Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

Sdtmya (or upa£aya) is of three kinds : viz., superior, inferior, and middling, according to the classification.

It is, again, of seven kinds, having regard to each of the six tastes (severally) and to all the six tastes (jointly).

Of these, that Sdtmya which has reference to all the tastes is called superior : that which has reference to only one taste is inferior. That is called middling Sdtmya which lies between the superior and the inferior ( that is, which has reference neither to all the tastes, nor to one, but to two or three or four, &c.)

One should, by inferior and middling Sdtmya , gradually attain to that which is superior. Even when one has attained to that Sdtmya which has reference to all the tastes, one should pursue only that which is beneficial by a thorough examination of the ordinances with respect to food, the especial rules or excep¬ tions, and the reasons thereof.*15

* What is stated in this aphorism is this : one accustoms oneself to various things, — that is, articles lof food and drink, or practices. By repeated use or indulgence, these cease to be productive of those injurious consequences which they are capable of otherwise producing. This agreement of a thing or practice with one’s constitution is known by the technical word satmya. There is another technical word, upagaya. Both these have the same sense, for both imply the agreement or suitability of articles of diet and practices with or to individual constitutions.

This agreement is, necessarily, of three kinds, viz., superior, inferior, and middling : for in the case of some articles, the agreement, in point of degree, is great or less, or between the two. Some articles may agree very well, some not so well, and some tolerably Well.

Having reference to the objects themselves, the agreement may be spoken of as of seven kinds ; that is, as regards each of the six tastes individually, and as regards all the tastes collectively. Things sweet agree with one ; with another, only that which is bitter agrees ; with a third, only that which is pungent agrees ; &c., while in the case of some, all the tastes agree. It is obvious that that agreement which has reference to all the tastes must be spoken of as superior. That, again, which has reference to any one of the tastes, must be inferior. While, an agreement with two tastes, or with three, or four, or five, must occupy a middle position in point of excellence.

It goes without saying that when in the case of one there is either inferior agreement or a middling one, that is, when one is accustomed to only one taste or a few, one should strive to accustom oneself to all the tastes. That would

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p. 454

In this matter, verily, there are these eight considerations rela* ting to the ordinances about food and drink and their exceptions or limitations,*

They are as follows : — i. Prakriti (Nature), 2. Karana ( Transmutation ), 3. Samyoga ( combination ), 4. Ragi ( Measure ), 5. Dega ( place of origin &c.), 6. Kctla (season and age ), 7.

Upayoga-Samstha ( conditions of use ), and 8. Upayoktri ( taker himself of food and drink ).fls

These are the eight considerations.

Among these, that is called Prakriti which is Nature. The nature, again, of articles of food and drugs implies the natural attributes of heaviness and the rest inhering in them: such as those of Masha and Mudga, or of the boar and the deer.17J

That, again, is called Karana which is a. transmutation or improvement of the products of Nature. Verily, the super-inducing of other attributes is said to be Transmutation or Improvement. Those attributes are induced by the refinenent brought about by contact with water and fire, by churning, by (virtue of ) place and time, and perfuming, steeping, &c, as also by excellence secure perfect health. Lastly, even, when one has accustomed oneself to alt the tastes, one cannot, without injury, actually always indulge in all the tastes.. When one, for example, is feverish, one must avoid some of the tastes. At other times other tastes should be avoided. The fact is, bearing the ordinances in respect of food and drink in mind, the especial rules or exceptions, and the reasons whereupon those ordinances and those exceptions depend, one should eat and drink particular things even though one may be accustomed to all kinds of tastes.

The word ‘ayatana,’ as explained by Chakrapani, means here ‘hetu’ or reasons. — T.

* The word 'ayatana’ implies, as already explained, 'hetu' or reasons. Hence, ‘consideration’ would be better. — T.

f Each of these terms has been fully explained below. The English equivalents given express their senses approximately. They are not to be taken as exact renderings. — T.

+ Masha is the Phaseolus radiatus, Roxb. Mudga is Phaseolus Mungo , Linn. The former is heavy, the latter light ; so also, the boar, i. e., pork, is heavy ; white the flesh of the deer is light.— T .

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through length of time, and ( use of dfferent kinds of ) vessels and the rest.*1**

Samyoga is the state of union of two or more articles.

This produces especial consequences which the articles, exis¬ ting separately, do not produce.