Charak Samhita – Sutrasthana – Chapter 26 (Atreyabhadrakapyiya Adhyaya)

Abstract

The Atreyabhadrakapyiya Adhyaya is the 26th chapter of the Sutra Sthana of the Charaka Samhita. It provides an important explanation of the principles governing the properties and effects of food and medicinal substances according to Ayurveda. The chapter describes the discussion among ancient scholars regarding Rasa (taste) and its relationship with the actions of different substances in the human body. It explains the six tastes, namely Madhura, Amla, Lavana, Katu, Tikta, and Kashaya, along with the concepts of Guna, Virya, Vipaka, and Prabhava. These principles help in understanding the influence of dietary food  on health and disease. The chapter also discusses incompatible dietary combinations, known as Viruddha Ahara, and their possible adverse effects on the body. The present study aims to explore the fundamental concepts of this chapter and understand their significance in Ayurvedic dietetics, pharmacological principles, and clinical practice. A detailed study of this chapter can strengthen the understanding of classical Ayurvedic concepts and their application in the selection of appropriate food and medicinal substances.

Introduction

Ayurveda is an ancient Indian system of medicine that emphasizes the preservation of health and the management of disease through a comprehensive understanding of the human body, diet, lifestyle, and medicinal substances. The Charaka Samhita is one of the principal classical texts of Ayurveda and provides detailed knowledge of its fundamental principles, including dietetics, disease causation, diagnosis, and treatment. The Atreyabhadrakapyiya Adhyaya, situated in the Sutra Sthana, is an important chapter that explains the properties and effects of various substances, particularly in relation to food and medicinal use.The chapter highlights the importance of understanding of  Rasa (taste) as one of the essential factors in determining the effects of substances on the body. Ayurveda recognizes six primary tastes: Madhura (sweet), Amla (sour), Lavana (salty), Katu (pungent), Tikta (bitter), and Kashaya (astringent). Each taste possesses specific properties and influences the body in different ways. Knowledge of these tastes helps in understanding dietary suitability, the maintenance of physiological balance, and the selection of substances for therapeutic purposes.In addition to the six tastes, the chapter discusses important concepts such as Guna (qualities), Virya (potency), Vipaka (post-digestive effect), and Prabhava (specific or distinctive action). These concepts provide a framework for evaluating the overall properties and actions of food and medicinal substances. Their proper interpretation is essential in Dravyaguna Vigyana, particularly when assessing the suitability of a substance for a specific individual or clinical condition.
Another significant subject addressed in this chapter is Viruddha Ahara, which refers to incompatible foods or dietary combinations that may produce undesirable effects when consumed under particular circumstances. This concept demonstrates the importance Ayurveda places on the selection, combination, and appropriate consumption of food. It also emphasizes that the effects of a dietary substance cannot always be understood by considering its taste alone; its other properties and interactions must also be taken into account.

अथात आत्रेयभद्रकाप्यीयमध्यायं व्याख्यास्यामः||१||
इति ह स्माह भगवानात्रेयः||२||

We shall now explain the chapter entitled Atreya Bhadrakapyiyam Adhyaya, as narrated by Bhagavan Atreya.

Participants In The Conference

आत्रेयो भद्रकाप्यश्च शाकुन्तेयस्तथैव च| पूर्णाक्षश्चैव मौद्गल्यो हिरण्याक्षश्च कौशिकः||३||
यः कुमारशिरा नाम भरद्वाजः स चानघः| श्रीमान् वार्योविदश्चैव राजा मतिमतां वरः||४||
निमिश्च राजा वैदेहो बडिशश्च महामतिः| काङ्कायनश्च बाह्लीको बाह्लीकभिषजां वरः||५||
एते श्रुतवयोवृद्धा जितात्मानो महर्षयः| वने चैत्ररथे रम्ये समीयुर्विजिहीर्षवः||६||
तेषां तत्रोपविष्टानामियमर्थवती कथा| बभूवार्थविदां सम्यग्रसाहारविनिश्चये||७||

In ancient times, several distinguished sages, including Acharya Atreya, Bhadrakapya, Purnaksha, Hiranyaksha, Kumarashira, Bharadwaja, Varyovida, King Nimi of Videha, Badisha, and Kankayana Bahlika, assembled in the serene and picturesque Chaitraratha forest. Renowned for their extensive knowledge, wisdom, experience, and disciplined way of life, these scholars gathered to exchange their views on important Ayurvedic principles. During their stay in the forest, they initiated a scholarly discussion concerning the relationship between Rasa (taste) and Ahara (diet), exploring the significance of taste in understanding the properties and effects of food substances.

Discussion On Rasa

एक एव रस इत्युवाच भद्रकाप्यः, यं पञ्चानामिन्द्रियार्थानामन्यतमं जिह्वावैषयिकं भावमाचक्षते कुशलाः, स पुनरुदकादनन्य इति| द्वौ रसाविति शाकुन्तेयो ब्राह्मणः, छेदनीय उपशमनीयश्चेति| त्रयो रसा इति पूर्णाक्षो मौद्गल्यः, छेदनीयोपशमनीयसाधारणा इति| चत्वारो रसा इति हिरण्याक्षः कौशिकः, स्वादुर्हितश्च स्वादुरहितश्चास्वादुर्हितश्चास्वादुरहितश्चेति| पञ्च रसा इति कुमारशिरा भरद्वाजः, भौमौदकाग्नेयवायव्यान्तरिक्षाः| षड्रसा इति वार्योविदो राजर्षिः, गुरुलघुशीतोष्णस्निग्धरूक्षाः| सप्त रसा इति निमिर्वैदेहः, मधुराम्ललवणकटुतिक्तकषायक्षाराः| अष्टौ रसा इति बडिशोधामार्गवः,मधुराम्ललवणकटुतिक्तकषायक्षाराव्यक्ताः| अपरिसङ्ख्येया रसा इति काङ्कायनो बाह्लीकभिषक्, आश्रयगुणकर्मसंस्वादविशेषाणामपरिसङ्ख्येयत्वात्||८

During the discussion, the sages presented different opinions regarding the number and classification of Rasa (taste). Bhadrakapya proposed that taste is a single form associated with the gustatory sense and closely related to Jala Mahabhuta (the water element). Another scholar suggested a twofold classification based on the actions of substances, namely elimination and pacification. Purnakaksha expanded this view by describing three categories according to their effects.

Hiranyaksha classified Rasa into four groups based on palatability and suitability, distinguishing wholesome and unwholesome substances that are either agreeable or disagreeable in taste. Kumarashira Bharadwaj explained the concept through the five Mahabhutas—Prithvi, Jala, Agni, Vayu, and Akasha—which contribute to the formation of different tastes and their properties.

Varyovida proposed a classification based on six qualities: heaviness, lightness, coldness, heat, unctuousness, and dryness. King Nimi of Videha described seven tastes, including the six commonly recognized tastes along with alkaline taste. Badisha suggested an eightfold classification by adding an unmanifested category to these seven. In contrast, Kankayana Bahlika maintained that tastes are innumerable because substances differ in their composition, qualities, actions, and individual characteristics.

Conclusion By Lord Atreya

षडेव रसा इत्युवाच भगवानात्रेयः पुनर्वसुः, मधुराम्ललवणकटुतिक्तकषायाः| तेषां षण्णां रसानां योनिरुदकं, छेदनोपशमने द्वे कर्मणी, तयोर्मिश्रीभावात् साधारणत्वं, स्वाद्वस्वादुता भक्तिः, हिताहितौ प्रभावौ, पञ्चमहाभूतविकारास्त्वाश्रयाः प्रकृतिविकृतिविचारदेशकालवशाः, तेष्वाश्रयेषु द्रव्यसञ्ज्ञकेषु गुणा गुरुलघुशीतोष्णस्निग्धरूक्षाद्याः; क्षरणात् क्षारः,नासौ रसः द्रव्यं तदनेकरससमुत्पन्नमनेकरसं कटुकलवणभूयिष्ठमनेकेन्द्रियार्थसमन्वितं करणाभिनिर्वृत्तम्; अव्यक्तीभावस्तु खलु रसानां प्रकृतौ भवत्यनुरसेऽनुरससमन्विते वा द्रव्ये; अपरिसङ्ख्येयत्वं पुनस्तेषामाश्रयादीनां भावानां विशेषापरिसङ्ख्येयत्वान्न युक्तम्, एकैकोऽपि ह्येषामाश्रयादीनां भावानां विशेषानाश्रयते विशेषापरिसङ्ख्येयत्वात्, न च तस्मादन्यत्वमुपपद्यते; परस्परसंसृष्टभूयिष्ठत्वान्न चैषामभिनिर्वृत्तेर्गुणप्रकृतीनामपरिसङ्ख्येयत्वं भवति; तस्मान्न संसृष्टानां रसानां कर्मोपदिशन्ति बुद्धिमन्तः| तच्चैव कारणमपेक्षमाणाः षण्णां रसानां परस्परेणासंसृष्टानां लक्षणपृथक्त्वमुपदेक्ष्यामः||९||

Acharya Punarvasu Atreya concluded the discussion by explaining that Rasa can be classified into six distinct types: Madhura (sweet), Amla (sour), Lavana (salty), Katu (pungent), Tikta (bitter), and Kashaya (astringent). He identified Jala Mahabhuta (the water element) as the primary source of taste. He further clarified that the actions of substances may include elimination, pacification, or a combination of both, depending on their properties and effects.According to Acharya Atreya, palatability depends on individual preference, whereas wholesomeness and unwholesomeness are determined by the effects of a substance on the body. The five Mahabhutas—Prithvi, Jala, Agni, Vayu, and Akasha—contribute to the formation of substances that serve as the basis of different tastes. Their characteristics are influenced by factors such as natural composition, geographical location, and time.

He explained that qualities such as heaviness, lightness, coldness, heat, unctuousness, and roughness belong to the substances themselves (Dravya) rather than constituting separate tastes. Similarly, Kshara (alkaline or caustic substance) should not be considered an independent Rasa, because it is produced through a specific preparation process and contains a combination of tastes, predominantly pungent and salty.

Acharya Atreya also discussed Anurasa (secondary or subordinate taste) and the concept of Avyakta Rasa, in which taste is not clearly manifested. He rejected the argument that tastes are innumerable merely because substances, qualities, and actions are numerous. Although a single taste may occur in many substances, its fundamental identity remains unchanged. Likewise, combinations of different tastes do not alter the basic classification of their primary forms.

Panchamahabhutaa

The Five Elements, Their Properties And Actions

अग्रे तु तावद्द्रव्यभेदमभिप्रेत्य किञ्चिदभिधास्यामः| सर्वं द्रव्यं पाञ्चभौतिकमस्मिन्नर्थे; तच्चेतनावदचेतनं च, तस्य गुणाः शब्दादयो गुर्वादयश्च द्रवान्ताः, कर्म पञ्चविधमुक्तं वमनादि

Acharya Atreya first explained the fundamental nature of Dravya (substance), stating that every substance is composed of the five Mahabhutas: Prithvi (earth), Jala (water), Tejas (fire), Vayu (air), and Akasha (ether). Dravya can be classified into two categories: Chetana (sentient) and Achetana (insentient). Its properties include sensory attributes such as Shabda (sound), along with physical qualities ranging from Guru (heaviness) to Drava (fluidity). The actions of substances are classified into five therapeutic categories, including Vamana (emesis) and other procedures used for the elimination of morbid factors from the body.

Properties And Actions Of Panchamahabhuta

श्लोक ११

तत्र द्रव्याणि गुरुखरकठिनमन्दस्थिरविशदसान्द्रस्थूलगन्धगुणबहुलानि पार्थिवानि, तान्युपचयसङ्घातगौरवस्थैर्यकराणि।
द्रवस्निग्धशीतमन्दमृदुपिच्छिलरसगुणबहुलान्याप्यानि, तान्युपक्लेदस्नेहबन्धविष्यन्दमार्दवप्रह्लादकराणि।
उष्णतीक्ष्णसूक्ष्मलघुरूक्षविशदरूपगुणबहुलान्याग्नेयानि, तानि दाहपाकप्रभाप्रकाशवर्णकराणि।
लघुशीतरूक्षखरविशदसूक्ष्मस्पर्शगुणबहुलानि वायव्यानि, तानि रौक्ष्यग्लानिविचारवैशद्यलाघवकराणि।
मृदुलघुसूक्ष्मश्लक्ष्णशब्दगुणबहुलान्याकाशात्मकानि, तानि मार्दवसौषिर्यलाघवकराणि॥११॥

Acharya Charaka describes the properties and functions of substances according to the predominance of the five Mahabhutas.

• Parthiva Dravya (Prithvi Mahabhuta): These substances are heavy, hard, coarse, stable, dense, and predominantly associated with Gandha (smell). They promote growth, compactness, heaviness, and stability in the body.
• Apya Dravya (Jala Mahabhuta): These substances are liquid, unctuous, cold, soft, and slimy, with Rasa (taste) as their predominant sensory characteristic. They promote moisture, lubrication, binding, softness, and nourishment.
• Agneya Dravya (Agni Mahabhuta): These substances are hot, sharp, subtle, light, and relatively dry. They promote heat, digestion, transformation, radiance, and complexion.
• Vayavya Dravya (Vayu Mahabhuta): These substances are light, cold, rough, coarse, and subtle, with Sparsha (touch) as their predominant sensory characteristic. They promote dryness, movement, lightness, and clarity.
• Akashiya Dravya (Akasha Mahabhuta): These substances are soft, light, subtle, and smooth, with Shabda (sound) as their predominant sensory characteristic. They promote softness, the formation of spaces within the body, and lightness.

Thus, the predominance of individual Mahabhutas determines the characteristic properties and actions of substances.

Medicinal Potential Of Substances

श्लोक १२

अनेनोपदेशेन नानौषधिभूतं जगति किञ्चिद्द्रव्यमुपलभ्यते।
तां तां युक्तिमर्थं च तं तमभिप्रेत्य॥१२॥

According to Acharya Charaka, no substance in the universe should be considered entirely devoid of medicinal potential. Any substance may serve a therapeutic purpose when selected and administered rationally, with a definite objective and an appropriate understanding of its properties.

This principle highlights the importance of Yukti (rational application) in Ayurvedic medicine. The therapeutic usefulness of a substance depends on its characteristics, the patient’s condition, and the purpose for which it is used.

Description Of Drug Action

श्लोक १३

न तु केवलं गुणप्रभावादेव द्रव्याणि कार्मुकाणि भवन्ति; द्रव्याणि हि द्रव्यप्रभावाद्गुणप्रभावाद्द्रव्यगुणप्रभावाच्च तस्मिंस्तस्मिन् काले तत्तदधिकरणमासाद्य तां तां च युक्तिमर्थं च तं तमभिप्रेत्य यत् कुर्वन्ति, तत् कर्म; येन कुर्वन्ति, तद्वीर्यं; यत्र कुर्वन्ति, तदधिकरणं; यदा कुर्वन्ति, स कालः; यथा कुर्वन्ति, स उपायः; यत् साधयन्ति, तत् फलम्॥१३॥

Acharya Charaka explains that the action of a medicinal substance does not depend exclusively on its individual qualities. Its intrinsic nature, properties, and the combined influence of these factors determine its action under particular circumstances.

The Important Terms Are Explained As Follows:

• Karma: The action performed by a substance.
• Virya: The potency responsible for producing an action.
• Adhikarana: The site or location where the action occurs.
• Kala: The time at which the action takes place.
• Upaya: The method or means through which the action is produced.
• Phala: The final result or outcome.

These principles emphasize that the therapeutic effect of a substance depends on several interacting factors rather than on a single property.

Combinations Of Rasa

श्लोक १४

भेदश्चैषां त्रिषष्टिविधविकल्पो द्रव्यदेशकालप्रभावाद्भवति, तमुपदेक्ष्यामः॥१४॥

The chapter describes 63 variations of Rasa based on differences in substances, geographical location, and time. These variations arise from the different ways in which the six primary tastes may occur together in dietary and medicinal substances.

श्लोक १५–२२

स्वादुरम्लादिभिर्योगं शेषैरम्लादयः पृथक्।
यान्ति पञ्चदशैतानि द्रव्याणि द्विरसानि तु॥१५॥

The text explains the combinations of the six tastes in a systematic manner. The combinations are classified according to whether two, three, four, five, or all six tastes occur together.

The 63 forms consist of 15 combinations of two tastes, 20 combinations of three tastes, 15 combinations of four tastes, six combinations of five tastes, six individual tastes, and one combination containing all six tastes.

श्लोक २३

त्रिषष्टिः स्यादसङ्ख्येया रसानुरसकल्पनात्।
रसास्तरतमाभ्यां तां सङ्ख्यामतिपतन्ति हि॥२३॥

Although the text identifies 63 basic forms of Rasa, the actual variations become innumerable when differences in Anurasa (secondary taste) and the relative predominance of tastes are considered. This indicates that the taste profile of a substance may vary according to its composition and characteristics.

श्लोक २४

संयोगाः सप्तपञ्चाशत् कल्पना तु त्रिषष्टिधा।
रसानां तत्र योग्यत्वात् कल्पिता रसचिन्तकैः॥२४॥

The chapter distinguishes between the combinations of tastes and the total number of classified forms. The classification is intended to explain the practically relevant combinations that can occur in substances, rather than to suggest that all substances possess identical taste characteristics.

श्लोक २५–२६

क्वचिदेको रसः कल्प्यः संयुक्ताश्च रसाः क्वचित्।
दोषौषधादीन् सञ्चिन्त्य भिषजा सिद्धिमिच्छता॥२५॥

द्रव्याणि द्विरसादीनि संयुक्तांश्च रसान् बुधाः।
रसानेकैकशो वाऽपि कल्पयन्ति गदान् प्रति॥२६॥

A physician should select substances containing a single taste or combinations of different tastes according to the patient’s Dosha, the nature of the disease, and the intended therapeutic outcome. The appropriate choice depends on the properties of the substance and the clinical requirements of the individual.

श्लोक २७

यः स्याद्रसविकल्पज्ञः स्याच्च दोषविकल्पवित्।
न स मुह्येद्विकाराणां हेतुलिङ्गोपशान्तिषु॥२७॥

A physician who understands the variations of Rasa and Dosha can better interpret the causes, signs, and symptoms of diseases and select appropriate therapeutic measures. Knowledge of these principles supports systematic clinical reasoning in Ayurveda.

श्लोक २८

व्यक्तः शुष्कस्य चादौ च रसो द्रव्यस्य लक्ष्यते।
विपर्ययेणानुरसो रसो नास्ति हि सप्तमः॥२८॥

The taste that is clearly perceived first is considered the primary Rasa, whereas a taste that becomes apparent later is described as Anurasa (secondary taste). The chapter does not recognize an unmanifested taste as a separate seventh Rasa.

Paradi Gunas

श्लोक २९–३५

परापरत्वे युक्तिश्च सङ्ख्या संयोग एव च।
विभागश्च पृथक्त्वं च परिमाणमथापि च॥२९॥

संस्कारोऽभ्यास इत्येते गुणा ज्ञेयाः परादयः।
सिद्ध्युपायाश्चिकित्साया लक्षणैस्तान् प्रचक्ष्महे॥३०॥

Acharya Charaka describes ten Paradi Gunas that contribute to the appropriate selection and application of therapeutic substances.

These are Para (superiority), Apara (inferiority), Yukti (rational planning), Sankhya (enumeration), Samyoga (combination), Vibhaga (separation), Prithaktva (distinctness), Parimana (measurement), Samskara (processing), and Abhyasa (repeated practice or habituation).

Their practical significance lies in comparing substances, determining suitable quantities, understanding the effects of processing, and planning treatment according to the patient’s needs. The chapter emphasizes that a sound understanding of these principles is essential for the proper application of Ayurvedic therapeutics.

श्लोक ३६–३७

गुणा गुणाश्रया नोक्तास्तस्माद्रसगुणान् भिषक्।
विद्याद्द्रव्यगुणान् कर्तुरभिप्रायाः पृथग्विधाः॥३६॥

अतश्च प्रकृतं बुद्ध्वा देशकालान्तराणि च।
तन्त्रकर्तुरभिप्रायानुपायांश्चार्थमादिशेत्॥३७॥

These verses emphasize that the properties attributed to Rasa should be understood in relation to the substances in which they occur. The interpretation of classical statements should take into account the context, geographical location, time, and intended meaning of the author.

This approach encourages careful reading of Ayurvedic texts and avoids interpreting individual statements without considering their broader context.

Origin And Basic Composition Of Rasa

श्लोक ३८

षड्विभक्तीः प्रवक्ष्यामि रसानामत उत्तरम्।
षट् पञ्चभूतप्रभवाः सङ्ख्याताश्च यथा रसाः॥३८॥

Acharya Charaka introduces the six primary tastes and explains their relationship with the five Mahabhutas. Each taste develops through a particular combination and predominance of elemental properties.

श्लोक ३९

सौम्याः खल्वापोऽन्तरिक्षप्रभवाः प्रकृतिशीताः लघ्व्यश्चाव्यक्तरसाश्च, तास्त्वन्तरिक्षाद्भ्रश्यमाना भ्रष्टाश्च पञ्चमहाभूतगुणसमन्विता जङ्गमस्थावराणां भूतानां मूर्तीरभिप्रीणयन्ति, तासु मूर्तिषु षडभिमूर्च्छन्ति रसाः॥३९॥

Water is described as naturally cool, light, and initially devoid of clearly manifested taste. As it descends and interacts with the five Mahabhutas, it acquires different characteristics and nourishes living organisms and plants. Through this process, the six tastes become manifest in different substances.

श्लोक ४०

तेषां षण्णां रसानामेकैकस्य यथाद्रव्यं गुणकर्माण्यनुव्याख्यास्यामः॥

The six tastes arise from different proportions of the Mahabhutas. Madhura is associated predominantly with Jala, Amla with Prithvi and Agni, Lavana with Jala and Agni, Katu with Vayu and Agni, Tikta with Vayu and Akasha, and Kashaya with Vayu and Prithvi.

The relative predominance of these elements accounts for the distinctive characteristics of the six tastes. Seasonal changes are also considered relevant to variations in elemental predominance.

श्लोक ४१

तत्राग्निमारुतात्मका रसाः प्रायेणोर्ध्वभाजः, लाघवादुत्प्लवनत्वाच्च वायोरूर्ध्वज्वलनत्वाच्च वह्नेः; सलिलपृथिव्यात्मकास्तु प्रायेणाधोभाजः, पृथिव्या गुरुत्वान्निम्नगत्वाच्चोदकस्य; व्यामिश्रात्मकाः पुनरुभयतोभाजः॥४१॥

According to the text, substances dominated by Agni and Vayu tend to move upward because of their lightness and upward-moving characteristics. Those dominated by Jala and Prithvi tend to move downward because of their heaviness and downward movement. Substances containing a mixed predominance may exhibit both tendencies.

श्लोक ४२

तेषां षण्णां रसानामेकैकस्य यथाद्रव्यं गुणकर्माण्यनुव्याख्यास्यामः॥४२॥

After establishing the elemental basis of the six tastes, Acharya Charaka proceeds to explain the individual properties and actions of each Rasa according to the substances in which it occurs.

Action Of Madhura Rasa And Effects Of Its Excessive Use

तत्र, मधुरो रसः शरीरसात्म्याद्रसरुधिरमांसमेदोस्थिमज्जौजःशुक्राभिवर्धन आयुष्यः षडिन्द्रियप्रसादनो बलवर्णकरः पित्तविषमारुतघ्नस्तृष्णादाहप्रशमनस्त्वच्यः केश्यः कण्ठ्यो बल्यः प्रीणनो जीवनस्तर्पणो बृंहणः स्थैर्यकरः क्षीणक्षतसन्धानकरो घ्राणमुखकण्ठौष्ठजिह्वाप्रह्लादनो दाहमूर्च्छाप्रशमनः षट्पदपिपीलिकानामिष्टतमः स्निग्धः शीतो गुरुश्च| स एवङ्गुणोऽप्येक एवात्यर्थमुपयुज्यमानः स्थौल्यं मार्दवमालस्यमतिस्वप्नं गौरवमनन्नाभिलाषमग्नेर्दौर्बल्यमास्यकण्ठयोर्मांसाभिवृद्धिं श्वासकासप्रतिश्यायालसकशीतज्वरानाहास्यमाधुर्यवमथुसञ्ज्ञास्वरप्रणाशगलगण्डगण्डमालाश्लीपद- गलशोफबस्तिधमनीगलोपलेपाक्ष्यामयाभिष्यन्दानित्येवम्प्रभृतीन् कफजान् विकारानुपजनयति (१)|४३|

Madhura Rasa (Sweet Taste)

Among the six Rasas, Madhura Rasa, due to its compatibility with the body, promotes the nourishment and growth of Rasa Dhatu, Rakta Dhatu, Mamsa Dhatu, Meda Dhatu, Asthi Dhatu, Majja Dhatu, Ojas, and Shukra Dhatu. It promotes longevity, enhances the functioning of the six sense organs, and improves strength and complexion. It pacifies Pitta and Vata, counteracts the effects of poison, and relieves thirst and burning sensations. It is beneficial for the skin, hair, and throat. It promotes strength, nourishment, , satisfaction, tissue growth, and stability. It facilitates the healing of depleted and injured tissues. It provides a soothing sensation to the nose, mouth, throat, lips, and tongue and alleviates burning sensations and fainting. It is especially favoured by bees and ants. Its principal qualities are Snigdha (unctuous), Shita (cold), and Guru (heavy).

Although Madhura Rasa possesses these beneficial properties, its excessive consumption leads to obesity, excessive softness of the body, laziness, excessive sleep, heaviness, loss of appetite, weakness of digestive power, and excessive tissue growth in the mouth and throat. It may also cause dyspnoea, cough, rhinitis, Alasak (a digestive disorder), fever with chills, abdominal distension and obstruction, sweetness in the mouth, vomiting, disturbances of consciousness and voice, Galaganda (goitre), Gandamala (cervical glandular enlargement), Shlipada (elephantiasis), swelling of the throat, disorders of the urinary bladder and blood vessels, coating in the throat, eye diseases, and Abhishyanda (inflammatory eye disorders). These and similar conditions are described as Kaphaja Vikara (disorders caused by aggravated Kapha Dosha).

Actions Of Amla Rasa .And Effects Of Its Excessive Use

अम्लो रसो भक्तं रोचयति, अग्निं दीपयति, देहं बृंहयति ऊर्जयति, मनो बोधयति, इन्द्रियाणि दृढीकरोति, बलं वर्धयति, वातमनुलोमयति, हृदयं तर्पयति, आस्यमास्रावयति, भुक्तमपकर्षयति क्लेदयति जरयति, प्रीणयति, लघुरुष्णः स्निग्धश्च| स एवङ्गुणोऽप्येक एवात्यर्थमुपयुज्यमानो दन्तान् हर्षयति, तर्षयति, सम्मीलयत्यक्षिणी, संवेजयति लोमानि, कफं विलापयति, पित्तमभिवर्धयति, रक्तं दूषयति,मांसं विदहति, कायं शिथिलीकरोति, क्षीणक्षतकृशदुर्बलानां श्वयथुमापादयति, अपि च क्षताभिहतदष्टदग्धभग्नशूनप्रच्युतावमूत्रितपरिसर्पितमर्दितच्छिन्नभिन्नविश्लिष्टोद्विद्धोत्पिष्टादीनि पाचयत्याग्नेयस्वभावात्, परिदहति कण्ठमुरो हृदयं च (२)|४३|.

Amla rasa improves the taste of food, stimulates digestive fire (Agni), promotes body growth and nourishment, and provides energy.It enhances mental function, improves sensory perception, promotes physical strength (Bala), and facilitates the normal downward movement of Vata(Vatanulomana). It nourishes the heart, increases salivary secretions, helps move, moisten, and digest food, and produces a feeling of satisfaction. It is also considered light, hot, and unctuous in nature.Despite these beneficial properties, excessive and exclusive consumption of Amla rasa can cause several adverse effects. It may increase tooth sensitivity, produce thirst, cause involuntary closure of the eyes, and lead to horripilation. It liquefies Kapha, aggravates Pitta, and adversely affects the blood. It may also cause inflammation of the muscles and looseness of body tissues. Swelling may develop in individuals who are weak, injured, emaciated, or debilitated. Due to its heat-producing nature, Amla rasa may promote suppuration in wounds, injuries, bites, burns, fractures, swellings, dislocations, and areas affected by poison, insect contact, or various types of trauma, including compression, excision, incision, puncture, and crushing. Excessive intake may also cause a burning sensation in the throat, chest, and cardiac region.

Actions Of Lavana Rasa .OR Effects Of Its Excessive Use

लवणो रसः पाचनः क्लेदनो दीपनश्च्यावनश्छेदनो भेदनस्तीक्ष्णः सरो विकास्यधःस्रंस्यवकाशकरो वातहरः स्तम्भबन्धसङ्घातविधमनः सर्वरसप्रत्यनीकभूतः, आस्यमास्रावयति, कफं विष्यन्दयति, मार्गान् विशोधयति, सर्वशरीरावयवान् मृदूकरोति, रोचयत्याहारम्, आहारयोगी, नात्यर्थं गुरुः स्निग्ध उष्णश्च| स एवङ्गुणोऽप्येक एवात्यर्थमुपयुज्यमानः पित्तं कोपयति, रक्तं वर्धयति, तर्षयति, मूर्च्छयति , तापयति, दारयति, कुष्णाति मांसानि, प्रगालयति कुष्ठानि, विषं वर्धयति, शोफान् स्फोटयति, दन्तांश्च्यावयति, पुंस्त्वमुपहन्ति, इन्द्रियाण्युपरुणद्भि, वलिपलितखालित्यमापादयति,अपि चलोहितपित्ताम्लपित्तविसर्पवातरक्तविचर्चिकेन्द्रलुप्तप्रभृतीन्विकारानुपजनयति (३)|४३|

Lavana rasa stimulates digestion and appetite, promotes salivation, liquefies Kapha, cleanses body channels, softens tissues, relieves Vata, reduces stiffness, and enhances the taste of food. It is moderately light, unctuous, and hot in nature.

Excessive consumption aggravates Pitta and Rakta, causing thirst, fainting, inflammation, dental weakness, reduced sexual potency, and impaired sensory functions. It may also lead to skin disorders, premature greying, baldness, wrinkles, internal bleeding, acid gastritis, Vatarakta, and eczema.

Actions Of Katu Rasa Or Effects Of Its Excessive Use

कटुको रसो वक्त्रं शोधयति, अग्निं दीपयति, भुक्तं शोषयति, घ्राणमास्रावयति, चक्षुर्विरेचयति, स्फुटीकरोतीन्द्रियाणि, अलसकश्वयथूपचयोदर्दाभिष्यन्दस्नेहस्वेदक्लेदमलानुपहन्ति, रोचयत्यशनं, कण्डूर्विनाशयति , व्रणानवसादयति, क्रिमीन् हिनस्ति, मांसं विलिखति, शोणितसङ्घातं भिनत्ति, बन्धांश्छिनत्ति, मार्गान् विवृणोति, श्लेष्माणं शमयति, लघुरुष्णो रूक्षश्च| स एवङ्गुणोऽप्येक एवात्यर्थमुपयुज्यमानो विपाकप्रभावात् पुंस्त्वमुपहन्ति, रसवीर्यप्रभावान्मोहयन्ति, ग्लापयति, सादयति, कर्शयति, मूर्च्छयति, नमयति, तमयति, भ्रमयति, कण्ठं परिदहति, शरीरतापमुपजनयति, बलं क्षिणोति, तृष्णां जनयति; अपि च वाय्वग्निगुणबाहुल्याद्भ्रमदवथुकम्पतोदभेदैश्चरणभुजपार्श्वपृष्ठप्रभृतिषु मारुतजान् विकारानुपजनयति (४)

Katu rasa cleanses the mouth, stimulates digestion, improves appetite, clears the sense organs, and helps relieve swelling, obesity, itching, and blocked body channels. It promotes nasal and eye secretions, sweating, and wound cleansing, destroys microorganisms, reduces excess Kapha, and is light, hot, and rough in nature.Excessive consumption may impair sexual potency and cause mental confusion, weakness, depression, emaciation, fainting, , burning sensations, thirst, and loss of strength. It may also aggravate Vata, leading to tremors, burning pain, and sharp or tearing pains in the feet, hands, sides, and back.

Actions Of Tikta Rasa Or Effects Of Its Excessive Use

तिक्तो रसः स्वयमरोचिष्णुरप्यरोचकघ्नो विषघ्नः क्रिमिघ्नो मूर्च्छादाहकण्डूकुष्ठतृष्णाप्रशमनस्त्वङ्मांसयोः स्थिरीकरणो ज्वरघ्नो दीपनः पाचनः स्तन्यशोधनो लेखनः क्लेदमेदोवसामज्जलसीकापूयस्वेदमूत्रपुरीषपित्तश्लेष्मोपशोषणो रूक्षः शीतो लघुश्च| स एवङ्गुणोऽप्येक एवात्यर्थमुपयुज्यमानो रौक्ष्यात्खरविषदस्वभावाच्च रसरुधिरमांसमेदोस्थिमज्जशुक्राण्युच्छोषयति, स्रोतसां खरत्वमुपपादयति, बलमादत्ते, कर्शयति, ग्लपयति, मोहयति, भ्रमयति, वदनमुपशोषयति, अपरांश्च वातविकारानुपजनयति (५)

Tikta Rasa (bitter taste), although unpalatable, stimulates appetite and digestion, acts as an antidote and anthelmintic, and helps alleviate fainting, burning sensations, itching, skin disorders, and thirst. It also reduces fever, excess fat, moisture, Pitta, and Kapha, purifies breast milk, and possesses scraping (lekhana), drying, cooling, and light properties. However, excessive consumption may deplete the seven bodily tissues (Rasa, Rakta, Mamsa, Meda, Asthi, Majja, and Shukra), cause dryness and roughness of bodily channels, and lead to weakness, emaciation, dizziness, mental confusion, dry mouth, and other Vata-related disorders.

Actions Of Kashaya Rasa Or Effects Of Its Excessive Use

कषायो रसः संशमनः सङ्ग्राही सन्धानकरः पीडनो रोपणः शोषणः स्तम्भनः श्लेष्मरक्तपित्तप्रशमनः शरीरक्लेदस्योपयोक्ता रूक्षः शीतोऽलघुश्च| स एवङ्गुणोऽप्येक एवात्यर्थमुपयुज्यमान आस्यं शोषयति, हृदयं पीडयति, उदरमाध्मापयति, वाचं निगृह्णाति, स्रोतांस्यवबध्नाति, श्यावत्वमापादयति, पुंस्त्वमुपहन्ति, विष्टभ्य जरां गच्छति, वातमूत्रपुरीषरेतांस्यवगृह्णाति, कर्शयति, ग्लपयति, तर्षयति, स्तम्भयति, खरविशदरूक्षत्वात् पक्षवधग्रहापतानकार्दितप्रभृतींश्च वातविकारानुपजनयति||४३||

Kashaya rasa is soothing, astringent, binding, constricting, healing, absorbent, and haemostatic. It pacifies Kapha, Rakta, and Pitta, reduces bodily fluids, and possesses rough, cold, and slightly light properties.Despite these beneficial qualities, excessive and exclusive use of Kashaya rasa causes dryness of the mouth, cardiac discomfort, abdominal distension, difficulty in speech, constriction of body channels, darkening of complexion, and reduced reproductive potency. It delays digestion and obstructs the passage of flatus, urine, faeces, and semen. It may also lead to emaciation, general weakness, thirst, stiffness, and Vata-related disorders such as hemiplegia, muscle spasms, convulsions, and facial paralysis.

इत्येवमेते षड्रसाः पृथक्त्वेनैकत्वेन वा मात्रशः सम्यगुपयुज्यमाना उपकाराय भवन्त्यध्यात्मलोकस्य, अपकारकराः पुनरतोऽन्यथा भवन्त्युपयुज्यमानाः; तान् विद्वानुपकारार्थमेव मात्रशः सम्यगुपयोजयेदिति||४४||

These six rasas, when used in proper quantity, are beneficial for all human beings, otherwise become more harmful. Hence the wise should use these properly in proper quantity in order to derive benefit.

Veerya (Potency)

भवन्ति चात्र- शीतं वीर्येण यद्द्रव्यं मधुरं रसपाकयोः| तयोरम्लं यदुष्णं च यद्द्रव्यं कटुकं तयोः||४५||

A substance that is madhura in rasa and vipaka is sheeta in veerya. Similarly, a substance that is amla or katu in rasa and vipaka is ushna in veerya.

तेषां रसोपदेशेन निर्देश्यो गुणसङ्ग्रहः| वीर्यतोऽविपरीतानां पाकतश्चोपदेक्ष्यते||४६||
यथा पयो यथा सर्पिर्यथा वा चव्यचित्रकौ| एवमादीनि चान्यानि निर्दिशेद्रसतो भिषक्||४७|

When Veerya and Vipaka are consistent with Rasa, their properties can be determined from the taste itself, as seen in milk and ghee, which are sweet and cooling, and Chavya and Chitraka, which are pungent and heating. In similar cases,the physician should assess the therapeutic properties based on Rasa.

मधुरं किञ्चिदुष्णं स्यात् कषायं तिक्तमेव च| यथा महत्पञ्चमूलं यथाऽब्जानूपमामिषम्||४८||
लवणं सैन्धवं नोष्णमम्लमामलकं तथा| अर्कागुरुगुडूचीनां तिक्तानामुष्णमुच्यते||४९||

There are certain exceptions to this principle. Some substances, despite having sweet, astringent, or bitter tastes, possess heating potency (Ushna Veerya), such as Brihat Panchamula and the meat of aquatic and marsh-dwelling animals. Rock salt, although salty in taste, and Amalaki, despite its sour taste, do not possess heating potency. Similarly, Arka, Aguru, and Guduchi are bitter in taste but exhibit heating potency.

किञ्चिदम्लं हि सङ्ग्राहि किञ्चिदम्लं भिनत्ति च| यथा कपित्थं सङ्ग्राहि भेदि चामलकं तथा||५०||
पिप्पली नागरं वृष्यं कटु चावृष्यमुच्यते| कषायः स्तम्भनः शीतः सोऽभयायामतोऽन्यथा||५१||
तस्माद्रसोपदेशेन न सर्वं द्रव्यामादिशेत्| दृष्टं तुल्यरसेऽप्येवं द्रव्ये द्रव्ये गुणान्तरम्||५२|

Substances with the same Rasa may exhibit different therapeutic effects.For instance, certain sour-tasting substances, such as Kapittha, have an astringent action, whereas Amalaki acts as a mild laxative. Pungent-tasting substances are generally considered to reduce reproductive potency; however, Pippali and Shunthi are exceptions, as they promote reproductive function despite their pungent taste. Similarly, astringent substances generally have a binding effect and cooling potency, whereas Haritaki acts as a laxative and possesses heating potency. Therefore, therapeutic decisions should not be based solely on taste, as substances with the same Rasa may differ in their properties and actions.

रौक्ष्यात् कषायो रूक्षाणामुत्तमो मध्यमः कटुः| तिक्तोऽवरस्तथोष्णानामुष्णत्वाल्लवणः परः||५३||
मध्योऽम्लः कटुकश्चान्त्यः स्निग्धानां मधुरः परः| मध्योऽम्लो लवणश्चान्त्यो रसः स्नेहान्निरुच्यते||५४||
मध्योत्कृष्टावराः शैत्यात् कषायस्वादुतिक्तकाः | स्वादुर्गुरुत्वादधिकः कषायाल्लवणोऽवरः||५५||
अम्लात् कटुस्ततस्तिक्तो लघुत्वादुत्तमोत्तमः| केचिल्लघूनामवरमिच्छन्ति लवणं रसम्||५६||
गौरवे लाघवे चैव सोऽवरस्तूभयोरपि|५७|

Based on six major qualities, the six tastes can be classified into three degrees of intensity.In terms of dryness, astringent taste ranks highest, followed by pungent taste and then bitter taste. Regarding heating potency, salty taste ranks highest, sour taste occupies the middle position, and pungent taste ranks lowest.In terms of unctuousness, sweet taste ranks highest, followed by sour taste and salty taste. With respect to cooling properties, sweet, astringent, and bitter tastes are arranged in descending order of intensity.Regarding heaviness, sweet taste ranks highest, followed by astringent taste and salty taste. In terms of lightness, bitter taste ranks highest, followed by pungent taste and sour taste. Some authorities consider salty taste to be the least light among the tastes. Thus, salty taste is regarded as occupying the lowest position in both heaviness and lightness.

Vipaka (Metabolites)

परं चातो विपाकानां लक्षणं सम्प्रवक्ष्यते||५७||
कटुतिक्तकषायाणां विपाकः प्रायशः कटुः| अम्लोऽम्लं पच्यते स्वादुर्मधुरं लवणस्तथा||५८||

Hereafter, vipaka= Substances having katu, tikta and kashaya rasas often have katu vipaka, amla is transformed into amla, vipaka, and madhura and lavana have madhura vipaka.

मधुरो लवणाम्लौ च स्निग्धभावात्त्रयो रसाः| वातमूत्रपुरीषाणां प्रायो मोक्षे सुखा मताः||५९||
कटुतिक्तकषायास्तु रूक्षभावात्त्रयो रसाः| दुःखाय मोक्षे दृश्यन्ते वातविण्मूत्ररेतसाम्||६०||

Madhura (sweet), Lavana (salty), and Amla (sour) Rasa promote the elimination of Vata (flatus), Mutra (urine), and Purisha (faeces) due to their Snigdha (unctuous) properties.

In contrast, Katu (pungent), Tikta (bitter), and Kashaya (astringent) Rasa may obstruct the elimination of Vata (flatus), Purisha (faeces), Mutra (urine), and Shukra (semen) because of their Ruksha (drying) properties.

शुक्रहा बद्धविण्मूत्रो विपाको वातलः कटुः| मधुरः सृष्टविण्मूत्रो विपाकः कफशुक्रलः||६१||
पित्तकृत् सृष्टविण्मूत्रः पाकोऽम्लः शुक्रनाशनः| तेषां गुरुः स्यान्मधुरः कटुकाम्लावतोऽन्यथा||६

Katu Vipaka adversely affects Shukra Dhatu (reproductive tissue), hinders the elimination of Purisha (faeces) and Mutra (urine), and aggravates Vata Dosha. Madhura Vipaka facilitates the evacuation of faeces and urine and promotes Kapha Dosha and Shukra Dhatu. Amla Vipaka aggravates Pitta Dosha, promotes the elimination of faeces and urine, and diminishes Shukra Dhatu.Among the three types of Vipaka, Madhura Vipaka possesses Guru (heavy) properties, whereas Amla Vipaka and Katu Vipaka are Laghu (light) in nature.

विपाकलक्षणस्याल्पमध्यभूयिष्ठतां प्रति| द्रव्याणां गुणवैशेष्यात्तत्र तत्रोपलक्षयेत्||६३||

According to changes, in Guna (properties) there is also variation in degree (lowest, medium and highest) of vipaka.

मृदुतीक्ष्णगुरुलघुस्निग्धरूक्षोष्णशीतलम्| वीर्यमष्टविधं केचित्, केचिद्द्विविधमास्थिताः||६४||
शीतोष्णमिति, वीर्यं तु क्रियते येन या क्रिया| नावीर्यं कुरुते किञ्चित् सर्वा वीर्यकृता क्रिया||६५||

Some scholars classify Veerya (potency) into eight types: Mridu (soft), Tikshna (sharp), Guru (heavy), Laghu (light), Snigdha (unctuous), Ruksha (dry), Ushna (hot), and Sheeta (cold). Others recognize only two types of Veerya: Ushna (hot) and Sheeta (cold).

In reality, Veerya is the fundamental factor responsible for the actions of a substance. No substance can produce any effect without its potency. Therefore, all therapeutic actions are considered to arise from Veerya.

Characteristics Of Rasa, Veerya, Vipaka

रसो निपाते द्रव्याणां, विपाकः कर्मनिष्ठया| वीर्यं यावदधीवासान्निपाताच्चोपलभ्यते||६६|

Rasa is identified through direct contact with the body, particularly the tongue. Vipaka is determined by observing the final effects of a substance on the body, whereas Veerya is understood through its actions from the time of administration until the substance is eliminated from the body.

Prabhava (Specific Influential Effect)

रसवीर्यविपाकानां सामान्यं यत्र लक्ष्यते| विशेषः कर्मणां चैव प्रभावस्तस्य स स्मृतः||६७||

In cases where, in spite of similarity in rasa, veerya and vipaka, there is difference in action, this (difference) is said to be due to prabhava ( potency).

कटुकः कटुकः पाके वीर्योष्णश्चित्रको मतः| तद्वद्दन्ती प्रभावात्तु विरेचयति मानवम् ||६८||
विषं विषघ्नमुक्तं यत् प्रभावस्तत्र कारणम्| ऊर्ध्वानुलोमिकं यच्च तत् प्रभावप्रभावितम्||६९||
मणीनां धारणीयानां कर्म यद्विविधात्मकम्| तत् प्रभावकृतं तेषां प्रभावोऽचिन्त्य उच्यते ||७०||
सम्यग्विपाकवीर्याणि प्रभावश्चाप्युदाहृतः| किञ्चिद्रसेन कुरुते कर्म वीर्येण चापरम्||७१||
द्रव्यं गुणेन पाकेन प्रभावेण च किञ्चन| रसं विपाकस्तौ वीर्यं प्रभावस्तानपोहति||७२||

For example, Chitraka possesses a pungent taste, pungent post-digestive effect, and heating potency. Danti has similar properties but acts as a purgative, whereas Chitraka does not. This difference is attributed to Prabhava, the specific or distinctive effect of a substance.Similarly, the ability of one poison to counteract another is attributed to Prabhava. The actions of Urdhvabhagahara (emetics) and Anulomana (purgatives) are also explained by this principle. The various effects produced by wearing gemstones are likewise attributed to Prabhava, although these effects remain difficult to explain.Thus, Vipaka, Veerya, and Prabhava have been described. Some substances act primarily through Rasa (taste), others through Veerya (potency), and others through Guna (qualities), Vipaka (post-digestive effect), or Prabhava (specific action).When these factors possess equal strength, Vipaka overrides Rasa, Veerya overrides both Rasa and Vipaka, and Prabhava supersedes all three. These represent their natural hierarchy of relative potency.

Means Of Knowing Rasa

बलसाम्ये रसादीनामिति नैसर्गिकं बलम्| षण्णां रसानां विज्ञानमुपदेक्ष्याम्यतः परम्||७३||
स्नेहनप्रीणनाह्लादमार्दवैरुपलभ्यते| मुखस्थो मधुरश्चास्यं व्याप्नुवँल्लिम्पतीव च||७४||
दन्तहर्षान्मुखास्रावात् स्वेदनान्मुखबोधनात्| विदाहाच्चास्यकण्ठस्य प्राश्यैवाम्लं रसं वदेत्||७५||
प्रलीयन् क्लेदविष्यन्दमार्दवं कुरुते मुखे| यः शीघ्रं लवणो ज्ञेयः स विदाहान्मुखस्य च||७६||
संवेजयेद्यो रसानां निपाते तुदतीव च| विदहन्मुखनासाक्षि संस्रावी स कटुः स्मृतः||७७||
प्रतिहन्ति निपाते यो रसनं स्वदते न च| स तिक्तो मुखवैशद्यशोषप्रह्लादकारकः ||७८||
वैशद्यस्तम्भजाड्यैर्यो रसनं योजयेद्रसः| बध्नातीव च यः कण्ठं कषायः स विकास्यपि||७९||

The characteristics of the six tastes are described as follows. Madhura Rasa (sweet taste) produces unctuousness, pleasure, satisfaction, and softness. When placed in the mouth, it spreads and creates a coating-like sensation. Amla Rasa (sour taste) is identified by tooth sensitivity, excessive salivation, sweating, enhanced taste perception, and a burning sensation in the mouth and throat. Lavana Rasa (salty taste) dissolves quickly and produces moisture, salivation, softness, and a burning sensation in the mouth. Katu Rasa (pungent taste) causes irritation and a sharp, piercing sensation on the tongue, along with burning and secretions from the mouth, nose, and eyes. Tikta Rasa (bitter taste) suppresses the perception of other tastes upon contact with the tongue and produces dryness and loss of unctuousness in the mouth. It may also create a sense of lightness and clarity. Kashaya Rasa (astringent taste) causes dryness, stiffness, and numbness of the tongue, creates a choking sensation in the throat, and possesses a tissue-spreading or depleting effect known as Vikasitva.

एवमुक्तवन्तं भगवन्तमात्रेयमग्निवेश उवाच- भगवन्! श्रुतमेतदवितथमर्थसम्पद्युक्तं भगवतो यथावद्द्रव्यगुणकर्माधिकारे वचः, परं त्वाहारविकाराणां वैरोधिकानां लक्षणमनतिसङ्क्षेपेणोपदिश्यमानं शुश्रूषामह इति||८०||

After listening to Lord Atreya’s explanation, Agnivesha said, “Revered Sir, we have heard your valuable and insightful explanation of Dravya (substances), Guna (qualities), and Karma (actions). We would now like to hear a detailed explanation of incompatible food combinations (Viruddha Ahara).

Concept Of Viruddha (Incompatibility Or Antagonism)

Viruddha Dravya (Incompatible Substances)

तमुवाच भगवानात्रेयः- देहधातुप्रत्यनीकभूतानि द्रव्याणि देहधातुभिर्विरोधमापद्यन्ते; परस्परगुणविरुद्धानि कानिचित्, कानिचित् संयोगात्, संस्कारादपराणि, देशकालमात्रादिभिश्चापराणि, तथा स्वभावादपराणि||८१||

Lord Atreya explained that substances incompatible with the body and its tissues (Deha-Dhatu) produce antagonistic effects known as Viruddha. This incompatibility may arise from differences in properties, combinations, methods of preparation, geographical location, time, dosage, or the natural characteristics of the substances.

Examples Of Incompatible Substances

तत्र यान्याहारमधिकृत्य भूयिष्ठमुपयुज्यन्ते तेषामेकदेशं वैरोधिकमधिकृत्योपदेक्ष्यामः- न मत्स्यान् पयसा सहाभ्यवहरेत्, उभयं ह्येतन्मधुरं मधुरविपाकं महाभिष्यन्दि शीतोष्णत्वाद्विरुद्धवीर्यं विरुद्धवीर्यत्वाच्छोणितप्रदूषणाय महाभिष्यन्दित्वान्मार्गोपरोधाय च||८२||

Among commonly consumed incompatible food combinations, fish and milk are considered an example of Viruddha Ahara in Ayurveda. Although both possess Madhura Rasa (sweet taste) and Madhura Vipaka (sweet post-digestive effect), they differ in their Veerya (potency). Milk has Sheeta Veerya (cooling potency), whereas fish is described as having Ushna Veerya (heating potency). This opposing nature makes them Viruddha Veerya (incompatible in potency). According to Ayurvedic principles, their combined consumption may vitiate Rakta Dhatu (blood tissue), while their Mahabhishyandi property may obstruct the body’s channels (Srotas).

तन्निशम्यात्रेयवचनमनु भद्रकाप्योऽग्निवेशमुवाच- सर्वानेव मत्स्यान् पयसा सहाभ्यवहरेदन्यत्रैकस्माच्चिलिचिमात्, स पुनः शकली लोहितनयनः सर्वतो लोहितराजी रोहिताकारः प्रायो भूमौ चरति, तं चेत् पयसा सहाभ्यवहरेन्निःसंशयं शोणितजानां विबन्धजानां च व्याधीनामन्यतममथवा मरणं प्राप्नुयादिति||८३||

After hearing Atreya’s explanation, Bhadrakapya told Agnivesha that all varieties of fish could be consumed with milk except Chilchima. This fish is described as having scales, red eyes, reddish stripes across its body, and a shape resembling Rohita. It is also said to move on land. According to the classical Ayurvedic account, consuming Chilchima with milk may lead to blood-related disorders (Rakta Vikara), constipation (Vibandha), or even death.

नेति भगवानात्रेयः- सर्वानेव मत्स्यान्न पयसा सहाभ्यवहरेद्विशेषतस्तु चिलिचिमं, स हि महाभिष्यन्दित्वात् स्थूललक्षणतरानेतान् व्याधीनुपजनयत्यामविषमुदीरयति च| ग्राम्यानूपौदकपिशितानि च मधुतिलगुडपयोमाषमूलकबिसैर्विरूढधान्यैर्वा नैकध्यमद्यात्, तन्मूलं हि बाधिर्यान्ध्यवेपथुजाड्यकलमूकतामैण्मिण्यमथवा मरणमाप्नोति| न पौष्करं रोहिणीकं शाकं कपोतान् वा सर्षपतैलभ्रष्टान्मधुपयोभ्यां सहाभ्यवहरेत्, तन्मूलं हि शोणिताभिष्यन्दधमनीप्रवि(ति)चयापस्मारशङ्खकगलगण्डरोहिणीनामन्यतमं प्राप्नोत्यथवा मरणमिति| न मूलकलशुनकृष्णगन्धार्जकसुमुखसुरसादीनि भक्षयित्वा पयः सेव्यं, कुष्ठाबाधभयात्| न जातुकशाकं न निकुचं पक्वं मधुपयोभ्यां सहोपयोज्यम्, एतद्धि मरणायाथवा बलवर्णतेजोवीर्योपरोधायालघुव्याधये षाण्ढ्याय चेति| तदेव निकुचं पक्वं न माषसूपगुडसर्पिर्भिः सहोपयोज्यं वैरोधिकत्वात्| तथाऽऽम्राम्रातकमातुलुङ्गनिकुचकरमर्दमोचदन्तशठबदरकोशाम्रभव्यजाम्बवकपित्थतिन्तिडीक- पारावताक्षोडपनसनालिकेरदाडिमामलकान्येवम्प्रकाराणि चान्यानि द्रव्याणि सर्वं चाम्लं द्रवमद्रवं च पयसा सह विरुद्धम्| तथा कङ्गुवनकमकुष्ठककुलत्थमाषनिष्पावाः पयसा सह विरुद्धाः| पद्मोत्तरिकाशाकं शार्करो मैरेयो मधु च सहोपयुक्तं विरुद्धं वातं चातिकोपयति| हारिद्रकः सर्षपतैलभृष्टो विरुद्धः पित्तं चातिकोपयति| पायसो मन्थानुपानो विरुद्धः श्लेष्माणं चातिकोपयति| उपोदिका तिलकल्कसिद्धा हेतुरतीसारस्य| बलाका वारुण्या सह कुल्माषैरपि विरुद्धा, सैव शूकरवसापरिभृष्टा सद्यो व्यापादयति| मयूरमांसमेरण्डसीसकावसक्तमेरण्डाग्निप्लुष्टमेरण्डतैलयुक्तं सद्यो व्यापादयति| हारिद्रकमांसं हारिद्रसीसकावसक्तं हारिद्राग्निप्लुष्टं सद्यो व्यापादयति; तदेव भस्मपांशुपरिध्वस्तं सक्षौद्रं सद्यो मरणाय| मत्स्यनिस्तालनसिद्धाः पिप्पल्यस्तथा काकमाची मधु च मरणाय| मधु चोष्णमुष्णार्तस्य च मधु मरणाय| मधुसर्पिषी समघृते, मधु वारि चान्तरिक्षं समघृतं, मधु पुष्करबीजं, मधु पीत्वोष्णोदकं, भल्लातकोष्णोदकं, तक्रसिद्धः कम्पिल्लकः, पर्युषिता काकमाची, अङ्गारशूल्यो भासश्चेति विरुद्धानि| इत्येतद्यथाप्रश्नमभिनिर्दिष्टं भवतीति||८४||

Lord Atreya explained that fish should not be consumed with milk, particularly Chilchima, because of its channel-obstructing properties. According to Ayurvedic principles, this combination may produce disorders and aggravate the effects of Ama Visha (toxic metabolic substances). The meat of domestic, marsh-dwelling, and aquatic animals should not be combined with honey, sesame seeds, jaggery, milk, black gram, radish, lotus stalks, or sprouted grains, as these combinations are associated with deafness, visual impairment, tremors, chills, unclear speech, speechlessness, a nasal voice, or even death. The leaves of Pushkara or Rohini, as well as pigeon meat cooked in mustard oil, should not be consumed with honey and milk because this combination is described as causing impaired blood circulation, vascular obstruction, epilepsy, goitre, Rohini disease, or death. Milk should not be consumed after eating radish, garlic, Shigru, Arjaka, Tulsi, or similar substances, as this is considered to increase the risk of skin disorders. The leaves of Jatuka and ripe Nikucha fruit should not be combined with honey and milk, as these combinations are described as causing death, reduced strength, loss of complexion, diminished vitality, impaired reproductive function, and other serious disorders. Ripe Nikucha fruit should also be avoided with black gram soup, jaggery, and ghee because these substances are considered incompatible. Sour fruits such as Amra, Amrataka, Matulunga, Nikucha, Karamarda, Mocha, Dantashatha, Badara, Koshamra, Bhavya, Jambu, Kapittha, Tintidika, Paravata, Akshoda, Panasa, Narikela, Dadima, and Amalaki, along with other sour foods and liquids, are considered incompatible with milk. Kangu, Vanaka, Makushthaka, Kulattha, black gram, and Nikucha are also described as incompatible with milk. The combined consumption of Padmottarika, Kusumbha, sugar, Maireya wine, and honey is said to aggravate Vata significantly. Haridraka bird cooked in mustard oil is described as aggravating Pitta, while Payasa (rice cooked in milk) followed by Mantha (a drink prepared from roasted grain flour) is considered to aggravate Kapha. Upodika cooked with sesame paste is traditionally associated with diarrhoea. Balaka (crane) meat consumed with Varuni wine or Kulmada (soaked and roasted grains) is considered incompatible, while crane meat fried in animal fat is described as causing sudden death. Peacock meat cooked on an Eranda stick over a fire made from castor wood and mixed with castor oil is likewise described as causing sudden death. Similarly, Haridraka bird cooked on a Haridra stick over a fire made from turmeric wood is said to have fatal effects. Mixing the same preparation with ash, dust, and honey is also described as potentially fatal. Pippali fried in the oil used for cooking fish and Kakamachi mixed with honey are likewise listed among harmful combinations. Heated honey consumed by a person suffering from excessive body heat is considered dangerous. Other incompatible combinations include honey and ghee in equal proportions, honey and rainwater in equal proportions, honey with lotus seeds, drinking hot water after consuming honey, drinking hot water after taking Bhallataka, Kampillaka prepared with buttermilk, and stale Kakamachi or Bhasa roasted on an iron rod. Thus, the classical Ayurvedic text presents various examples of incompatible foods and food combinations, explaining their potential harmful effects according to traditional principles.

Definition Of Viruddha (Incompatibility)

भवन्ति चात्र श्लोकाः-
यत् किञ्चिद्दोषमास्राव्य न निर्हरति कायतः| आहारजातं तत् सर्वमहितायोपपद्यते||८५||

The entire drug ,a diet that excites the dosha but does not eliminate it out of the body, is harmful.

Types Of Viruddha (Incompatibility)

यच्चापि देशकालाग्निमात्रासात्म्यानिलादिभिः| संस्कारतो वीर्यतश्च कोष्ठावस्थाक्रमैरपि||८६||
परिहारोपचाराभ्यां पाकात् संयोगतोऽपि च| विरुद्धं तच्च न हितं हृत्सम्पद्विधिभिश्च यत्||८७||
विरुद्धं देशतस्तावद्रूक्षतीक्ष्णादि धन्वनि| आनूपे स्निग्धशीतादि भेषजं यन्निषेव्यते||८८||
कालतोऽपि विरुद्धं यच्छीतरूक्षादिसेवनम्| शीते काले, तथोष्णे च कटुकोष्णादिसेवनम्||८९||
विरुद्धमनले तद्वदन्नपानं चतुर्विधे| मधुसर्पिः समधृतं मात्रया तद्विरुध्यते||९०||
कटुकोष्णादिसात्म्यस्य स्वादुशीतादिसेवनम्| यत्तत् सात्म्यविरुद्धं तु विरुद्धं त्वनिलादिभिः||९१||
या समानगुणाभ्यासविरुद्धान्नौषधक्रिया| संस्कारतो विरुद्धं तद्यद्भोज्यं विषवद्भवेत्||९२||
एरण्डसीसकासक्तं शिखिमांसं यथैव हि| विरुद्धं वीर्यतो ज्ञेयं वीर्यतः शीतलात्मकम्||९३||
तत् संयोज्योष्णवीर्येण द्रव्येण सह सेव्यते| क्रूरकोष्ठस्य चात्यल्पं मन्दवीर्यमभेदनम्||९४||
मृदकोष्ठस्य गुरु च भेदनीयं तथा बहु| एतत् कोष्ठविरुद्धं तु, विरुद्धं स्यादवस्थया||९५||
श्रमव्यवायव्यायामसक्तस्यानिलकोपनम्| निद्रालसस्यालसस्य भोजनं श्लेष्मकोपनम्||९६||
यच्चानुत्सृज्य विण्मूत्रं भुङ्क्ते यश्चाबुभुक्षितः| तच्च क्रमविरुद्धं स्याद्यच्चातिक्षुद्वशानुगः||९७||
परिहारविरुद्धं तु वराहादीन्निषेव्य यत्| सेवेतोष्णं घृतादींश्च पीत्वा शीतं निषेवते||९८||
विरुद्धं पाकतश्चापि दुष्टदुर्दारुसाधितम्| अपक्वतण्डुलात्यर्थपक्वदग्धं च यद्भवेत्| संयोगतो विरुद्धं तद्यथाऽम्लं पयसा सह||९९||
अमनोरुचितं यच्च हृद्विरुद्धं तदुच्यते| सम्पद्विरुद्धं तद्विद्यादसञ्जातरसं तु यत्||१००||
अतिक्रान्तरसं वाऽपि विपन्नरसमेव वा| ज्ञेयं विधिविरुद्धं तु भुज्यते निभृते न यत्| तदेवंविधमन्नं स्याद्विरुद्धमुपयोजितम्||१०१|

Food is considered incompatible (Viruddha Ahara) when it conflicts with factors such as place, time, digestive capacity, dosage, individual suitability, Dosha, preparation, potency, bowel condition, health status, eating sequence, indications and contraindications, cooking methods, food combinations, palatability, nutritional qualities, and dietary rules. Consuming dry and sharp foods in arid regions or oily and cold foods in marshy areas is considered incompatible with the environment. Similarly, eating dry and cold foods during winter or hot and pungent foods during summer may be unsuitable. Combining honey and ghee in equal quantities is regarded as incompatible in dosage. Food choices that contradict an individual’s habitual diet or Dosha constitution may also be unsuitable. Improper processing, combining substances with opposing potencies, inappropriate medicines for bowel conditions, and unsuitable diets during particular health conditions are further examples. Eating without appetite, consuming food before eliminating bodily wastes, improper cooking, combining sour foods with milk, eating unpalatable or damaged food, and disregarding appropriate dietary practices are also classified as forms of incompatibility.

Diseases Due To Incompatibility

षाण्ढ्यान्ध्यवीसर्पदकोदराणां विस्फोटकोन्मादभगन्दराणाम्| मूर्च्छामदाध्मानगलग्रहाणां पाण्ड्वामयस्यामविषस्य चैव||१०२||
किलासकुष्ठग्रहणीगदानां शोथाम्लपित्तज्वरपीनसानाम् | सन्तानदोषस्य तथैव मृत्योर्विरुद्धमन्नं प्रवदन्ति हेतुम्||१०३||

The consumption of incompatible foods (Viruddha Ahara) may contribute to various health disorders, including impaired reproductive function, visual impairment, erysipelas, ascites, pustular eruptions, mental disturbances, anal fistula, fainting, unconsciousness, abdominal distension, throat spasms, anaemia, toxic reactions (Ama Visha), leucoderma, leprosy, digestive disorders (Grahani Roga), oedema, acid-related gastric disorders, fever, rhinitis, hereditary abnormalities, and, in severe cases, death.

Management Of Incompatibility

एषां खल्वपरेषां च वैरोधिकनिमित्तानां व्याधीनामिमे भावाः प्रतिकारा भवन्ति| तद्यथा- वमनं विरेचनं च, तद्विरोधिनां च द्रव्याणां संशमनार्थमुपयोगः, तथाविधैश्च द्रव्यैः पूर्वमभिसंस्कारः शरीरस्येति||१०४||

The adverse effects of incompatible foods can be managed through various measures, including therapeutic emesis, purgation, administration of suitable antidotal remedies, and gradual adaptation of the body by introducing similar substances beforehand.

भवतश्चात्र- विरुद्धाशनजान् रोगान् प्रतिहन्ति विवेचनम्| वमनं शमनं चैव पूर्वं वा हितसेवनम्||१०५||
सात्म्यतोऽल्पतया वाऽपि दीप्ताग्नेस्तरुणस्य च| स्निग्धव्यायामबलिनां विरुद्धं वितथं भवेत्||१०६|

The adverse effects of incompatible foods (Viruddha Ahara) may be managed through therapeutic purgation, emesis, pacifying treatments, or the prior consumption of wholesome substances. According to Ayurvedic principles, the harmful effects of incompatible food may be reduced by individual adaptation, consuming small quantities, having strong digestive capacity, being young and physically strong, and maintaining adequate body unctuousness and regular physical activity.

Summary

तत्र श्लोकाः-
मतिरासीन्महर्षीणां या या रसविनिश्चये| द्रव्याणि गुणकर्मभ्यां द्रव्यसङ्ख्या रसाश्रया||१०७||
कारणं रससङ्ख्याया रसानुरसलक्षणम्| परादीनां गुणानां च लक्षणानि पृथक्पृथक्||१०८||
पञ्चात्मकानां षट्त्वं च रसानां येन हेतुना| ऊर्ध्वानुलोमभाजश्च यद्गुणातिशयाद्रसाः||१०९||
षण्णां रसानां षट्त्वे च सविभक्ता विभक्तयः| उद्देशश्चापवादश्च द्रव्याणां गुणकर्मणि||११०||
प्रवरावरमध्यत्वं रसानां गौरवादिषु| पाकप्रभावयोर्लिङ्गं वीर्यसङ्ख्याविनिश्चयः||१११||
षण्णामास्वाद्यमानानां रसानां यत् स्वलक्षणम्| यद्यद्विरुध्यते यस्माद्येन यत्कारि चैव यत्||११२||
वैरोधिकनिमित्तानां व्याधीनामौषधं च यत्| आत्रेयभद्रकाप्यीये तत् सर्वमवदन्मुनिः||११३||

This chapter presents the various perspectives of ancient sages on Rasa (taste), along with the classification of medicinal substances according to their properties and actions. It discusses the number and significance of the six Rasas, their definitions, the concept of Anurasa (secondary taste), and the Paradi Gunas (specific qualities). It also explains the contribution of the five Mahabhutas to the six Rasas, the predominance of properties in upward- and downward-acting substances, variations in taste combinations, and exceptions to the usual properties and therapeutic effects of drugs. Furthermore, it describes the three degrees of Rasas based on their qualities, the concepts of Vipaka (post-digestive effect) and Prabhava (specific action), the classification of Veerya (potency), and the characteristics of the six Rasas. Finally, it examines Viruddha Ahara (incompatible food), its causes, effects, and management, as discussed in the chapter on Atreya, Bhadrakapya, and other sages.