horse gram, and Tuni. Each preparation targets specific ailments, balancing doshas and aiding in recovery from disorders such as respiratory issues, digestive concerns, and accumulations in the body.

दाडिमामलकैर्यूषो हृद्यः संशमनो लघुः ||३७३||
प्राणाग्निजननो मूर्च्छामेदोघ्नो वातपित्तजित् |३७४|

"Soup prepared with pomegranate (Dadima) and Indian gooseberry (Amalaki) is pleasing to the heart (Hridya), pacifies imbalances (Samshamana), and is light (Laghu). It enhances vitality (Prana), stimulates digestive fire (Agni), alleviates fainting (Moorksha) and reduces fat (Medo), while effectively pacifying Vata and Pitta doshas (Vata Pitta Jit)."

This preparation combines the tangy and nutritive properties of pomegranate and amla, making it a rejuvenating and balancing dish. It supports digestion, vitality, and dosha harmony, offering therapeutic benefits for both body and mind.

मुद्गामलकयूषस्तु ग्राही पित्तकफे हितः ||३७४||

"Soup made with moong dal (Mudga) and Indian gooseberry (Amalaki) is absorptive in nature (Graahi), helping to manage loose stools. It is beneficial for balancing Pitta and Kapha doshas (Pitta Kapha Hita)."

This preparation is light and wholesome, ideal for promoting digestive health and maintaining doshic balance, making it a suitable choice for overall well-being.

यवकोलकुलत्थानां यूषः कण्ठ्योऽनिलापहः |३७५|

"Soups prepared with barley (Yava), kola fruit (Kola), and horse gram (Kulattha) are soothing for the throat (Kanthya) and effective in relieving Vata disorders (Anilapaha)."

This combination offers therapeutic properties, making it beneficial for alleviating Vata-related discomforts while providing nourishment and throat relief.

सर्वधान्यकृतस्तद्वद्बृंहणः प्राणवर्धनः ||३७५||

"Soup prepared with all types of grains (Sarva Dhanya Kritah) is nourishing (Brihanah) and promotes vitality (Prana Vardhanah)."

This preparation is highly rejuvenating, providing essential nutrients and energy, making it ideal for sustaining strength and enhancing overall vitality.

खडकाम्बलिकौ हृद्यौ तथा वातकफे हितौ |३७६|

"Khada and Ambalika preparations are pleasing to the heart (Hridya) and beneficial for balancing Vata and Kapha doshas (Vata Kapha Hitau)."

These dishes are both therapeutic and wholesome, offering doshic balance while being enjoyable and satisfying.

बल्यः कफानिलौ हन्ति दाडिमाम्लोऽग्निदीपनः ||३७६||
दध्यम्लः कफकृद्बल्यः स्निग्धो वातहरो गुरुः |
तक्राम्लः पित्तकृत् प्रोक्तो विषरक्तप्रदूषणः ||३७७||

"Pomegranate sour preparation (Dadima Amla) enhances strength (Balya), pacifies Kapha and Vata doshas (Kapha Anila Hanti), and stimulates digestive fire (Agni Deepana). Curd-based sour dish (Dadhi Amla) increases Kapha (Kapha Krit), promotes strength (Balya), is unctuous (Snigdha), and alleviates Vata dosha (Vata Hara), but is heavy (Guru).

Buttermilk sour preparation (Takra Amla) is said to aggravate Pitta (Pitta Krit), and is linked to contamination of poisonous blood (Visha Rakta Pradushana)."

These verses collectively emphasize the diverse effects of sour preparations made with pomegranate, curd, and buttermilk on strength, digestive fire, and doshic balance, highlighting their therapeutic and cautionary aspects.

खडाः खडयवाग्वश्च षा(खा)डवाः पानकानि च |
एवमादीनि चान्यानि क्रियन्ते वैद्यवाक्यतः ||३७८||

"Preparations such as Khada and Khada Yavaga, Shadava dishes, and various drinks (Panakani Cha) are made following the guidance of physicians (Vaidhya Vakyatah)."

This verse emphasizes the diversity of therapeutic food preparations formulated under expert advice, ensuring their efficacy in promoting health and doshic balance.

अस्नेहलवणं सर्वमकृतं कटुकैर्विना |
विज्ञेयं लवणस्नेहकटुकैः संयुतं कृतम् ||३७९||

"All preparations devoid of oil (Asneha) and salt (Lavana), uncooked (Akrita), and lacking pungent ingredients (Katukaih Vina) are considered incomplete. Preparations made with salt (Lavana), oil (Sneha), and pungent substances (Katukaih Sanyutam Kritam) are recognized as complete."

This verse emphasizes the importance of seasoning and cooking in making food wholesome. It suggests that the inclusion of salt, oil, and pungent spices ensures both completeness and balance in the preparation for optimal therapeutic value.

अथ गोरसधान्याम्लफलाम्लैरम्लितं च यत् |
यथोत्तरं लघु हितं संस्कृतासंस्कृतं रसम् ||३८०||

"The sourness (Amlitam) imparted to soups by cow's milk (Gorasa), grains (Dhanya), sour fruits (Phala Amlair), and similar ingredients varies progressively in lightness (Yathottaram Laghu) and wholesomeness (Hitam). These soups can be consumed either cooked (Sanskrutam) or uncooked (Asanskrutam Rasa)."

This verse emphasizes the versatility and therapeutic value of sour soups, highlighting the varying degrees of lightness and health benefits based on the ingredients used. It suggests that these soups, whether cooked or raw, can offer balanced nourishment suited to individual needs.

दधिमस्त्वम्लसिद्धस्तु यूषः काम्बलिकः स्मृतः |३८१|

"Soup prepared using curd whey (Dadhi Mastu) and sour substances (Amla Siddha) is referred to as Kambalika Yusha."

This verse highlights Kambalika Yusha as a preparation that combines the nutritional benefits of curd whey with the balancing properties of sour elements, making it wholesome and potentially therapeutic.

तिलपिण्याकविकृतिः शुष्कशाकं विरूढकम् ||३८१||
सिण्डाकी च गुरूणि स्युः कफपित्तकराणि च |३८२|

"Preparations made from sesame oil cake (Tila Pinyaka Vikritih), dried vegetables (Shushka Shakam), sprouted greens (Virudhakam), and fermented products like Sindaki are considered heavy (Guruni). They are known to aggravate Kapha and Pitta doshas (Kapha Pitta Karani Cha)."

This verse highlights the nature of these preparations, indicating their heaviness and potential to imbalance Kapha and Pitta. While such foods may provide nourishment, they require mindful consumption based on individual dosha constitution.

तद्वच्च वटकान्याहुर्विदाहीनि गुरूणि च ||३८२||

"Similarly, fried snacks like vadas (Vatakas) are considered non-digestive (Vidahini) and heavy (Guruni)."

This verse highlights the qualities of vadas, indicating their heaviness and potential to cause indigestion, suggesting they should be consumed cautiously.

लघवो बृंहणा वृष्या हृद्या रोचनदीपनाः |
तृष्णामूर्च्छाभ्रमच्छर्दिश्रमघ्ना रागषाडवाः ||३८३||

"Raga Shadava preparations are light (Laghava), nourishing (Brihana), aphrodisiac (Vrishya), pleasing to the heart (Hridya), appetite-enhancing (Rochana), and digestion-stimulating (Deepana). They alleviate thirst (Trishna), fainting (Moorksha), dizziness (Bhrama), vomiting (Chardi), and fatigue (Shrama)."

These verses celebrate the therapeutic and rejuvenating qualities of , emphasizing its role in promoting digestion, strength, and recovery from various conditions.

रसाला बृंहणी बल्या स्निग्धा वृष्या च रोचनी |३८४|

"Rasala is nourishing (Brihani), strength-promoting (Balya), unctuous (Snigdha), aphrodisiac (Vrishya), and appetite-enhancing (Rochani)."

This verse describes Rasala as a therapeutic preparation that combines richness and digestibility, supporting overall health, vitality, and a balanced appetite.

स्नेहनं गुडसंयुक्तं हृद्यं दध्यनिलापहम् ||३८४||

"Curd-based preparation combined with ghee (Snehanam) and jaggery (Gud Samyuktam) is pleasing to the heart (Hridya) and alleviates Vata disorders (Dadhi Anila Apaham)."

This verse highlights the nourishing and therapeutic qualities of this dish, emphasizing its role in balancing Vata dosha, promoting strength, and offering a wholesome and delightful experience.

सक्तवः सर्पिषाऽभ्यक्ताः शीतवारिपरिप्लुताः |
नातिद्रवा नातिसान्द्रा मन्थ इत्युपदिश्यते ||३८५||
मन्थः सद्योबलकरः पिपासाश्रमनाशनः |
साम्लस्नेहगुडो मूत्रकृच्छ्रोदावर्तनाशनः ||३८६||
शर्करेक्षुरसद्राक्षायुक्तः पित्तविकारनुत् |
द्राक्षामधूदकयुतः कफरोगनिबर्हणः ||३८७||
वर्गत्रयेणोपहितो मलदोषानुलोमनः |३८८|

"Prepared with flour (Saktavah) and smeared with ghee (Sarpih Abhyaktah), soaked in cool water (Shita Vari Pariplutah), and neither too thin (Na Ati Drava) nor too thick (Na Ati Sandra), this preparation is referred to as Mantha. Mantha provides instant energy (Sadyo Balakarah), quenches thirst (Pipasa), and alleviates fatigue (Shrama Nashanah).

When combined with sour substances, ghee, and jaggery (Samla Sneha Guda), it is effective against urinary difficulties (Mutra Krichchhra) and abdominal pain (Udavarta Nashanah). When prepared with sugar (Sharkara), sugarcane juice (Ikshu Rasa), and raisins (Draksha), it alleviates Pitta-related disorders (Pitta Vikara Nut).

When blended with raisins (Draksha), honey (Madhu), and water (Udaka), it eliminates Kapha-related diseases (Kapha Roga Nibarhanah)." "Enriched with ingredients from the three categories (Varga Traya), it supports the elimination of waste and regulates bowel functions (Mala Dosha Anulomanah)."

These verses highlight the therapeutic versatility of Mantha, showcasing its ability to nourish, balance doshas, and address a variety of health concerns, making it a highly adaptable and restorative preparation.

गौडमम्लमनम्लं वा पानकं गुरु मूत्रलम् ||३८८||
तदेव खण्डमृद्वीकाशर्करासहितं पुनः |
साम्लं सतीक्ष्णं सहिमं पानकं स्यान्निरत्ययम् ||३८९||
मार्द्वीकं तु श्रमहरं मूर्च्छादाहतृषापहम् |
परूषकाणां कोलानां हृद्यं विष्टम्भि पानकम् ||३९०||
द्रव्यसंयोगसंस्कारं ज्ञात्वा मात्रां च सर्वतः |
पानकानां यथायोगं गुरुलाघवमादिशेत् ||३९१||
इति कृतान्नवर्गः |

"Panaka (a beverage) prepared with jaggery (Gauda) can be sour (Amla) or non-sour (Anamla) and is considered heavy (Guru) but has diuretic properties (Mutralam). When mixed with sugar (Khanda), raisins (Mridvika), and more sugar (Sharkara), it becomes a sour, sharp, and spiced drink (Samla Sateekshna Sahimam Panakam) that is safe (Niratyayam).

Panaka made with grape juice (Mardvika) alleviates fatigue (Shrama), fainting (Moorksha), burning sensations (Daha), and thirst (Trisha). Panaka prepared with wild fruits like Parushaka (Grewia asiatica) and Kola (Zizyphus jujuba) is heart-pleasing (Hridya) but can be constipating (Vistambhi). By understanding the combination (Dravya Samyoga), processing (Sanskara), and appropriate quantity (Matra), the qualities of Panaka can range from heavy to light (Guru Laghava Yathayogam)."

These verses highlight the diversity and versatility of Panaka preparations, emphasizing their effects based on ingredients, processing methods, and doshic balance, offering both therapeutic and cautionary insights.

अथ भक्ष्यवर्गः |
वक्ष्याम्यतः परं भक्ष्यान् रसवीर्यविपाकतः |३९२|

"Now begins the discussion on the category of edibles (Bhakshya Varga). Hereafter, the edibles will be described based on their taste (Rasa), potency (Veerya), and post-digestive effects (Vipaka)."

This verse introduces the systematic classification of foods according to their fundamental properties, laying the foundation for understanding their effects on the body and their therapeutic significance.

भक्ष्याः क्षीरकृता बल्या वृष्या हृद्याः सुगन्धिनः ||३९२||
अदाहिनः पुष्टिकरा दीपनाः पित्तनाशनाः |३९३|

"Edibles prepared with milk (Kshira Krita) are strength-promoting (Balya), aphrodisiac (Vrishya), pleasing to the heart (Hridya), and aromatic (Sugandhina). They do not cause burning sensations (Adahina), are nourishing (Pushtikara), stimulate digestion (Deepana), and pacify Pitta dosha (Pitta Nashana)."

This verse highlights the therapeutic and wholesome qualities of milk-based edibles, emphasizing their ability to enhance vitality, digestion, and doshic balance while being gentle and aromatic.

तेषां प्राणकरा हृद्या घृतपूराः कफावहाः ||३९३||
वातपित्तहरा वृष्या गुरवो रक्तमांसलाः |३९४|

"Among these, edibles filled with ghee (Ghrita Pura) are life-sustaining (Prana Kara), pleasing to the heart (Hridya), and tend to aggravate Kapha (Kapha Avaha). They alleviate Vata and Pitta doshas (Vata Pitta Hara), act as aphrodisiacs (Vrishya), are heavy (Gurava), and contribute to the nourishment of blood and muscle tissues (Rakta Mamsala)."

This verse underscores the duality of ghee-enriched foods, highlighting their restorative and dosha-balancing properties while cautioning their Kapha-enhancing effects.

बृंहणा गौडिका भक्ष्या गुरवोऽनिलनाशनाः ||३९४||
अदाहिनः पित्तहराः शुक्रलाः कफवर्धनाः |३९५|

"Sweet edibles made with jaggery (Gaudika Bhakshya) are nourishing (Brihana) and heavy (Guru), while they help alleviate Vata (Anila Nashanah). They do not cause burning sensations (Adahina), pacify Pitta (Pitta Hara), and enhance reproductive fluids (Shukrala), but they tend to increase Kapha (Kapha Vardhana)."

This verse highlights the rejuvenating and therapeutic qualities of jaggery-based foods, emphasizing their doshic effects and role in promoting nourishment and reproductive health.

मधुशीर्षकसंयावाः पूपा ये ते विशेषतः ||३९५||
गुरवो बृंहणाश्चैव मोदकास्तु सुदुर्जराः |३९६|

"Edibles like Madhu Shirshaka, Samyava, and Pupa are particularly noteworthy (Visheshatah). They are heavy (Gurava), nourishing (Brihana), and rejuvenating, but sweets like Modakas are particularly difficult to digest (Sudurjara)."

These verses highlight the therapeutic and cautionary aspects of certain sweet preparations, emphasizing their nourishing qualities while advising moderation due to their heaviness and digestibility.

रोचनो दीपनः स्वर्यः पित्तघ्नः पवनापहः ||३९६||
गुरुर्मृष्टतरमश्चैव सट्टकः प्राणवर्धनः |३९७|

"Sattaka is appetite-stimulating (Rochana), digestion-enhancing (Deepana), and beneficial for the voice (Swarya). It pacifies Pitta (Pittaghna) and alleviates Vata (Pavanapaha). However, it is heavy (Guru) and pleasantly rich (Mrishthatara), while also life-sustaining (Prana Vardhanah)."

This verse highlights the multifaceted benefits of Sattaka, emphasizing its role in enhancing digestion, soothing doshic imbalances, and promoting vitality, while also noting its heaviness.

हृद्यः सुगन्धिर्मधुरः स्निग्धः कफकरो गुरुः ||३९७||
वातापहस्तृप्तिकरो बल्यो विष्यन्द उच्यते |३९८|

"Vishyanda is described as heart-pleasing (Hridya), aromatic (Sugandhi), sweet (Madhura), and unctuous (Snigdha), yet it tends to increase Kapha (Kapha Kara) and is heavy (Guru). It alleviates Vata (Vata Apaha), provides satisfaction (Triptikara), promotes strength (Balya), and is known for its nourishing and restorative qualities."

These verses highlight the balanced yet Kapha-aggravating properties of Vishyanda, emphasizing its therapeutic and doshic effects in various contexts.

बृंहणा वातपित्तघ्ना भक्ष्या बल्यास्तु सामिताः ||३९८||
हृद्याः पथ्यतमास्तेषां लघवः फेनकादयः |३९९|

"Edibles that are nourishing (Brihana), pacify Vata and Pitta doshas (Vata Pitta Ghna), and promote strength (Balya) are considered wholesome (Samita). Among them, the lighter (Laghava) preparations like Phenaka and similar dishes are particularly heart-pleasing (Hridya) and suitable for maintaining health (Pathyatama)."

These verses highlight the therapeutic value of wholesome and light food preparations, emphasizing their role in balancing doshas, enhancing vitality, and promoting heart health and overall well-being.

मुद्गादिवेसवाराणां पूर्णा विष्टम्भिनो मताः ||३९९||
वेसवारैः सपिशितैः सम्पूर्णा गुरुबृंहणाः |४००|

"Preparations like Mudga Vesavara (a dish made with moong dal and spices) are considered constipating (Vistambhina) when fully prepared (Poorna). Vesavaras made with meat (Sapishita) are deemed complete (Sampoorna), heavy (Guru), and nourishing (Brihana)."

These verses emphasize the properties of these preparations, describing their effects on the body, such as heaviness and nourishment, while noting their impact on digestion.

पाललाः श्लेष्मजननाः, शष्कुल्यः कफपित्तलाः ||४००||

"Preparations like Palala are considered to increase phlegm (Shleshma Jananah), while Shashkulya (possibly flatbreads or similar dishes) are known to aggravate Kapha and Pitta doshas (Kapha Pitta Lah)."

This verse highlights the doshic effects of these food items, suggesting that they can disturb the balance of Kapha and Pitta when consumed.

वीर्योष्णाः पैष्टिका भक्ष्याः कफपित्तप्रकोपणाः |
विदाहिनो नातिबला गुरवश्च विशेषतः ||४०१||

"Edibles made from flour (Paishthika Bhakshya) are hot in potency (Veerya Ushna) and tend to aggravate Kapha and Pitta doshas (Kapha Pitta Prakopana). They can cause burning sensations (Vidahina), are not very strengthening (Na Ati Bala), and are particularly heavy (Gurava Cha Visheshatah)."

This verse cautions about the heating and dosha-imbalancing effects of flour-based foods, emphasizing the need for mindful consumption based on individual constitution.

वैदला लघवो भक्ष्याः कषायाः सृष्टमारुताः |
विष्टम्भिनः पित्तसमाः श्लेष्मघ्ना भिन्नवर्चसः ||४०२||
बल्या वृष्यास्तु गुरवो विज्ञेया माषसाधिताः |४०३|

"Edibles made from lentils (Vaidala Bhakshya) are light (Laghava), astringent in taste (Kshaya), and help regulate Vata dosha (Srishta Marutah). They may cause constipation (Vistambhinah), balance Pitta (Pitta Samah), and reduce Kapha (Shleshma Ghna), while promoting proper bowel movements (Bhinna Varcasah)."

"Preparations made using black gram (Masha Sadhitah) are nourishing (Balya), aphrodisiac (Vrishya), heavy (Guravah), and should be consumed with proper understanding (Vijneya)."

These verses highlight the doshic balancing properties and therapeutic benefits of lentil-based edibles while offering insights into their impact on digestion and strength.

कूर्चिकाविकृता भक्ष्या गुरवो नातिपित्तलाः ||४०३||

"Edibles prepared with Kurchika Vikrita are considered heavy (Gurava) and do not excessively aggravate Pitta dosha (Na Ati Pittalah)."

This verse emphasizes the specific doshic effects of Kurchika Vikrita preparations, noting their heaviness while being gentle on Pitta.

विरूढककृता भक्ष्या गुरवोऽनिलपित्तलाः |
विदाहोत्क्लेशजनना रूक्षा दृष्टिप्रदूषणाः ||४०४||

"Edibles prepared with sprouted greens (Virudhaka Krita Bhakshya) are heavy (Gurava) and tend to aggravate Vata and Pitta doshas (Anila Pittalah). They may cause burning sensations (Vidaha), excessive irritation (Utklesha Janana), dryness (Ruksha), and impair vision (Drishti Pradushana)."

This verse highlights the potential adverse effects of sprouted green-based dishes, emphasizing their doshic imbalances and their impact on digestion and sensory functions.

हृद्याः सुगन्धिनो भक्ष्या लघवो घृतपाचिताः |
वातपित्तहरा बल्या वर्णदृष्टिप्रसादनाः ||४०५||
विदाहिनस्तैलकृता गुरवः कटुपाकिनः |
उष्णा मारुतदृष्टिघ्नाः पित्तलास्त्वक्प्रदूषणाः ||४०६||

"Edibles cooked in ghee (Ghrita Pachitah) are heart-pleasing (Hridya), aromatic (Sugandhino), light (Laghava), and pacify Vata and Pitta doshas (Vata Pitta Hara). They promote strength (Balya) and enhance complexion and vision (Varna Drishti Prasadanah).

On the other hand, foods cooked in oil (Taila Krita) tend to cause burning sensations (Vidahina), are heavy (Guru), and leave a pungent aftertaste (Katu Pakinah). They are hot in nature (Ushna), aggravate Pitta (Pittalah), impair Vata and vision (Maruta Drishti Ghna), and may affect skin health (Tvak Pradushanah)."

These verses beautifully contrast the therapeutic benefits of ghee-based preparations with the potential adverse effects of oil-based ones, emphasizing their distinct doshic and health impacts.

फलमांसेक्षुविकृतितिलमाषोपसंस्कृताः |
भक्ष्या बल्याश्च गुरवो बृंहणा हृदयप्रियाः ||४०७||

"Edibles prepared using fruits (Phala), meat (Mamsa), sugarcane derivatives (Ikshu Vikriti), sesame (Tila), and black gram (Masha) are strength-promoting (Balya). They are heavy (Guru), nourishing (Brihana), and pleasing to the heart (Hridaya Priya)."

This verse highlights the wholesome and restorative qualities of these preparations, emphasizing their ability to enhance vitality, nourishment, and overall satisfaction.

कपालाङ्गारपक्वास्तु लघवो वातकोपनाः |
सुपक्वास्तनवश्चैव भूयिष्ठं लघवो मताः ||४०८||

"Foods cooked over charcoal (Kapala Angara Pakva) are light (Laghava) but tend to aggravate Vata dosha (Vata Kopanah). On the other hand, well-cooked foods (Su Pakva) are milder (Tanava) and are generally considered lighter (Bhuyaishtham Laghava)."

This verse contrasts the qualities of charcoal-cooked and thoroughly cooked foods, emphasizing their doshic effects and relative lightness.

सकिलाटादयो भक्ष्या गुरवः कफवर्धनाः |४०९|

"Preparations such as Sakilata and similar dishes (Sakilata Adayah Bhakshya) are heavy (Guravah) and tend to increase Kapha dosha (Kapha Vardhanah)."

This verse emphasizes the Kapha-aggravating nature of such edibles, suggesting moderation in consumption, particularly for individuals with Kapha imbalances.

कुल्माषा वातला रूक्षा गुरवो भिन्नवर्चसः ||४०९||

"Kulmasha (a preparation made from grains) is dry (Ruksha), heavy (Gurava), and tends to aggravate Vata dosha (Vatala). It also affects bowel movements, promoting irregularity (Bhinna Varcasah)."

This verse emphasizes the digestive impact and Vata-aggravating nature of Kulmasha, suggesting caution in its consumption based on individual constitution.

उदावर्तहरो वाट्यः कासपीनसमेहनुत् |४१०|

"Watyah is known for its therapeutic qualities, specifically its ability to alleviate abdominal pain caused by upward movement of Vata (Udavarta Hara). It also helps in managing cough (Kasa), mucus-related disorders (Pina), and difficulties in urination (Sammeha Nut)."

This verse highlights the versatile benefits of Watyah, emphasizing its role in mitigating Vata-related imbalances and other health concerns.

धानोलुम्बास्तु लघवः कफमेदोविशोषणाः ||४१०||

"Preparations like Dhanolumba are light (Laghava) and are particularly effective in reducing Kapha dosha and excess fat (Kapha Medo Vishoshanah)."

This verse highlights the light and fat-reducing qualities of Dhanolumba, making it beneficial for balancing Kapha-related conditions and promoting overall well-being.

शक्तवो बृंहणा वृष्यास्तृष्णापित्तकफापहाः |
पीताः सद्योबलकरा भेदिनः पवनापहाः ||४११||
गुर्वी पिण्डी खराऽत्यर्थं लघ्वी सैव विपर्ययात् |
शक्तूनामाशु जीर्येत मृदुत्वादवलेहिका ||४१२||

"Shaktu preparations (Shaktavah) are nourishing (Brihana), aphrodisiac (Vrishya), and effective in alleviating thirst (Trishna), Pitta dosha (Pitta Apaha), and Kapha dosha (Kapha Apaha). When consumed, they provide immediate energy (Sadyo Bala Kara), help in bowel regulation (Bhedinah), and alleviate Vata-related discomforts (Pavanapaha).

Shaktu in compact form (Gurvi Pindi) can be quite coarse (Khara) and dense (Atyartha), but lighter preparations (Laghvi) can have opposing effects (Viparyayat). Among Shaktu types, softer preparations (Mridutvad Avalehika) are quick to digest (Ashu Jiryet)."

These verses offer a detailed perspective on the versatility and effects of Shaktu preparations, highlighting their doshic balance, digestibility, and therapeutic applications.

लाजाश्छर्द्यतिसारघ्ना दीपनाः कफनाशनाः |
बल्याः कषायमधुरा लघवस्तृण्मलापहाः ||४१३||

"Foods made from roasted grains (Laja) are effective in controlling vomiting (Chardi) and diarrhea (Atisara Ghna), while stimulating digestion (Deepana) and reducing Kapha dosha (Kapha Nashanah). They are strength-promoting (Balya), have an astringent and sweet taste (Kshaya Madhura), are light (Laghava), and help eliminate thirst and excessive waste (Trinmala Apaha)."

This verse highlights the therapeutic properties of roasted grain-based preparations, emphasizing their doshic balancing and digestive benefits.

तृट्छर्दिदाहघर्मार्तिनुदस्तत्सक्तवो मताः |
रक्तपित्तहराश्चैव दाहज्वरविनाशनाः ||४१४||

"Shaktu preparations (Tatsaktavah) are effective in alleviating thirst (Trut), vomiting (Chardi), burning sensations (Daha), and discomfort caused by excessive heat (Gharma Arti Nuda). They also help in pacifying conditions related to Rakta Pitta (Rakta Pitta Hara), and are known for their ability to eliminate fever caused by burning sensations (Daha Jwara Vinashanah)."

This verse highlights the cooling and therapeutic properties of Shaktu in managing heat-related discomfort and doshic imbalances.

पृथुका गुरवः स्निग्धा बृंहणाः कफवर्धनाः |
बल्याः सक्षीरभावात्तु वातघ्ना भिन्नवर्चसः ||४१५||

"Preparations made with Prithuka (flattened rice) are heavy (Guravah), unctuous (Snigdha), and nourishing (Brihana), while also increasing Kapha dosha (Kapha Vardhanah). They are strength-promoting (Balya) and, when combined with milk (Sakshira Bhavat), help alleviate Vata dosha (Vata Ghna) and promote proper bowel movements (Bhinna Varcasah)."

This verse highlights the balancing and nourishing qualities of Prithuka preparations, especially in combination with milk, while noting their Kapha-enhancing tendencies.

सन्धानकृत्पिष्टमामं तण्डुलं कृमिमेहनुत् |४१६|

"Raw rice flour preparations (Sandhanakrit Pishtamam) are known to mitigate worm infestations (Krimi Nuta) and urinary disorders (Meha Nuta)."

This verse highlights the therapeutic qualities of raw rice-based dishes in addressing specific health conditions.

सुदुर्जरः स्वादुरसो बृंहणस्तण्डुलो नवः ||४१६||
सन्धानकृन्मेहहरः पुराणस्तण्डुलः स्मृतः |४१७|

"Fresh rice (Tandula Nava) is difficult to digest (Sudurjara), has a pleasant taste (Swadurasah), and is highly nourishing (Brihana). On the other hand, aged rice (Purana Tandula) is recognized for its ability to promote fermentation (Sandhana Krit), alleviate urinary disorders (Meha Hara), and offer therapeutic benefits."

This verse contrasts the digestive qualities and health impacts of fresh versus aged rice, highlighting their distinct applications and effects on the body.

द्रव्यसंयोगसंस्कारविकारान् समवेक्ष्य च ||४१७||
यथाकारणमासाद्य भोक्तॄणां छन्दतोऽपि वा |
अनेकद्रव्ययोनित्वाच्छास्त्रतस्तान् विनिर्दिशेत् ||४१८||
इति भक्ष्यवर्गः |

"Food's effects are influenced by the combination of ingredients (Dravya Samyoga) and the methods of preparation (Sanskara Vikara). Consumption should be based on reason and context (Yatha Karana Masadya) while also considering individual preferences (Bhoktri Chandatah). Due to the diversity of food sources (Aneka Dravya Yonitva), food categorization must align with scientific and scriptural guidelines (Shastratah)."

These verses emphasize the thoughtful selection and categorization of food, promoting mindful and personalized dietary practices while adhering to established principles.

अतः सर्वानुपानान्युपदेक्ष्यामः |
अम्लेन केचिद्विहता मनुष्या माधुर्ययोगे प्रणयीभवन्ति |
तथाम्लयोगे मधुरेण तृप्तास्तेषां यथेष्टं प्रवदन्ति पथ्यम् ||४१९||

"Now we shall discuss all complementary food combinations (Sarva Anupana). Some individuals feel discomfort due to sour tastes (Amlena Vihata Manushya), but when combined with sweetness (Madhurya Yoge), they find them delightful (Pranayi Bhavanti). Similarly, when sour foods are balanced with sweetness (Amla Yoge Madhurena), satisfaction is achieved (Triptah) and people declare them suitable (Yatheshtam Pathyam)."

This verse emphasizes the importance of combining foods thoughtfully to create balanced and satisfying flavors.

शीतोष्णतोयासवमद्ययूषफलाम्लधान्याम्लपयोरसानाम् |
यस्यानुपानं तु हितं भवेद्यत्तस्मै प्रदेयं त्विह मात्रया तत् ||४२०||
व्याधिं च कालं च विभाव्य धीरैर्द्रव्याणि भोज्यानि च तानि तानि |
सर्वानुपानेषु वरं वदन्ति मैध्यं यदम्भः शुचिभाजनस्थम् ||४२१||
लोकस्य जन्मप्रभृति प्रशस्तं तोयात्मकाः सर्वरसाश्च दृष्टाः |
सङ्क्षेप एषोऽभिहितोऽनुपाने... |४२२|

“The text elaborates on the role of complementary beverages (Anupana) in dietary practices. It suggests the importance of selecting the right beverage based on the individual's condition, preferences, and the nature of the food consumed. Suitable options include water (both warm and cold), fermented drinks, alcohol, soups, sour fruit juices, grain-based sour drinks, and milk derivatives. These beverages should be consumed in appropriate quantities, tailored to the person's needs and well-being.

Factors such as ailments and timing of consumption should guide the selection process. Among all beverages, pure water stored in clean containers is regarded as the most beneficial. Since ancient times, water-based beverages have been highly valued for their universal benefits, alongside other liquid forms.”

This section concludes the discussion on complementary drinks, emphasizing the thoughtful selection of beverages to promote health and balance.

... ष्वतः परं विस्तरतोऽभिधास्ये ||४२२||
उष्णोदकानुपानं तु स्नेहानामथ शस्यते |
ऋते भल्लातकस्नेहात् स्नेहात्तौवरकात्तथा ||४२३||
अनुपानं वदन्त्येके तैले यूषाम्लकाञ्जिकम् |
शीतोदकं माक्षिकस्य पिष्टान्नस्य च सर्वशः ||४२४||
दधिपायसमद्यार्तिविषजुष्टे तथैव च |
केचित् पिष्टमयस्याहुरनुपानं सुखोदकम् ||४२५||
पयो मांसरसो वाऽपि शालिमुद्गादिभोजिनाम् |
युद्धाध्वातपसन्तापविषमद्यरुजासु च ||४२६||
माषादेरनुपानं तु धान्याम्लं दधिमस्तु वा |
मद्यं मद्योचितानां तु सर्वमांसेषु पूजितम् ||४२७||
अमद्यपानामुदकं फलाम्लं वा प्रशस्यते |
क्षीरं घर्माध्वभाष्यस्त्रीक्लान्तानाममृतोपमम् ||४२८||
सुरा कृशानां स्थूलानामनुपानं मधूदकम् |
निरामयानां चित्रं तु भुक्तमध्ये प्रकीर्तितम् ||४२९||
स्निग्धोष्णं मारुते पथ्यं, कफे रूक्षोष्णमिष्यते |
अनुपानं हितं चापि पित्ते मधुरशीतलम् ||४३०||
हितं शोणितपित्तिभ्यः क्षीरमिक्षुरसस्तथा |
अर्कशेलुशिरीषाणामासवास्तु विषार्तिषु ||४३१||

“The text extensively elaborates on appropriate complementary beverages (Anupana) and their contextual benefits. Warm water is recommended alongside unctuous substances, excluding oils such as Bhallataka oil and Tauvaraka oil. Other beverages, such as oils, soups, sour drinks, fermented liquid (Kanji), and cold water, are considered beneficial in specific contexts. For dishes prepared with honey or flour, cold water is advised. Similarly, curd, milk-based puddings, and beverages are suitable for individuals suffering from ailments caused by poison.

Soft water is suggested as an accompaniment for flour-based items, while milk or meat soups are ideal complements for meals made with rice, green gram, and similar grains. Milk, deemed akin to nectar, is prescribed for individuals affected by heat due to physical exertion, speech, or travel. Sour fermented drinks (Sura) are recommended for lean individuals, while water mixed with honey is beneficial for heavier individuals. Those in good health can enjoy varied beverages mid-meal.

Specific doshic considerations are outlined—warm and unctuous beverages are suitable for balancing Vata, while dry and warm beverages are ideal for Kapha. Sweet and cold drinks pacify Pitta. Milk and sugarcane juice are particularly beneficial for conditions related to blood and Pitta dosha. Fermented beverages made from substances such as Ark, Shelu, and Shirisha are suggested for poison-related ailments.”

This comprehensive section emphasizes the tailored use of Anupana based on individual constitution, doshic balance, and the nature of the consumed food, promoting health and harmony.

अतः परं तु वर्गाणामनुपानं पृथक् पृथक् |
प्रवक्ष्याम्यनुपूर्वेण सर्वेषामेव मे शृणु ||४३२||
तत्र पूर्वशस्यजातानां बदराम्लं, वैदलानां धान्याम्लं, जङ्घालानां धन्वजानां च पिप्पल्यासवः, विष्किराणां कोलबदरासवः, प्रतुदानां क्षीरवृक्षासवः, गुहाशयानां खर्जूरनालिकेरासवः, प्रसहानामश्वगन्धासवः, पर्णमृगाणां कृष्णगन्धासवः, बिलेशयानां फलासवः , एकशफानां त्रिफलासवः, अनेकशफानां खदिरासवः, कूलचराणां शृङ्गाटककशेरुकासवः, कोशवासिनां पादिनां च स एव, प्लवानामिक्षुरसासवः, नादेयानां मत्स्यानां मृणालासवः, सामुद्राणां मातुलुङ्गासवः, अम्लानां फलानां पद्मोत्पलकन्दासवः, कषायाणां दाडिमवेत्रासवः, मधुराणां त्रिकटुकयुक्तः खण्डासवः, तालफलादीनां धान्याम्लं, कटुकानां दूर्वानलवेत्रासवः, पिप्पल्यादीनां श्वदंष्ट्रावसुकासवः, कूष्माण्डादीनां दार्वीकरीरासवः, चुच्चुप्रभृतीनां लोध्रासवः, जीवन्त्यादीनां त्रिफलासवः, कुसुम्भशाकस्य स एव, मण्डूकपर्ण्यादीनां महापञ्चमूलासवः, तालमस्तकादीनामम्लफलासवः, सैन्धवादीनां सुरासव आरनालं च, तोयं वा सर्वत्रेति ||४३३||

“The passage describes the appropriate complementary beverages (Anupana) for different types of food categories. For grains, sour beverages like Badaramla and Dhanyamla are recommended, suggesting their ability to balance the heaviness of grains and aid digestion. For game meat (Janghala animals), Pippalyasava is suggested, which could enhance the digestibility and mitigate the dryness typical of such meats. Similarly, for fowls (Vishkira), Kolabadarasava balances their light but potentially Vata-aggravating properties.

In the case of small birds (Pratuda), Kshiravrikshasava might help address their lightness by adding unctuous qualities. For animals dwelling in caves (Guhashaya), Khajura-Narikerasava offers nourishing and grounding properties. Ashwagandhasava, prescribed for grazing animals (Prasaha), provides strength and warmth, counterbalancing the coolness in their meat. Likewise, Krishnaganhasava complements leaf-eating animals (Parnamriga), ensuring the balance of Vata effects.

For burrow-dwelling animals (Bileshaya), Bilva-based drinks provide heaviness and digestive support. Single-hoofed animals (Ekashapha) are complemented by Triphalasava, known for its detoxifying and balancing properties. Multi-hoofed animals (Anekashapha) are paired with Khadirasava, which adds strength and grounding qualities. For water-dwelling animals (Koolachara), Shringataka or Kasheruka-based Asava helps in grounding their light qualities. Amphibians (Plava) are best paired with sugarcane juice beverages, which add nourishment.

Fish from rivers are complemented by Mrittalasava, and sea fish by Matulungasava. These fermented drinks balance their water-based nature, aiding digestion. Sour fruits pair well with Padma or Utpalakanda-based beverages, neutralizing their acidity. Kashaya (astringent) substances like Dadima-Vetrasava balance their drying qualities, while sweet items match with sugarcane syrup-based drinks with Trikatu for digestibility.

For lighter fruits like palm, Dhanyamla is ideal, while pungent items are suited to Durva- or Vetra-based drinks to cool their heating qualities. Gourds like Kushmanda benefit from pairing with Darvi or Karira beverages, reducing their heaviness. For life-enhancing herbs like Jivanti, Triphalasava aids detoxification, while Mandukaparni-based dishes pair well with Mahapanchamula, strengthening their therapeutic value. Lastly, salt-related preparations like Saindhava are universally best accompanied by Sura, Aranala, or water, which aid in balancing digestion and hydration.”

In essence, this section highlights the careful pairing of complementary beverages with different foods to enhance their effects, maintain doshic balance, and support overall health.

भवन्ति चात्र-
सर्वेषामनुपानानां माहेन्द्रं तोयमुत्तमम् |४३४|

"Among all complementary beverages (Anupana), pure water from heavenly sources (Mahendra Toya) is considered the best."

This emphasizes the unparalleled importance of water as the most superior beverage for maintaining health, promoting balance, and ensuring well-being, irrespective of the food consumed.

सात्म्यं वा यस्य यत्तोयं तत्तस्मै हितमुच्यते ||४३४||

"Water that suits an individual's constitution (Satmya) is considered beneficial (Hitam) for them."

This emphasizes the importance of personalized choices in beverages, where the suitability of water depends on the individual's unique bodily needs and preferences, further reinforcing the concept of mindful consumption for overall well-being.

उष्णं वाते कफे तोयं पित्ते रक्ते च शीतलम् |४३५|

"Warm water is beneficial in conditions related to Vata and Kapha doshas, while cool water is favorable for Pitta and blood-related disorders."

This emphasizes the need for dosha-specific water temperatures, where warmth aids in balancing Vata and Kapha, and coolness helps soothe Pitta and blood imbalances, highlighting personalized approaches to hydration for optimal health.

दोषवद्गुरु वा भुक्तमतिमात्रमथापि वा ||४३५||
यथोक्तेनानुपानेन सुखमन्नं प्रजीर्यति |
रोचनं बृंहणं वृष्यं दोषसङ्घातभेदनम् ||४३६||
तर्पणं मार्दवकरं श्रमक्लमहरं सुखम् |
दीपनं दोषशमनं पिपासाच्छेदनं परम् ||४३७||
बल्यं वर्णकरं सम्यगनुपानं सदोच्यते |४३८|

"Food, whether heavy or consumed in excessive amounts, can be digested comfortably when accompanied by the appropriate complementary beverage (Anupana) as prescribed. The right Anupana facilitates digestion, enhances taste (Rochana), nourishes (Brihana), strengthens reproductive health (Vrishya), and helps in breaking down aggregated doshas (Dosha Sanghata Bhedanam).

It also provides hydration (Tarpana), softens tissues (Mardava Karam), alleviates fatigue and exhaustion (Shrama Klama Haram), and delivers comfort (Sukham). Additionally, it boosts appetite (Dipana), pacifies imbalanced doshas (Dosha Shamanam), and quenches excessive thirst (Pipasa Chedanam).

A well-chosen Anupana is further described as strength-promoting (Balya), enhancing complexion (Varna Karam), and overall highly beneficial for health."

This underscores the importance of pairing food with suitable beverages, which not only support digestion but also contribute to maintaining overall health and balance in the body.

तदादौ कर्शयेत्पीतं स्थापयेन्मध्यसेवितम् ||४३८||
पश्चात्पीतं बृंहयति तस्माद्वीक्ष्य प्रयोजयेत् |४३९|

"In the beginning, consuming beverages before a meal reduces heaviness (Karshayet), making digestion easier. Drinking in moderation during the meal (Madhya Sevitam) helps maintain equilibrium, while beverages consumed after the meal (Pashchat Peetam) enhance nourishment (Brihnayati). Thus, beverages should be chosen and consumed mindfully (Vikshya Prayojayet) based on their effects and timing."

This emphasizes the importance of the timing of beverage consumption to optimize digestion and nourishment, ensuring health benefits are maximized.

स्थिरतां गतमल्किन्नमन्नमद्रवपायिनाम् ||४३९||
भवत्याबाधजननमनुपानमतः पिबेत् |४४०|

"Food consumed without the accompaniment of beverages (Adravapayinam) tends to become hard and stagnant (Sthiratam Gata) in the digestive system, leading to discomfort and disorders (Abadha Jananam). Therefore, it is recommended to drink suitable complementary beverages (Anupana) to aid digestion and prevent such issues."

This emphasizes the necessity of incorporating beverages with meals to ensure smooth digestion, prevent stagnation, and maintain overall gastrointestinal health.

न पिबेच्छ्वासकासार्तो रोगे चाप्यूर्ध्वजत्रुगे ||४४०||
क्षतोरस्कः प्रसेकी च यस्य चोपहतः स्वरः |४४१|

"Individuals suffering from dyspnea (Shwasa), cough (Kasa), or disorders above the clavicle (Urdhvajatruga Roga) should refrain from drinking complementary beverages (Anupana). Similarly, those with chest injuries (Kshata Uraskah), excessive salivation (Praseki), or impaired voice (Upahata Svarah) should avoid such drinks."

This advises caution in consuming beverages for individuals with specific respiratory, thoracic, or vocal conditions, as they may exacerbate symptoms or hinder recovery.

पीत्वाऽध्वभाष्याध्ययनगेयस्वप्नान्न शीलयेत् ||४४१||
प्रदूष्यामाशयं तद्धि तस्य कण्ठोरसि स्थितम् |
स्यन्दाग्निसादच्छर्द्यादीनामयाञ्जनयेद्बहून् ||४४२||

"After drinking complementary beverages (Anupana), one should avoid activities such as traveling (Adhva), speaking extensively (Bhashya), studying (Adhyayana), singing (Geya), or sleeping (Swapna). These actions can disrupt the digestive process by allowing the liquid to stagnate in the throat and chest regions (Kanthe Orasi Sthitam).

This stagnation may lead to numerous disorders, including mucus discharge (Syanda), diminished digestive fire (Agnisada), vomiting (Chhardi), and other ailments."

This emphasizes the importance of avoiding specific activities immediately after consuming beverages to ensure proper digestion and prevent potential health issues.

गुरुलाघवचिन्तेयं स्वभावं नातिवर्तते |
तथा संस्कारमात्रान्नकालांश्चाप्युत्तरोत्तरम् ||४४३||

"The consideration of heaviness (Guru) and lightness (Laghu) of food depends on their inherent nature (Swabhava), which cannot be altered. However, these qualities can be influenced through processing methods (Sanskara), quantity (Matra), and timing of consumption (Kala) progressively (Uttarottaram)."

This highlights the importance of understanding the natural properties of food, while also recognizing that its impact on the body can be modified through preparation, portion control, and appropriate timing for optimal health benefits.

मन्दकर्मानलारोग्याः सुकुमाराः सुखोचिताः |
जन्तवो ये तु तेषां हि चिन्तेयं परिकीर्त्यते ||४४४||

"Beings with weak digestive fire (Mandakarmanalah), delicate health (Sukumarah), or accustomed to comfort (Sukhocitah) require special dietary considerations (Chinteyam), as highlighted in this context."

This emphasizes the importance of tailoring food choices for individuals with sensitive constitutions, focusing on their unique needs to maintain balance and well-being.

बलिनः खरभक्ष्या ये ये च दीप्ताग्नयो नराः |
कर्मनित्याश्च ये तेषां नावश्यं परिकीर्त्यते ||४४५||
इत्यनुपानवर्गः |

"Individuals who are strong (Balinah), consume coarse and heavy foods (Kharabhakshya), possess a strong digestive fire (Diptagni), and engage in regular physical activity (Karmanityah) do not require specific dietary considerations (Na Avashyam)."

This concludes the section on complementary beverages (Anupana Varga), emphasizing the adaptability of strong individuals with robust digestion, who can efficiently process various foods without additional dietary adjustments.

अथाहारविधिं वत्स! विस्तरेणाखिलं शृणु |४४६|

"Now, dear one (Vatsa), listen attentively to the detailed principles of proper dietary conduct (Ahara Vidhi) in its entirety."

This marks the transition to a new section focusing on the comprehensive guidelines for mindful eating, emphasizing the importance of dietary practices to maintain health and well-being.

आप्तास्थितमसङ्कीर्णं शुचि कार्यं महानसम् ||४४६||

"One should ensure that the kitchen (Mahānasam) is clean (Shuchi), organized (Aptasthitam), and free from clutter (Asankīrnam) for preparing food."

This highlights the significance of maintaining a hygienic, well-arranged cooking space, which is essential for ensuring the quality and purity of the food being prepared.

तत्राप्तैर्गुणसम्पन्नं भक्ष्यमन्नं सुसंस्कृतम् |
शुचौ देशे सुसङ्गुप्तं समुपस्थापयेद्भिषक् ||४४७||

"Food (Bhakshya) and meals (Anna) that are prepared with care and enriched with good qualities (Gunasampannam) should be served in a clean environment (Shuchau Deshe), ensuring proper protection (Susamguptam) by the attending physician or caregiver (Bhishak)."

This emphasizes the importance of serving well-prepared, wholesome food in a hygienic, protected, and serene setting to preserve its purity and promote health.

विषघ्नैरगदैः स्पृष्टं प्रोक्षितं व्यजनोदकैः |
सिद्धैर्मन्त्रैर्हतविषं सिद्धमन्नं निवेदयेत् ||४४८||

"Food (Annam) that is prepared with substances capable of neutralizing toxins (Vishaghnai Agadai), sprinkled with sanctified water (Vyajanodakaih), and treated with efficacious mantras (Siddhai Mantraih), becomes free from harmful effects (Hatavisham) and fit for presentation (Siddham Nivedayet)."

This emphasizes the importance of ensuring the purity and safety of food through the use of antidotes, sacred practices, and protective measures, highlighting the holistic approach to dietary well-being.

वक्ष्याम्यतः परं कृत्स्नामाहारस्योपकल्पनाम् |
घृतं कार्ष्णायसे देयं, पेया देया तु राजते ||४४९||
फलानि सर्वभक्ष्यांश्च प्रदद्याद्वै दलेषु तु |
परिशुष्कप्रदिग्धानि सौवर्णेषु प्रकल्पयेत् ||४५०||
प्रद्रवाणि रसांश्चैवं राजतेषूपहारयेत् |
कट्वराणि खडांश्चैव सर्वाञ्छैलेषु दापयेत् ||४५१||
दद्यात्ताम्रमये पात्रे सुशीतं सुशृतं पयः |
पानीयं, पानकं मद्यं मृन्मयेषु प्रदापयेत् ||४५२||
काचस्फटिकपात्रेषु शीतलेषु शुभेषु च |
दद्याद्वैदूर्यचित्रेषु रागषाडवसट्टकान् ||४५३||
पुरस्ताद्विमले पात्रे सुविस्तीर्णे मनोरमे |
सूदः सूपौदनं दद्यात् प्रदेहांश्च सुसंस्कृतान् ||४५४||
फलानि सर्वभक्ष्यांश्च परिशुष्काणि यानि च |
तानि दक्षिणपार्श्वे तु भुञ्जानस्योपकल्पयेत् ||४५५||
प्रद्रवाणि रसांश्चैव पानीयं पानकं पयः |
खडान् यूषांश्च पेयांश्च सव्ये पार्श्वे प्रदापयेत् ||४५६||
सर्वान् गुडविकारांश्च रागषाडवसट्टकान् |
पुरस्तात् स्थापयेत् प्राज्ञो द्वयोरपि च मध्यतः ||४५७||

"Now, I will describe the complete arrangement of food preparation (Ahara Upakalpana) in detail. Clarified butter (Ghee) should be served in iron utensils, while thin gruels (Peya) should be presented in silver vessels. Fruits and all edible items should be offered in double-layered containers, with dried and coated items arranged in gold dishes.

Liquid preparations (Pradrava Rasa) should be served in silver vessels, while sharp-tasting substances (Katvara) and hard preparations (Khad) should be placed in stone dishes. Cold, well-boiled milk (Payah) should be served in copper utensils. Water, beverages, and fermented drinks (Panak, Madya) should be offered in earthen vessels.

Preparations such as condiments (Ragasada, Shadava), and sweet pastes (Sattaka) should be served in clean and attractive glass or crystal vessels, or in beautiful containers made of gems like cat's eye or beryl. In front of the diners, on clean, spacious, and pleasing plates, the cook (Sudha) should serve well-prepared soups (Soup) and rice dishes (Odana) along with well-processed toppings (Pradeha).

Fruits, all edible items, and dry foods should be arranged on the right side of the diner (Dakshina Parshva), while liquid foods like juices (Rasa), water (Paniya), beverages (Panak), milk (Payah), sharp preparations (Khad), soups (Yusha), and thin gruels (Peya) should be placed on the left side (Savya Parshva).

All sweet preparations made from jaggery (Guda Vikara) along with condiments (Ragasada, Shadava) should be placed in front of the diner or between the left and right sections."

This elaborate guidance highlights the meticulous arrangement of food and beverages based on their nature, presentation, and utensils, ensuring an appealing and harmonious dining experience.

एवं विज्ञाय मतिमान् भोजनस्योपकल्पनाम् |
भोक्तारं विजने रम्ये निःसम्पाते शुभे शुचौ ||४५८||
सुगन्धपुष्परचिते समे देशे च भोजयेत् |४५९|

"Thus, a wise person (Matiman) should understand the arrangement of food (Bhojanasya Upakalpanam) and serve the diner (Bhokta) in an isolated, pleasant, tranquil, auspicious, and clean setting (Vijane Ramye Nishampate Shubhe Shuchau).

The location should be adorned with fragrant flowers (Sugandha Pushpa Rachite) and should be even and level (Same Deshe), creating an environment suitable for dining."

This emphasizes the importance of serving food in a serene and aesthetically pleasing environment to enhance the dining experience and promote harmony.

विशिष्टमिष्टसंस्कारैः पथ्यैरिष्टै रसादिभिः ||४५९||
मनोज्ञं शुचि नात्युष्णं प्रत्यग्रमशनं हितम् |४६०|

"Food that is specially prepared (Vishishta) with desirable processing techniques (Ishta Samskaraih), using wholesome ingredients (Pathyaih) and favored tastes (Ishtai Rasadibhih), should be served. It should be appealing (Manojna), clean (Shuchi), not excessively hot (Na Atyushnam), and freshly made (Pratyagram), as such food is considered beneficial (Hitam) for consumption."

This emphasizes the importance of well-prepared, wholesome, and freshly cooked food served in an appealing and clean manner to support health and overall well-being.

पूर्वं मधुरमश्नीयान्मध्येऽम्ललवणौ रसौ ||४६०||
पश्चाच्छेषान् रसान् वैद्यो भोजनेष्ववचारयेत् |
आदौ फलानि भुञ्जीत दाडिमादीनि बुद्धिमान् ||४६१||
ततः पेयांस्ततो भोज्यान् भक्ष्यांश्चित्रांस्ततः परम् |
घनं पूर्वं समश्नीयात्, केचिदाहुर्विपर्ययम् ||४६२||
आदावन्ते च मध्ये च भोजनस्य तु शस्यते |
निरत्ययं दोषहरं फलेष्वामलकं नृणाम् ||४६३||
मृणालबिसशालूककन्देक्षुप्रभृतीनि च |
पूर्वं योज्यानि भिषजा न तु भुक्ते कदाचन ||४६४||

"In the beginning, one should consume sweet-tasting foods (Madhura Rasa), followed by sour (Amla) and salty (Lavana) tastes during the middle of the meal, and then the remaining tastes towards the end. A wise person (Buddhiman) should first eat fruits such as pomegranate (Dadima) at the start of the meal.

Afterward, beverages (Peya), followed by solid foods (Bhojya), and finally, a variety of chewable items (Bhakshya) should be consumed. Dense food should be eaten first, though some argue the order can be reversed (Kechid Aahuh Viparyayam).

Consuming Amla (Indian Gooseberry) at the beginning, end, and middle of meals is considered safe (Niratyayam), dosha-pacifying (Doshaharam), and beneficial for all. Lotus stalks (Mrunala), lotus fibers (Bisa), water chestnuts (Shaluka), tubers (Kanda), sugarcane, and similar items should be consumed before meals, as advised by a physician (Bhishaja), and never after the meal."

This outlines the methodical progression of tastes and food types during a meal to optimize digestion and maintain doshic balance, while also emphasizing the timely inclusion of specific foods for better health.

सुखमुच्चैः समासीनः समदेहोऽन्नतत्परः |
काले सात्म्यं लघु स्निग्धमुष्णं क्षिप्रं द्रवोत्तरम् ||४६५||
बुभुक्षितोऽन्नमश्नीयान्मात्रावद्विदितागमः |४६६|

"One should eat comfortably while seated upright (Uccaih Samasinah), maintaining a balanced posture (Samadehah), and focusing on the act of eating (Annatatparah). Food should be consumed at the right time (Kale), suited to one's constitution (Satmya), and it should be light (Laghu), slightly unctuous (Snigdha), warm (Ushna), easy to digest (Kshipram), and followed by liquid food (Dravottaram).

It is advised to eat when hungry (Bubhukshitah), in an appropriate quantity (Matraavat), and in accordance with proper understanding or guidance (Viditagamah)."

This highlights the importance of mindful and timely eating with an emphasis on posture, hunger, and suitable food qualities to support digestion and overall health.

काले प्रीणयते भुक्तं सात्म्यमन्नं न बाधते ||४६६||
लघु शीघ्रं व्रजेत् पाकं स्निग्धोष्णं बलवह्निदम् |
क्षिप्रं भुक्तं समं पाकं यात्यदोषं द्रवोत्तरम् ||४६७||
सुखं जीर्यति मात्रावद्धातुसाम्यं करोति च |४६८|

"Food consumed at the right time (Kale) nourishes (Preenayate) and does not cause discomfort (Na Badhate) when suited to one's constitution (Satmya). Light (Laghu), warm (Ushna), slightly unctuous (Snigdha), and quickly digestible (Kshipram) food strengthens digestive fire (Bala Vahnidam) and reaches digestion smoothly.

Eating food promptly (Kshipram Bhuktam), in balanced portions (Samam Pakam), and followed by liquid food (Dravottaram) ensures digestion without disturbances (Adosham). Such food is digested comfortably (Sukham Jeeryati) and helps achieve equilibrium of the bodily tissues (Dhatu Samyam)."

This underscores the importance of consuming well-timed, appropriately balanced, and digestible food for promoting harmony and maintaining optimal health.

अतीवायतयामास्तु क्षपा येष्वृतुषु स्मृताः ||४६८||
तेषु तत्प्रत्यनीकाढ्यं भुञ्जीत प्रातरेव तु |
येषु चापि भवेयुश्च दिवसा भृशमायताः ||४६९||
तेषु तत्कालविहितमपराह्णे प्रशस्यते |
रजन्यो दिवसाश्चैव येषु चापि समाः स्मृताः ||४७०||
कृत्वा सममहोरात्रं तेषु भुञ्जीत भोजनम् |४७१|

"In seasons where nights are exceptionally long (Ati Ayata Yama Kshapa), food enriched with qualities that counteract the effects of the season (Tat Pratyanika Adhya) should be consumed in the morning (Pratareva).

In seasons where days are particularly long (Divasa Bhisham Ayata), food prepared to match the season's requirements (Tatkal Vihitam) is recommended in the afternoon (Aparahne). When nights and days are equal in duration (Rajanayo Divasa Chaiva Sama Smrita), meals should be planned in alignment with this balanced day-night cycle (Samam Aho Ratra Kritva)."

This highlights the importance of adjusting meal timings and food composition based on seasonal variations and day-night durations to maintain health and harmony with nature.

नाप्राप्तातीतकालं वा हीनाधिकमथापि वा ||४७१||
अप्राप्तकालं भुञ्जानः शरीरे ह्यलघौ नरः |
तांस्तान् व्याधीनवाप्नोति मरणं वा नियच्छति ||४७२||
अतीतकालं भुञ्जानो वायुनोपहतेऽनले |
कृच्छ्राद्विपच्यते भुक्तं द्वितीयं च न काङ्क्षति ||४७३||
हीनमात्रमसन्तोषं करोति च बलक्षयम् |
आलस्यगौरवाटोपसादांश्च कुरुतेऽधिकम् ||४७४||

"Food should not be consumed either before its appropriate time (Aprapta Kalam), after the time has passed (Atita Kalam), or in insufficient (Heenam) or excessive (Adhikam) amounts. Eating out of schedule causes heaviness in the body (Alaghau) and may lead to various diseases (Vyadhin), or even death in extreme cases (Marana).

Consuming food after the proper time, when digestive fire (Agni) is weakened by imbalance (Vayunopahate), results in difficult digestion (Kruchrad Vipachyate) and diminishes interest in subsequent meals (Dwitiya Ch Na Kangshati).

Insufficient food (Heenamatram) causes dissatisfaction (Asantosh), loss of strength (Balakshaya), and leads to lethargy, heaviness, and bloating. Excessive food (Adhikam) results in similar discomforts, worsening these effects."

This highlights the need to eat at the right time and in appropriate quantities to maintain the balance of digestive fire and prevent ailments.

तस्मात् सुसंस्कृतं युक्त्या दोषैरेतैर्विवर्जितम् |
यथोक्तगुणसम्पन्नमुपसेवेत भोजनम् ||४७५||
विभज्य दोषकालादीन् कालयोरुभयोरपि |४७६|

"Therefore, one should consume food (Bhojanam) that is well-prepared (Susanskritam), thoughtfully chosen (Yuktya), and free from defects (Doshairetai Vivarjitam). The food must possess the qualities mentioned earlier (Yathokta Guna Sampannam).

It is also essential to differentiate (Vibhajya) based on factors such as doshas (Dosha), timing (Kala), and seasonal conditions (Kalayoho Ubhayorapi), ensuring harmonious consumption."

This underscores the importance of consuming carefully chosen, well-prepared food in alignment with individual constitution, timing, and seasonal variations for optimal health and balance.

अचोक्षं दुष्टमुत्सृष्टं पाषाणतृणलोष्टवत् ||४७६||
द्विष्टं व्युषितमस्वादु पूति चान्नं विवर्जयेत् |
चिरसिद्धं स्थिरं शीतमन्नमुष्णीकृतं पुनः ||४७७||
अशान्तमुपदग्धं च तथा स्वादु न लक्ष्यते |४७८|

"Food that is visually unappealing (Achoksham), spoiled (Dushtam), left over or discarded (Utsrishtam), or as unclean as stone, grass, or dirt (Pashana Trina Loshtavat) should be avoided. Similarly, food that is disliked (Dwishtam), stale (Vyushitam), tasteless (Asvadu), or foul-smelling (Puti) must also be avoided.

Food that is prepared long before consumption (Chira Siddham), excessively dry or hard (Sthiram), cold (Shitam), or reheated (Ushnikritam Punah) should not be eaten. Additionally, improperly cooked (Ashantam), burnt (Upadagdham), or food that lacks a discernible taste (Swadu Na Lakshyate) is also considered unsuitable for consumption."

This guidance stresses the importance of consuming fresh, wholesome, and well-prepared food while avoiding anything that is spoiled, stale, or improperly cooked, ensuring health and well-being.

यद्यत् स्वादुतरं तत्तद्विदध्यादुत्तरोत्तरम् ||४७८||

"One should arrange and consume food in ascending order of taste (Swadutaram), ensuring that the progressively more flavorful items (Uttaro Uttaram) are served and enjoyed sequentially."

This emphasizes the thoughtful arrangement of meals, enhancing the dining experience by gradually progressing through increasingly enjoyable tastes.

प्रक्षालयेदद्भिरास्यं भुञ्जानस्य मुहुर्मुहुः |
विशुद्धे रसने तस्य रोचतेऽन्नमपूर्ववत् ||४७९||
स्वादुना तस्य रसनं प्रथमेनातितर्पितम् |
न तथा स्वादयेदन्यत्तस्मात् प्रक्षाल्यमन्तरा ||४८०||

"While eating, one should frequently rinse the mouth (Prakshalayed Adbhih) with water. A cleansed palate (Vishuddhe Rasane) enhances the taste of food (Rochate Annam) as if it is entirely new and fresh (Apoorvavat).

When the taste buds are overwhelmed (Atitarpitam) by the initial flavorful food (Swaduna Prathmena), subsequent dishes (Anyat) do not provide the same level of enjoyment (Na Tatha Swadayet). Thus, rinsing the mouth intermittently (Prakshalya Mantara) is advised."

This emphasizes the importance of refreshing the palate during meals to maintain the enjoyment and appreciation of flavors.

सौमनस्यं बलं पुष्टिमुत्साहं हर्षणं सुखम् |
स्वादु सञ्जनयत्यन्नमस्वादु च विपर्ययम् ||४८१||

"Wholesome and flavorful food (Swadu Annam) induces pleasantness of mind (Saumanasyam), strength (Balam), nourishment (Pushtim), enthusiasm (Utsaham), joy (Harshanam), and comfort (Sukham). Conversely, tasteless or unappealing food (Asvadu) has the opposite effects (Viparyayam), potentially leading to discomfort and dissatisfaction."

This highlights the vital role of taste and quality in food, which not only sustains the body but also enhances mental and emotional well-being.

भुक्त्वाऽपि यत् प्रार्थयते भूयस्तत् स्वादु भोजनम् |४८२|

"Even after consuming food (Bhuktva), one desires (Prarthayate) more of that which is flavorful and enjoyable (Swadu Bhojanam)."

This emphasizes the irresistible appeal of wholesome, well-prepared, and flavorful meals, which not only satisfy hunger but leave a lasting impression of pleasure and delight.

अशितश्चोदकं युक्त्या भुञ्जानश्चान्तरा पिबेत् ||४८२||

"After eating food (Ashitah), one should consume water appropriately (Yuktya), and while eating, drink it intermittently (Bhunjanascha Antara Pibet)."

This highlights the importance of mindful water consumption during and after meals to aid digestion and maintain balance in the body.

दन्तान्तरगतं चान्नं शोधनेनाहरेच्छनैः |
कुर्यादनिर्हृतं तद्धि मुखस्यानिष्टगन्धताम् ||४८३||

"Food particles lodged between the teeth (Dantantaragatam Ann) should be removed gently (Shodhanena Aharet Shanaih). If not removed (Anirhritam), they cause unpleasant odors (Anishtagandhatam) in the mouth."

This underscores the importance of oral hygiene after meals to prevent discomfort and maintain freshness in the mouth.

जीर्णेऽन्ने वर्धते वायुर्विदग्धे पित्तमेव तु |
भुक्तमात्रे कफश्चापि,... |४८४|

"When food is fully digested (Jeerne Anne), the Vata dosha increases (Vardhate Vayuh). If the food is improperly digested (Vidagdhe), it leads to an increase in Pitta (Pittameva Tu). Immediately after eating (Bhukta Matre), the Kapha dosha increases (Kaphashchaapi)."

This verse highlights the varying effects of digestion stages on the doshas—Vata, Pitta, and Kapha—indicating the importance of proper digestion for maintaining doshic balance.

... तस्माद्भुक्तेरितं कफम् ||४८४||
धूमेनापोह्य हृद्यैर्वा कषायकटुतिक्तकैः |
पूगकङ्कोलकर्पूरलवङ्गसुमनःफलैः ||४८५||
फलैः कटुकषायैर्वा मुखवैशद्यकारकैः |
ताम्बूलपत्रसहितैः सुगन्धैर्वा विचक्षणः ||४८६||

"Following a meal (Bhukter Itam Kapham), the increase in Kapha dosha can be alleviated by various means, such as gentle fumigation (Dhumen Apohya), or the use of delightful substances (Hridyaih) with astringent (Kashaya), pungent (Katuka), or bitter tastes (Tiktakaih).

One may use items such as betel nuts (Puga), cubeb pepper (Kankola), camphor (Karpoora), cloves (Lavanga), and fragrant fruits (Sumanah Phalaih) for this purpose. Astringent and pungent fruits (Katuka Kashaya Phalaih), known for cleansing and refreshing the mouth (Mukha Vaishadya Karakaih), are particularly effective. Additionally, betel leaves (Tamboola Patra) combined with fragrant and aromatic substances (Sugandhair) can be used by those knowledgeable (Vichakshana) in this practice."

This passage highlights the ways to manage post-meal Kapha and maintain oral hygiene and freshness through specific substances and methods.

भुक्त्वा राजवदासीत यावदन्नक्लमो गतः |
ततः पादशतं गत्वा वामपार्श्वेन संविशेत् ||४८७||

"After eating (Bhuktva), one should sit like a king (Rajavad Asit), maintaining a comfortable posture, until the feeling of heaviness or exhaustion from the meal (Annaklamo) subsides. Subsequently, walk a distance of about one hundred steps (Padashatam Gatva) and then lie down on the left side (Vamaparshvena Samvishet)."

This emphasizes the importance of post-meal activities, such as light movement and resting on the left side, to aid digestion and promote well-being.

शब्दान्रूपान्रसान् गन्धान् स्पर्शांश्च मनसः प्रियान् |
भुक्तवानुपसेवेत तेनान्नं साधु तिष्ठति ||४८८||

"After consuming food (Bhuktvan), one should enjoy pleasing sounds (Shabdan), sights (Rupan), tastes (Rasan), fragrances (Gandhan), and tactile sensations (Sparshan), which are delightful to the mind (Manasah Priyan). This practice ensures that the food is well-digested and remains wholesome (Tena Annam Sadhu Tisthati)."

This highlights the importance of engaging the senses in pleasurable experiences after a meal to enhance digestion and overall well-being.

शब्दरूपरसा गन्धाः स्पर्शाश्चापि जुगुप्सिताः |
अशुच्यन्नं तथा भुक्तमतिहास्यं च वामयेत् ||४८९||

"Unpleasant sounds (Shabda), sights (Rupa), tastes (Rasa), smells (Gandha), and tactile sensations (Sparsha) that are offensive (Jugupsitah), as well as impure food (Ashuchi Annam) or meals consumed with disgust or ridicule (Atihasyam), should be expelled (Vamayet)."

This emphasizes the importance of ensuring a positive and clean environment, along with pure and wholesome food, to avoid negative effects on the body and mind.

शयनं चासनं वाऽपि नेच्छेद्वाऽपि द्रवोत्तरम् |
नाग्न्यातपौ न प्लवनं न यानं नापि वाहनम् ||४९०||
न चैकरससेवायां प्रसज्येत कदाचन |
शाकावरान्नभूयिष्ठमम्लं च न समाचरेत् ||४९१||

"After consuming liquid food (Dravottaram), one should avoid lying down (Shayanam) or sitting (Asanam). Similarly, one should not expose themselves to fire (Agni) or sunlight (Atapau), nor engage in swimming (Plavanam), traveling by vehicle (Yaanam), or riding (Vahanam).

One should also refrain from indulging excessively in food with a single predominant taste (Aikarasa Sevayaam), avoid consuming meals rich in vegetables (Shaka Vara Annam) excessively, and limit the intake of sour-tasting foods (Amlam Cha Na Samacharet)."

This emphasizes the importance of moderation and avoiding activities or dietary habits that may hinder digestion or lead to imbalance.

एकैकशः समस्तान् वा नाध्यश्नीयाद्रसान् सदा |४९२|

"One should not consume individual tastes (Ekaikashah) or all tastes together (Samastan Va) excessively (Nadhyashniyat), at any time (Sada)."

This highlights the importance of moderation and balance in enjoying flavors, ensuring optimal digestion and harmony in the body.

प्राग्भुक्ते त्वविविक्तेऽग्नौ द्विरन्नं न समाचरेत् ||४९२||
पूर्वभुक्ते विदग्धेऽन्ने भुञ्जानो हन्ति पावकम् |४९३|

"One should avoid eating a second meal (Dvirannam) when the digestive fire (Agni) is still engaged in digesting the previous meal (Pragbhukte Avivikte). Consuming food prematurely disrupts digestion (Na Samacharet) and weakens the digestive fire.

If the previously eaten food is improperly digested (Purvabhukte Vidagdhe Anne), eating again (Bhunjanah) further harms the digestive fire (Hanti Pavakam)."

This underscores the importance of respecting the digestive cycle, ensuring proper digestion of the previous meal before consuming another, to maintain balance and optimal health.

मात्रागुरुं परिहरेदाहारं द्रव्यतश्च यः ||४९३||

"One should avoid food that is excessive in quantity (Matraagurum) or heavy in its inherent properties (Dravyatashcha Yah)."

This verse emphasizes the importance of consuming food in appropriate portions and choosing items that are light and suitable for digestion to maintain health and balance.

पिष्टान्नं नैव भुञ्जीत मात्रया वा बुभुक्षितः |
द्विगुणं च पिबेत्तोयं सुखं सम्यक् प्रजीर्यति |४९४|

"One should avoid consuming flour-based food (Pishta Annam) either excessively or when feeling very hungry (Naiva Bhunjita Matraya Va Bubhukshitah). For proper digestion (Sukham Samyak Prajeeryati), one should drink water (Toyam) in an amount twice that of the food consumed (Dviganam Cha Pibet)."

This verse emphasizes the importance of moderating the intake of heavy, flour-based foods and ensuring adequate hydration for smooth digestion and overall health.

पेयलेह्याद्यभक्ष्याणां गुरु विद्याद्यथोत्तरम् ||४९४||

"Among liquid foods (Peya), lickable preparations (Lehya), and chewable items (Bhakshya), one should recognize that they progressively increase in heaviness (Guru) as per their sequence (Yathottaram)."

This emphasizes the importance of understanding the relative heaviness of food types and their impact on digestion when planning meals.

गुरूणामर्धसौहित्यं लघूनां तृप्तिरिष्यते |
द्रवोत्तरो द्रवश्चापि न मात्रागुरुरिष्यते ||४९५||

"For heavy foods (Guru), half of the fullness or satisfaction is recommended (Ardha Sauhityam), while for lighter foods (Laghu), complete satiation (Trupti) is considered appropriate. Foods followed by liquids (Dravottarah) and liquid preparations (Dravah) should not be consumed in excessive quantities (Na Matraaguruh Ishyate)."

This highlights the importance of mindful eating—adjusting food intake based on the heaviness of the food and ensuring moderation, especially when consuming liquid-based items, to support digestion and overall balance.

द्रवाढ्यमपि शुष्कं तु सम्यगेवोपपद्यते |४९६|

"Even food that is predominantly liquid-based (Dravadhyam) can be considered suitable (Samyag Upapadyate) if prepared and consumed correctly, even when it appears dry (Shushkam)."

This highlights the adaptability of food types, emphasizing that proper preparation and mindful consumption determine their suitability, regardless of their inherent characteristics.

विशुष्कमन्नमभ्यस्तं न पाकं साधु गच्छति ||४९६||
पिण्डीकृतमसङ्क्लिन्नं विदाहमुपगच्छति |४९७|

"Over-dried food (Vishushkam Annam), even if repeatedly consumed (Abhyastam), does not digest well (Na Pakam Sadhu Gacchati). Food that is lumped together (Pindikritam) and inadequately moistened (Asanklinnam) leads to burning sensations or digestive issues (Vidaham Upagacchati)."

This verse highlights the importance of consuming food that is appropriately moistened and not excessively dry to ensure proper digestion and avoid discomfort.

स्रोतस्यन्नवहे पित्तं पक्तौ वा यस्य तिष्ठति ||४९७||
विदाहि भुक्तमन्यद्वा तस्याप्यन्नं विदह्यते |४९८|

"When food remains in the digestive channels (Srotasi Annavahe) or is improperly digested (Paktau Va), it results in an accumulation of Pitta dosha (Pittam Yasya Tishthati). Under such conditions, any additional food consumed (Bhuktam Anyad Va) also leads to burning sensations or indigestion (Vidahi Tasyapi Annam Vidahyate)."

This verse emphasizes the importance of ensuring complete digestion of the previous meal to avoid disorders caused by the accumulation of Pitta dosha.

शुष्कं विरुद्धं विष्टम्भि वह्निव्यापदमावहेत् ||४९८||

"One should avoid food that is excessive in quantity (Matraagurum) or heavy in its inherent properties (Dravyatashcha Yah)."

This verse emphasizes the importance of consuming food in appropriate portions and choosing items that are light and suitable for digestion to maintain health and balance.

शुष्कं विरुद्धं विष्टम्भि वह्निव्यापदमावहेत् ||४९८||

"Dry food (Shushkam), incompatible combinations (Viruddham), or food that causes obstruction (Vistambhi) can lead to disturbances in the digestive fire (Vahni Vyapadam Avahat)."

This highlights the significance of avoiding foods that are dry, poorly combined, or difficult to digest, as they can disrupt digestion and harm overall health.

आमं विदग्धं विष्टब्धं कफपित्तानिलैस्त्रिभिः |
अजीर्णं केचिदिच्छन्ति चतुर्थं रसशेषतः ||४९९||

"Undigested food (Aamam) that is improperly digested (Vidagdham), obstructive (Vistabdham), or influenced by the three doshas—Kapha, Pitta, and Vata (Kaphapitta Anilaih Tribhih)—is referred to by some as indigestion (Ajirnam Kechid Icchanti). The fourth type of indigestion (Chaturtham) is attributed to the remnants of unassimilated essence (Rasasheshatah)."

This verse highlights different forms of indigestion caused by various factors, including doshic imbalances and incomplete digestion of nutrients.

अत्यम्बुपानाद्विषमाशनाद्वा सन्धारणात् स्वप्नविपर्ययाच्च |
कालेऽपि सात्म्यं लघु चापि भुक्तमन्नं न पाकं भजते नरस्य ||५००||
ईर्ष्याभयक्रोधपरिक्षतेन लुब्धेन शुग्दैन्यनिपीडितेन |
प्रद्वेषयुक्तेन च सेव्यमानमन्नं न सम्यक् परिणाममेति ||५०१||

"Excessive drinking of water (Atyambupanaad), irregular eating habits (Vishamashanaad), suppressing natural urges (Sandharanaat), and disturbances in sleep patterns (Swapna Viparyayaachcha) can cause even light and suitable food (Kale Api Satmyam Laghu Cha Api Bhuktam) to remain undigested (Na Pakam Bhajate Narsya).

Food consumed by a person overcome by emotions like jealousy (Eershyaa), fear (Bhaya), anger (Krodha), greed (Lubdha), sadness (Shoka), or depression (Dainya)—or one afflicted by hatred (Pradveshayuktena)—will not be properly digested (Annam Na Samyak Parinamam Eti)."

These verses emphasize how mental and emotional states, along with lifestyle habits, significantly impact digestion and overall health. Proper mindfulness and moderation are key to maintaining digestive well-being.

माधुर्यमन्नं गतमामसञ्ज्ञं विदग्धसञ्ज्ञं गतमम्लभावम् |
किञ्चिद्विपक्वं, भृशतोदशूलं विष्टब्धमानद्धविरुद्धवातम् ||५०२||
उद्गारशुद्धावपि भक्तकाङ्क्षा न जायते हृद्गुरुता च यस्य |
रसावशेषेण तु सप्रसेकं चतुर्थमेतत् प्रवदन्त्यजीर्णम् ||५०३||

"Food that retains sweetness (Madhuryam Annam) is referred to as Aama—undigested food (Aama Sannyaam). When it becomes sour (Amlabhavam) due to improper digestion, it is considered Vidagdha—overcooked or improperly processed (Vidagdha Sannyaam). Food that is partially digested (Kinchid Vipakvam) or causes intense pain (Bhishata Udashoolam), along with obstructive effects (Vistabdham Aanaddham) and conflicting with Vata dosha (Viruddha Vaatam), leads to discomfort.

Even when belching is clear (Udgaara Shuddha) but there is no desire for food (Bhakta Kaankshaa Na Jayate) and the feeling of heaviness in the heart persists (Hrid Gurutaa Cha Yasya), it is considered indigestion (Ajirnam). Additionally, when the essence (Rasa) is left unassimilated (Rasa Avaseshena) and combined with excessive moisture (Sa Prasekam), this is known as the fourth type of indigestion (Chaturtham Etad Ajirnam)."

These verses intricately describe various forms of indigestion and the symptoms associated with each type, emphasizing the importance of understanding these conditions for maintaining digestive health.

मूर्च्छा प्रलापो वमथुः प्रसेकः सदनं भ्रमः |
उपद्रवा भवन्त्येते मरणं चाप्यजीर्णतः ||५०४||

"Fainting (Moorchha), delirium (Pralapa), vomiting (Vamathu), excessive salivation (Praseka), exhaustion (Sadanam), and dizziness (Bhramah) are the complications (Upadrava) that arise from indigestion (Ajirnatah). In severe cases, indigestion can even lead to death (Marana Cha Api)."

This verse underscores the serious consequences of indigestion if left unaddressed, emphasizing the need for proper dietary habits and digestion care.

तत्रामे लङ्घनं कार्यं, विदग्धे वमनं हितम् |
विष्टब्धे स्वेदनं पथ्यं, रसशेषे शयीत च ||५०५||
वामयेदाशु तं तस्मादुष्णेन लवणाम्बुना |
कार्यं वाऽनशनं तावद्यावन्न प्रकृतिं भजेत् ||५०६||
लघुकायमतश्चैनं लङ्घनैः समुपाचरेत् |
यावन्न प्रकृतिस्थः स्याद्दोषतः प्राणतस्तथा ||५०७||

"In cases of Aama (undigested food), fasting is recommended (Tatra Aame Langhanam Karyam). For Vidagdha (improperly digested food), inducing vomiting (Vamanam Hitam) is beneficial. For Vistabdha (obstructive indigestion), sweating therapy (Swedanam Pathyam) is advised, and for residual indigestion (Rasashese), rest (Shayeet Cha) is recommended.

The person should promptly induce vomiting (Vamayet Ashu Tam) using warm saline water (Ushnena Lavanambuna). Alternatively, fasting (Anashanam) may be undertaken until normal digestion (Yavat Na Prakritim Bhajet) is restored.

To lighten the body (Laghu Kayam), further fasting therapies (Langhanaih) should be applied as required, until the person regains their natural balance (Yavat Na Prakritisthah Syat) in terms of doshas or vitality (Dosatah Pranatah Tatha)."

These verses provide a comprehensive guideline for addressing different types of indigestion through appropriate therapies and measures.

हिताहितोपसंयुक्तमन्नं समशनं स्मृतम् |
बहु स्तोकमकाले वा तज्ज्ञेयं विषमाशनम् ||५०८||
अजीर्णे भुज्यते यत्तु तदध्यशनमुच्यते |
त्रयमेतन्निहन्त्याशु बहून्व्याधीन्करोति वा ||५०९||

"Food taken with the proper balance of beneficial (Hitam) and harmful substances (Ahitam) is considered appropriate consumption (Samashanam Smritam). On the other hand, consuming food excessively (Bahu) or insufficiently (Stokam), or at inappropriate times (Akale Va), is known as irregular eating (Vishamashanam).

Food consumed while indigestion persists (Ajirne Bhujyate Yat Tu) is referred to as overeating (Tad Adhyashanam). These three practices (Trayam Etan) quickly harm the body (Nihanty Ashu) or lead to the development of various diseases (Bahoon Vyadhin Karoti Va)."

This emphasizes the importance of maintaining proper dietary habits, avoiding extremes, and respecting the digestive process to prevent health issues.

अन्नं विदग्धं हि नरस्य शीघ्रं शीताम्बुना वै परिपाकमेति |
तद्ध्यस्य शैत्येन निहन्ति पित्तमाक्लेदिभावाच्च नयत्यधस्तात् ||५१०||

"Improperly digested food (Annam Vidagdham) in a person (Narasy) is quickly digested (Paripakmeti) when cold water (Shita Ambuna) is consumed. However, due to its cold nature (Tasya Shaityena), it suppresses Pitta (Nihanti Pittam) and, because of its moistening quality (Akledibhavat), it moves downward (Nayati Adhastat)."

This verse emphasizes the dual effects of cold water: while it can aid digestion in certain cases, it may also suppress the Pitta dosha and cause downward movement due to its properties.

विदह्यते यस्य तु भुक्तमात्रे दह्येत हृत्कोष्ठगलं च यस्य |
द्राक्षाभयां माक्षिकसम्प्रयुक्तां लीढ्वाऽभयां वा स सुखं लभेत ||५११||

"For someone whose consumed food (Bhuktamatre) causes burning sensations (Vidahyate) in the heart (Hrit), chest (Koshta), or throat (Galam), relief can be attained (Sukhham Labhet) by consuming remedies such as grapes (Draaksha) combined with haritaki (Abhaya), mixed with honey (Makshika Sampra Yuktaam), or simply haritaki (Abhaya) itself."

This verse emphasizes the use of natural remedies to alleviate discomfort caused by indigestion or doshic imbalances.

भवेदजीर्णं प्रति यस्य शङ्का स्निग्धस्य जन्तोर्बलिनोऽन्नकाले |
प्रातः सशुण्ठीमभयामशङ्को भुञ्जीत सम्प्राश्य हितं हितार्थी ||५१२||

"For an individual (Snigdhasya Jantoh) who is strong (Balinah), but suspects indigestion (Bhaved Ajirnam Prati Yasya Shanka), food should still be taken at the appropriate time (Annakale). In the morning (Pratah), they should consume remedies like dry ginger (Shunthi) and haritaki (Abhaya) without hesitation (Ashanko). This helps ensure proper digestion (Bhunjita Samprashya) and promotes health for someone seeking well-being (Hitam Hitarthih)."

This verse highlights preventive measures for managing suspected indigestion, advocating for mindful eating combined with suitable remedies to maintain digestive health.

स्वल्पं यदा दोषविबद्धमामं लीनं न तेजःपथमावृणोति |
भवत्यजीर्णेऽपि तदा बुभुक्षा या मन्दबुद्धिं विषवन्निहन्ति ||५१३||

"When undigested food (Aamam), though influenced by minor doshic disturbances (Swalpam Dosha Vibaddham), does not obstruct the digestive fire's pathway (Tejahpatham Na Avrunoti), there may still be hunger (Bubhuksha) even in the state of indigestion (Bhavaty Ajirne Api).

Such hunger (Ya Bubhuksha), however, can impair mental clarity (Mandabuddhim) and act like poison (Vishavam Nihanthi), harming the individual."

This verse highlights the deceptive nature of hunger during indigestion, cautioning against consuming food impulsively when the digestive fire is not functioning optimally.

अत उर्ध्वं प्रवक्ष्यामि गुणानां कर्मविस्तरम् |
कर्मभिस्त्वनुमीयन्ते नानाद्रव्याश्रया गुणाः ||५१४||
ह्लादनः स्तम्भनः शीतो मूर्च्छातृट्स्वेददाहजित् |
उष्णस्तद्विपरीतः स्यात्पाचनश्च विशेषतः ||५१५||
स्नेहमार्दवकृत् स्निग्धो बलवर्णकरस्तथा |
रूक्षस्तद्विपरीतः स्याद्विशेषात् स्तम्भनः खरः ||५१६||
पिच्छिलो जीवनो बल्यः सन्धानः श्लेष्मलो गुरुः |
विशदो विपरीतोऽस्मात् क्लेदाचूषणरोपणः ||५१७||
दाहपाककरस्तीक्ष्णः स्रावणो, मृदुरन्यथा |
सादोपलेपबलकृद्गुरुस्तर्पणबृंहणः ||५१८||
लघुस्तद्विपरीतः स्याल्लेखनो रोपणस्तथा |
दशाद्याः कर्मतः प्रोक्तास्तेषां कर्मविशेषणैः ||५१९||
दशैवान्यान् प्रवक्ष्यामि द्रवादींस्तान्निबोध मे |
द्रवः प्रक्लेदनः, सान्द्रः स्थूलः स्याद्बन्धकारकः ||५२०||
श्लक्ष्णः पिच्छिलवज्ज्ञेयः कर्कशो विशदो यथा |
सुखानुबन्धी सूक्ष्मश्च सुगन्धो रोचनो मृदुः ||५२१||
दुर्गन्धो विपरीतोऽस्माद्धृल्लासारुचिकारकः |
सरोऽनुलोमनः प्रोक्तो, मन्दो यात्राकरः स्मृतः ||५२२||
व्यवायी चाखिलं देहं व्याप्य पाकाय कल्पते |
विकासी विकसन्नेवं धातुबन्धान् विमोक्षयेत् ||५२३||
आशुकारी तथाऽऽशुत्वाद्धावत्यम्भसि तैलवत् |
सूक्ष्मस्तु सौक्ष्म्यात् सूक्ष्मेषु स्रोतःस्वनुसरः स्मृतः ||५२४||
गुणा विंशतिरित्येवं यथावत्परिकीर्तिताः |५२५|

“Henceforth, I will elaborate on the functions of various inherent qualities (Gunas). These qualities, which reside in different substances, are inferred through their observable actions and effects on the body. Each substance possesses unique attributes that influence bodily functions, making the understanding of these qualities essential for maintaining balance and health.

Cooling qualities counteract conditions such as fainting, thirst, sweating, and burning sensations, bringing stability and relief to the body. Conversely, heating qualities promote digestion, generate warmth, and strengthen metabolic functions, effectively countering cold-induced imbalances.

Soft and lubricating qualities provide hydration, improve strength, and enhance complexion. They also promote flexibility within tissues, preventing dryness-related disorders. In contrast, dry qualities lead to stiffness, roughness, and obstructive tendencies, disrupting mobility and fluid balance. Sticky qualities are nourishing, life-sustaining, and reparative, aiding in tissue healing and vitality.

These align closely with Kapha dosha, being heavy and grounding in nature. Clear qualities, on the other hand, dry excess moisture, promote absorption, and help in managing issues related to fluid retention by eliminating dampness.

Pungent and sharp qualities stimulate digestion, encourage secretions, and create a warming effect. These qualities are associated with enhancing metabolic activity. Gentle qualities, however, are soothing, replenishing lost nourishment, and promoting lubrication and bulk formation for the body’s restoration.

Light qualities assist in cleansing, digestion, and mobility, while heavy qualities provide sustenance, grounding, and long-lasting nourishment. Lightness facilitates movement and purification, whereas heaviness grounds and stabilizes the body, offering balance and strength.”

These verses highlight the importance of recognizing the inherent properties of substances and their impact on bodily processes. Each quality interacts uniquely, either nourishing and soothing or activating and cleansing, to maintain balance and health. This classification serves as a guideline for selecting substances that harmonize with the body’s needs, aligning with Ayurvedic principles of restoring and sustaining optimal function.

सम्प्रवक्ष्याम्यतश्चोर्ध्वमाहारगतिनिश्चयम् ||५२५||

"I will now explain in detail the determination (Nischayam) of the movement and transformation (Gati) of food (Aahara)."

This verse emphasizes the importance of understanding the processes involved in food digestion and assimilation, which are crucial for sustaining health and balance.

पञ्चभूतात्मके देहे ह्याहारः पाञ्चभौतिकः |
विपक्वः पञ्चधा सम्यग्गुणान् स्वानभिवर्धयेत् ||५२६||

"In the body composed of the five elements (Pancha-Bhootatmaka Dehe), food (Aahara) is also comprised of the five elements (Panchabhoutika). When properly digested (Vipakvah), it nurtures (Abhivardhayet) and enhances the respective qualities (Gunah) of the five elements in the body (Panchadha Samyag)."

This verse emphasizes the interconnectedness between the body and food, both being derived from the five elements. Proper digestion ensures that food replenishes and strengthens the elemental qualities in the body, contributing to overall balance and well-being.

अविदग्धः कफं, पित्तं विदग्धः, पवनं पुनः |
सम्यग्विपक्वो निःसार आहारः परिबृंहयेत् ||५२७||

"Undigested food (Avidagdha) increases Kapha, improperly digested food (Vidagdha) aggravates Pitta, and incompletely digested food (Pavanam Punah) leads to Vata imbalance. However, properly digested food (Samyag Vipakva) that is free from impurities (Nissara) nourishes (Paribrimhayet) and strengthens the body."

This verse explains the outcomes of food digestion on the doshas. Improper digestion results in the aggravation of specific doshas (Kapha, Pitta, or Vata), depending on whether the food is undigested, over-digested, or incompletely digested. On the other hand, food that is well-digested and free from impurities promotes optimal nourishment and contributes to overall vitality and balance in the body. It highlights the significance of efficient digestion in maintaining health.

विण्मूत्रमाहारमलः सारः प्रागीरितो रसः |५२८|

"Stool (Vin) and urine (Mutra) are the waste products (Mala) of food (Ahara), while the essence (Sara) of digested food is the precursor (Prag Eerito) of bodily fluids (Rasa)."

This verse highlights the dual outcome of food digestion. On one hand, it produces waste products (Mala), which need to be excreted for maintaining bodily hygiene and balance. On the other hand, it generates the essential nutrients (Rasa), which serve as the foundation for nourishing tissues and sustaining life processes. It emphasizes the efficient functioning of digestion and elimination for overall health and vitality.

स तु व्यानेन विक्षिप्तः सर्वान् धातून् प्रतर्पयेत् ||५२८||

कफः पित्तं मलः खेषु स्वेदः स्यान्नखरोम च |
नेत्रविट् त्वक्षु च स्नेहो धातूनां क्रमशो मलाः ||५२९||

"Kapha and Pitta are the waste products (Mala) of their respective locations. Sweat (Sweda) is considered the waste of fat (Medas), nails and hair (Nakha-Roma) arise as the waste of bone (Asthi), tears (Netra-Vit) are the waste of marrow (Majja), and the oily secretion on the skin (Sneha) is the waste of the body tissues (Dhatu)."

This verse describes the concept of bodily waste products (Mala) formed from different tissues (Dhatu) during metabolic processes. Each tissue generates specific by-products as waste, which are essential for understanding the body's natural functions and maintaining overall health by ensuring proper elimination of these wastes.

दिवा विबुद्धे हृदये जाग्रतः पुण्डरीकवत् |
अन्नमक्लिन्नधातुत्वादजीर्णेऽपि हितं निशि ||५३०||
हृदि सम्मीलिते रात्रौ प्रसुप्तस्य विशेषतः |
क्लिन्नविस्रस्तधातुत्वादजीर्णे न हितं दिवा ||५३१||

"During the day, when the heart (Hridaye) is awake and alert (Vibuddhe), resembling a blossomed lotus (Pundarikavat), food consumed at night (Nishi) is beneficial even in a state of indigestion (Ajirne), as the body tissues are not excessively loosened (Aklinna Dhatu).

However, during the night, when the heart is closed (Hridhi Sammilite) and the person is asleep (Prasuptasya), especially during nighttime digestion, food taken during the day (Diva) becomes harmful in the state of indigestion, as tissues become excessively moist and loosened (Klinna Visrasta Dhatu)."

This verse explains the differing effects of consuming food based on the body's state and time of day. Food eaten at night, even with mild indigestion, is better tolerated due to the heart's alert state during the day. Conversely, food eaten during the day in indigestion is poorly processed at night when the body is in a relaxed and inactive state, leading to disturbances and imbalance. It emphasizes the importance of time and bodily state in food consumption for maintaining optimal health.

इमं विधिं योऽनुमतं महामुनेर्नृपर्षिमुख्यस्य पठेद्धि यत्नतः |
स भूमिपालाय विधातुमौषधं महात्मनां चार्हति सूरिसत्तमः ||५३२||

"Whoever diligently studies (Patheddhi Yatnatah) this method (Imam Vidhim), as prescribed by the great sage (Mahamuneh) and the foremost of royal sages (Nriparshimukhyasya), is deemed worthy (Arhati) of administering medicines (Vidhatum Aushadham) to kings (Bhoomipalaya) and noble individuals (Mahatmanam) by the best among scholars (Suri-Sattamah)."

This verse emphasizes the importance of thoroughly understanding the principles and methods outlined by revered sages. It indicates that such knowledge qualifies one to create and administer remedies to esteemed individuals like kings and noble figures, highlighting the significance of mastery and diligence in applying wisdom.

इति भगवता श्रीधन्वन्तरिणोपदिष्टायां तच्छिष्येण महर्षिणा सुश्रुतेन विरचितायां सुश्रुतसंहितायां सूत्रस्थाने षट्चत्वारिंशत्तमोऽध्यायः ||४६||
इति भगवता श्रीधन्वन्तरिणोपदिष्टायां तच्छिष्येण महर्षिणा सुश्रुतेन विरचितायां सुश्रुतसंहितायां प्रथमं सूत्रस्थानं समाप्तम् |

"Thus concludes the 46th chapter of the Sutrasthana in the Sushruta Samhita, composed by the great sage Sushruta, a disciple of the revered Lord Dhanvantari.

Thus ends the first section, Sutrasthana, of the Sushruta Samhita, as authored by the great sage Sushruta under the guidance of the divine Lord Dhanvantari."

These concluding verses mark the completion of the Sutrasthana section in the Sushruta Samhita, signifying the profound teachings imparted by Lord Dhanvantari and carefully compiled by Maharishi Sushruta. They reflect the systematic approach of presenting this timeless wisdom, ensuring its preservation and transmission for future generations.

अन्नपानविध्यध्यायः

अथातोऽन्नपानविधिमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

मधुरा वीर्यतः शीता लघुपाका बलावहाः | पित्तघ्नाल्पानिलकफाः स्निग्धा बद्धाल्पवर्चसः ||५||

तस्मादल्पान्तरगुणाः क्रमशः शालयोऽवराः ||७||

शेषास्त्वल्पान्तरास्तस्मात् षष्टिकाः क्रमशो गुणैः ||११||

कृष्णव्रीहिशालामुखजतुमुखनन्दीमुखलावाक्षकत्वरितककुक्कुटाण्डकपारावतकपाटलप्रभृतयो व्रीहयः ||१२||

कषायमधुराः पाकेऽमधुरा वीर्यतोऽहिमाः | अल्पाभिष्यन्दिनस्तुल्याः षष्टिकैर्बद्धवर्चसः ||१३||

कृष्णव्रीहिर्वरस्तेषां कषायानुरसो लघुः | तस्मादल्पान्तरगुणाः क्रमशो व्रीहयोऽपरे ||१४||

दग्धायामवनौ जाताः शालयो लघुपाकिनः | कषाया बद्धविण्मूत्रा रूक्षाः श्लेष्मापकर्षणाः ||१५||

स्थलजाः कफपित्तघ्नाः कषायाः कटुकान्वयाः | किञ्चित्सतिक्तमधुराः पवनानलवर्धनाः ||१६||

कैदारा मधुरा वृष्या बल्याः पित्तनिबर्हणाः | ईषत्कषायाल्पमला गुरवः कफशुक्रलाः ||१७||

रोप्यातिरोप्या लघवः शीघ्रपाका गुणोत्तराः | अदाहिनो दोषहरा बल्या मूत्रविवर्धनाः ||१८||

शालयश्छिन्नरूढा ये रूक्षास्ते बद्धवर्चसः | तिक्ताः कषायाः पित्तघ्ना लघुपाकाः कफापहाः ||१९||

विस्तरेणायमुद्दिष्टः शालिवर्गो हिताहितः |२०| इति शालिवर्गः |

अथ कुधान्यवर्गः | तद्वत् कुधान्यमुद्गादिमाषादीनां च वक्ष्यते ||२०||

कृष्णा रक्ताश्च पीताश्च श्वेताश्चैव प्रियङ्गवः | यथोत्तरं प्रधानाः स्यू रूक्षाः कफहराः स्मृताः ||२४||