Bhagavad Gita - Chapter 17 - Shloka (Verse) 9

व्याख्या -- कटु -- करेला? ग्वारपाठा आदि अधिक कड़वे पदार्थ अम्ल -- इमली? अमचूर? नींबू? छाछ? सड़न पैदा करके बनाया गया सिरका आदि अधिक खट्टे पदार्थ लवणम् -- अधिक नमकवाले पदार्थ अत्युष्णम् -- जिनसे भाप निकल रही हो? ऐसे अत्यन्त गरमगरम पदार्थ तीक्ष्णम् -- जिनको खानेसे नाक? आँख? मुख और सिरसे पानी आने लगे? ऐसे लाल मिर्च आदि अधिक तीखे पदार्थ रूक्षम् -- जिनमें घी? दूध आदिका सम्बन्ध नहीं है? ऐसे भुने हुए चने? सतुआ आदि अधिक रूखे पदार्थ और विदाहिनः -- राई आदि अधिक दाहकारक पदार्थ (राईको दोतीन घंटे छाछमें भिगोकर रखा जाय? तो उसमें एक खमीर पैदा होता है? जो बहुत दाहकारक होता है)।आहारा राजसस्येष्टाः -- इस प्रकारके भोजनके (भोज्य? पेय? लेह्य और चोष्य) पदार्थ राजस मनुष्यको प्यारे होते हैं। इससे उसकी निष्ठाकी पहचान हो जाती है। दुःखशोकामयप्रदाः -- परन्तु ऐसे पदार्थ परिणाममें दुःख? शोक और रोगोंको देनेवाले होते हैं। खट्टा? तीखा और दाहकारक भोजन करते समय मुख आदिमें जो जलन होती है? यह दुःख है। भोजन करनेके बाद मनमें प्रसन्नता नहीं होती? प्रत्युत स्वाभाविक चिन्ता रहती,है? यह शोक है। ऐसे भोजनसे शरीरमें प्रायः रोग होते हैं।

कड़वे? खट्टे? लवणयुक्त? आति उष्ण? तीक्ष्ण? रूखे और दाहकारक? एवं दुःख? चिन्ता और रोगोंको उत्पन्न करनेवाले अर्थात् जो दुःख? शोक और रोगोंको उत्पन्न करते हों? ऐसे आहार राजस पुरुषको प्रिय होते हैं। यहाँ अति शब्द सबके साथ जो़ड़ना चाहिये? जैसे अति कड़वे? अत्यन्त खट्टे? अति तीक्ष्ण इत्यादि।

He shows the specific foods that are the object of the Rajasic person's fondness—"Katu," etc. "Katu"—means bitter here, because "Katuka" (pungent) is referred to by the word "Tikshna" (sharp). "Ruksha"—devoid of unctuousness (dry); "Vidahi"—causing burning sensation.

The word "Ati" (excessive) should be connected everywhere, he indicates—"Atikatu" (excessively bitter), etc.

"Duhkha"—immediate pain; "Shoka"—sorrow born of separation from the desired (mental distress); "Amaya"—disease.

He illustrates the foods dear to the Rajasic person—"Katu," etc. The word "Ati" (excessive) should be connected with all, like Katu etc.

"Atikatu"—Neem etc.; "Atyamla"—Lemon etc.; "Atilavana"—Excessive rock salt etc.; "Atyushna"—Burning the mouth etc.; "Atitikshna"—Black pepper etc.; "Atiruksha"—Devoid of even a trace of oil, like Kangu, Kodrava (millet) etc.; "Atividahi"—Causing burning, like mustard etc.

Such excessively bitter foods etc. give "Duhkha"—immediate pain; "Shoka"—mental distress arising from the disease produced later; and "Amaya"—disease. Thus they are "Duhkashokamayapradah" (givers of pain, sorrow, and disease).

Such foods are "Rajasapriya"—desired by the Rajasic person. Those fond of such food should be known as Rajasic; and those desiring welfare should avoid such foods, this is the meaning.

"Katu," etc. The word "Ati" relates to everywhere.

"Atikatu"—Neem etc.; "Atyamla, Atilavana, Atyushna"—are well known. "Atitikshna"—Pepper etc. "Atiruksha"—Devoid of oil, Kangu, Kodrava etc. "Atividahi"—Mustard etc.

"Duhkha"—Immediate pain; "Shoka"—Subsequent mental distress; "Amaya"—Disease caused by creating imbalance in bodily humors; givers of these (are Rajasic foods).

Foods possessing "Katu" (bitter/pungent) taste, "Amla" (sour) taste, excessive in "Lavana" (salt), "Atyushna" (very hot), "Atitikshna" (very sharp), "Ruksha" (dry), and "Vidahi" (burning)—thus Katu, Amla, Lavana, Atyushna, Tikshna, Ruksha, and Vidahi foods.

Those which are difficult to use/harmful due to excessive cold or excessive sharpness etc. are "Tikshna." Those that cause drying up are "Ruksha." Those that generate heat/burning are "Vidahi." Such foods are desired by the Rajasic person.

And being full of Rajas, and being of the nature of pain, sorrow, and disease, they are enhancers of pain, sorrow, and disease, and (consequently) enhancers of Rajas.

Similarly—"Katu," etc. The word "Ati" (excessive) is connected to all seven, beginning with Katu.

"Atikatu"—Neem etc.; "Atyamla" (excessively sour), "Atilavana" (excessively salty), and "Atyushna" (excessively hot) are well-known. "Atitikshna"—Black pepper etc.; "Atiruksha"—Kangu, Kodrava (millet) etc.; "Atividahi"—Mustard etc.

Foods that are excessively bitter etc. are desired by the Rajasic person.

"Duhkha"—immediate burning of the heart/mind etc.; "Shoka"—subsequent mental distress/depression; "Amaya"—disease. Since they "Pradadati" (give/yield) these, they are so described.

[17.9] Since other tastes are going to be described as non-Sattvic, and following the abundance of their usage, the word 'Rasa' (Juicy/Tasteful) here refers to a specific taste; he says — 'Madhurarasopetah' (Endowed with sweet taste). By this, it is also shown that the suffix (in Rasyah) is indicative of mere connection. Or 'Rasyante' (are tasted/relished), hence 'Rasyah'. There, 'Madhurarasopetah' is the statement of the cause. For sweetness is a special cause for the maintenance of the body compared to other tastes. As stated by Vagbhata — 'Sweet, sour, saline, bitter, pungent, and astringent are the tastes; relying on the six substances, they are strength-giving in the preceding order' [Ashtangahridaya Sutra 1.14, 15]. And food for a healthy person is regulated to be predominantly of sweet taste — 'Consisting of six tastes, predominantly sweet, not too fast nor too slow' [Ashtangahridaya Sutra 7.36]. And at times like sleeping etc., sweet alone is prescribed. Similarly, food endowed with unctuousness (Sneha) opposes dryness and prevents the body from breaking down due to dry Vata; this is also determined from Ayurveda.

Since stability of form is impossible in the food being eaten, and since it is secondary (aguna?); the intended stability is characterized by long-lasting duration of the result accomplished by it — namely strength etc. and the transformation into the seven Dhatus like chyle, blood, flesh, fat, bone, marrow, and semen which are the cause of the stability of the aggregate called the body; he says — 'Sthiraparinamah' (Of stable transformation/result).

'Hridyatva' (Pleasing to the heart) here means generating pleasure by mere sight due to the absence of features like disgusting arrangement etc. even before consumption; he says — 'Ramaniyavisheshah' (Having pleasing features). Intending that this is an implied indication for all those (foods) in which there is agreement between both Dharma Shastra and Ayurveda, he says — 'Evamvidhah' (Of such kind). By this, the previously stated 'regulated food' (Yuktahara) is also explained. ||17.9||

Since words 'Katu' (Pungent) and 'Amla' (Sour) are used specifically for Trikatu, Tamarind etc., to exclude the intention of only those, he says — 'Katurasah Amlarasah' (Having pungent taste, having sour taste). Since even for Sattvic (food), addition of salt is permitted for mere taste in times other than vows (Vratas) etc.; and since salt by itself cannot be food; and since direct (visible) salt is clearly prohibited as equal to beef; here the word 'Lavana' refers to (excess) relative to that (permitted measure); with this intention he says — 'Lavanotkatah' (Excessive in salt).

Since 'Unctuous, hot, wholesome, and little' [Ashtangahridaya Sutra 7.47] food is prescribed, 'Atyushna' (Excessively hot) is qualified (to distinguish from warm). To dispel the error that pungent etc. are 'burning' (vidahin), there is a compound word usage here. Since even sharp substances like pepper etc. are permitted in measure for flavoring respective items, the connection of the prefix (Ati - excessive) is shown there too. Since 'hot' is mentioned separately, the word 'Tikshna' (Sharp) here is not a synonym for it; in Ayurveda, 'sharpness' is stated for quick-acting substances like pepper etc.; therefore here, substances which are most adverse from the moment of use are 'Tikshna'; with this intention he illustrates — 'Atishaitya' (Excessive cold...), etc.

Intending that 'roughness' (raukshya) is the quality opposite to unctuousness (sneha), he says — 'Shoshakarah rukshah' (Drying and rough). Aggravation of Vata is established by this. Here in the word 'Vidahi', he manifests the intended meaning of the stem and suffix — 'Tapakarah' (Causing heat/burning). Meaning, aggravating Pitta. 'Evamvidhah' — as before. He reminds of the previously stated 'Source of thirst and grief' [14.7] etc. — with 'Rajomayatvat' (Due to being full of Rajas). And that pungent etc. are causes of pain etc. is mostly established by agreement and difference and clarified by Ayurveda. Causing pain; causing grief through imbalance of Dhatus etc.; causing disease (Amaya) in course of time through regret etc. born of remembering that. Not only here like Tamas is it the cause of pain etc., but also traditionally in the other world and in another body; with this intention, he states the meaning established by the same logic as Sattva-increasing Sattvic food — 'Rajovardhanashca' (And increasing Rajas).

क्रियाशील तथा कामक्रोधादि प्रवृत्ति वाले रजोगुणी लोगों को इस श्लोक में कथित कटु अम्ल आदि आहार अत्यन्त प्रिय होता है। ऐसे आहार से वह अपने शरीर में शाक्ति का अनुभव तो करता है? परन्तु अन्तत इन सबका परिणाम दुख रोग और चिन्ता ही होता है। इस प्रकार के आहार की रुचि उत्पन्न हो जाने पर उसे संयमित रखना दुष्कर हो जाता है।प्रस्तुत प्रकरण से कोई अध्येता यह न समझ ले कि केवल आहार के परिवर्तन और संयम से ही विचारों का परिवर्तन संभव हो सकता है। भगवान् श्रीकृष्ण का कथन यह है कि सात्त्विक या राजसिक विचारों के लोगों को उपर्युक्त प्रकार के पदार्थ रुचिकर लगते हैं। अर्थात् विचारों के परिवर्तन से आहार में परिवर्तन आता है।

"Food" (Ahara) is also threefold due to the distinctions of Sattva etc., like faith. So too are "Sacrifice, Austerity, and Charity."

That is stated—from "Ahara" up to "Tamasapriyam" (end of verse 10).

(Regarding 'Yatayamam' in verse 10): "Yata yamah yasya"—That of which the 'Yamas' (watches/time segments) have passed.

"Katu," etc. The word "Ati" (excessive) should be applied to all seven qualities, Katu etc.

"Katu" here means "Tikta" (bitter), because the pungent taste (usually called Katu) is referred to by the word "Tikshna" (sharp). Among them, "Atikatu"—Neem etc.; "Atyamla, Atilavana, Atyushna"—are well-known. "Atitikshna"—Pepper etc.; "Atiruksha"—devoid of unctuousness (oil/fat), like Kangu, Kodrava etc.; "Atividahi"—causing burning sensation, like mustard (Rajika) etc.

"Duhkha"—immediate pain; "Shoka"—subsequent mental distress; and "Amaya"—disease. Since these foods produce these results through the imbalance of bodily humors (dhatus), such foods are desired by the Rajasic person.

By these signs, Rajasic persons are to be known, and these foods should be disregarded by Sattvic persons, this is the meaning.

He describes the Rajasic foods—"Katu," etc. The word "Ati" (excessive) is connected continuously everywhere with Katu and the rest. "Atikatu"—Bitter gourd (Karavella) etc.; "Atyamla"—Hog plum (Amrataka) etc.; "Atilavana"—Appetizing herbs rich in alkali/salt etc.; "Atyushna"—Steaming hot cooked food etc.; "Atitikshna"—Pepper etc.; "Atiruksha"—Chickpea, lentil, Kodrava etc.; "Atividahi"—Mustard (Rajika) etc.

Thus, these excessively bitter foods etc., which are devoid of the five great sacrifices and prepared only for oneself (svartha-krita), are desired by the Rajasic person.

They are "Duhkashokamayapradah"—"Duhkha" (Pain): in the form of irritation of the tongue etc. at the very time of eating; "Shoka" (Grief): in the form of regret for having eaten, caused by indigestion and belching etc. after eating; "Amaya" (Disease): fever etc. Since they "Pradadati" (give/yield) all these, they are so described. Those who consume such food should be known as Rajasic, this is the meaning.

"Katu-amla-lavana-atyushna-tikshna-ruksha-vidahinah"—Here, the word "Ati" (excessive) should be applied everywhere to Katu etc.; such as "Atikatu," "Atitikshna," and so on.

Those foods which are (excessively) bitter, sour, salty, hot, sharp, dry, and burning are desired by the Rajasic person.

They are "Duhkashokamayapradah"—meaning they give pain (Duhkha), sorrow (Shoka), and disease (Amaya); therefore, they are givers of pain, sorrow, and disease.

"Katu" etc.

(foods) are dear to the Rajasic person.

कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः those that are bitter? sour saline? excessively hot? pungent? dry and burning? आहाराः foods? राजसस्य of the Rajasic? इष्टाः are liked? दुःखशोकामयप्रदाः are productive of pain? grief and disease.Commentary Excessively This alification should be taken to apply to each of the seven alities -- thus? excessively saline? and so on.Food of a passionate nature produces restlessness in the mind? evil thoughts? excitement? craving now for one thing and then for another? pain? trouble and disease. The Rajasic man always plans to prepare various kinds of preparations to satisfy his palate. He takes salt? chillies? mustard? cloves? condiments? pungent pickles? etc.? in excess. Tears flow from his eyes and water dribbles from his nose and yet he will not leave the hot and pungent articles. The palate remains unsatisfied until the stomach is completely filled with pungent things? till the tongue is burnt with chillies. Ladysfinger? Puri? Kachori? pungent condiments? meat? fish? eggs? sweets? potato? fried bread? curd? brinjal? carrots? blackgram? onions? garlic? lemon? Masur? tea? coffee? betels? tobacco are Rajasic artciles of food.

Foods that are katu-amla-lavana-atyusna-tiksna-ruksa-vidahinah, bitter, sour, salty, very hot (-'very' is to be connected with all, viz bitter etc.; that is very bitter, very sour, and so on-), pungent, dry [Without fat.] and burning; and duhkha-soka-amaya-pradah, which produce pain, sorrow and disease; [Pain, immediate suffering; sorrow, grief arising from not having that desired food.] are rajasasyaistah, dear to one having rajas.

The foods that are bitter, sour, very salty, over-hot, very pungent, dry and burning, are those that they the taste (Rasa) of bitterness and sourness, that are inordinately salty, hot, pungent, and that are dry and burning. Pungent foods are those which are unsuitable and difficult to be taken by others because of their being ver cold, ver hot etc. Dry things are those which cause the feeling of dryness in the eater. Burning foods are those which cause burning sensation. Foods of this kind are relished by men of Rajasik nature. They promote pain, sorrow and disease.