Charak Samhita

siva.sh/caraka-samhita/sutra-sthana/26/9

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||

sanskrit

[Conclusion by Lord Atreya] (After this) Lord Punarvasu Atreya said, "Rasas are only six: madhura (sweet), amla (sour), lavana (saline), katu (pungent), tikta (bitter) and kashaya (astringent). Their primordial source is water. Elimination and pacification the two actions, in moderate both being mixed up. Palatability or otherwise are subjective likings. Wholesome and unwholesome are effects. The products of five mahabhuta (prithvi, jala, agni, vayu and akasha) are actually the substratum of rasas dependent on the natural composition, products, preparation, place and time. Heavy, light, cold, hot, unctuous, rough, etc. are the properties residing in those substrata known as dravya (substance or drug). Kshara is called such because of ksharana (having been poured out or having corrosive action). It is not a rasa, but a dravya (substance) having been derived from many rasas and having the amalgamations of many rasas - predominantly katu (pungent) and lavana (saline) - and produced by a particular method of preparation. Unmanifestedness is there in primordial source of rasa, anurasa (secondary rasa) and in the substance having anurasa. Countlessness of rasas because of countlessness of factors like substratum etc. is not a convincing hypothesis because even a single rasa is attached to innumerable factors like substratum etc. and yet it does not forego its identity. Even in cases of combinations of rasas, there is no innumerableness of its primordial source, natural properties and actions. That is why the intelligent ones do not describe the action of the combined rasas. Based on this fact, (I) will describe the characters of uncombined six rasas separately.”

english translation

SaDeva rasA ityuvAca bhagavAnAtreyaH punarvasuH, madhurAmlalavaNakaTutiktakaSAyAH| teSAM SaNNAM rasAnAM yonirudakaM, chedanopazamane dve karmaNI, tayormizrIbhAvAt sAdhAraNatvaM, svAdvasvAdutA bhaktiH, hitAhitau prabhAvau, paJcamahAbhUtavikArAstvAzrayAH prakRtivikRtivicAradezakAlavazAH, teSvAzrayeSu dravyasaJjJakeSu guNA gurulaghuzItoSNasnigdharUkSAdyAH; kSaraNAt kSAraH,nAsau rasaH dravyaM tadanekarasasamutpannamanekarasaM kaTukalavaNabhUyiSThamanekendriyArthasamanvitaM karaNAbhinirvRttam; avyaktIbhAvastu khalu rasAnAM prakRtau bhavatyanurase'nurasasamanvite vA dravye; aparisaGkhyeyatvaM punasteSAmAzrayAdInAM bhAvAnAM vizeSAparisaGkhyeyatvAnna yuktam, ekaiko'pi hyeSAmAzrayAdInAM bhAvAnAM vizeSAnAzrayate vizeSAparisaGkhyeyatvAt, na ca tasmAdanyatvamupapadyate; parasparasaMsRSTabhUyiSThatvAnna caiSAmabhinirvRtterguNaprakRtInAmaparisaGkhyeyatvaM bhavati; tasmAnna saMsRSTAnAM rasAnAM karmopadizanti buddhimantaH| taccaiva kAraNamapekSamANAH SaNNAM rasAnAM paraspareNAsaMsRSTAnAM lakSaNapRthaktvamupadekSyAmaH ||9||

hk transliteration by Sanscript

siva.sh/caraka-samhita/sutra-sthana/26/9

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||

sanskrit

[Conclusion by Lord Atreya] (After this) Lord Punarvasu Atreya said, "Rasas are only six: madhura (sweet), amla (sour), lavana (saline), katu (pungent), tikta (bitter) and kashaya (astringent). Their primordial source is water. Elimination and pacification the two actions, in moderate both being mixed up. Palatability or otherwise are subjective likings. Wholesome and unwholesome are effects. The products of five mahabhuta (prithvi, jala, agni, vayu and akasha) are actually the substratum of rasas dependent on the natural composition, products, preparation, place and time. Heavy, light, cold, hot, unctuous, rough, etc. are the properties residing in those substrata known as dravya (substance or drug). Kshara is called such because of ksharana (having been poured out or having corrosive action). It is not a rasa, but a dravya (substance) having been derived from many rasas and having the amalgamations of many rasas - predominantly katu (pungent) and lavana (saline) - and produced by a particular method of preparation. Unmanifestedness is there in primordial source of rasa, anurasa (secondary rasa) and in the substance having anurasa. Countlessness of rasas because of countlessness of factors like substratum etc. is not a convincing hypothesis because even a single rasa is attached to innumerable factors like substratum etc. and yet it does not forego its identity. Even in cases of combinations of rasas, there is no innumerableness of its primordial source, natural properties and actions. That is why the intelligent ones do not describe the action of the combined rasas. Based on this fact, (I) will describe the characters of uncombined six rasas separately.”

english translation

SaDeva rasA ityuvAca bhagavAnAtreyaH punarvasuH, madhurAmlalavaNakaTutiktakaSAyAH| teSAM SaNNAM rasAnAM yonirudakaM, chedanopazamane dve karmaNI, tayormizrIbhAvAt sAdhAraNatvaM, svAdvasvAdutA bhaktiH, hitAhitau prabhAvau, paJcamahAbhUtavikArAstvAzrayAH prakRtivikRtivicAradezakAlavazAH, teSvAzrayeSu dravyasaJjJakeSu guNA gurulaghuzItoSNasnigdharUkSAdyAH; kSaraNAt kSAraH,nAsau rasaH dravyaM tadanekarasasamutpannamanekarasaM kaTukalavaNabhUyiSThamanekendriyArthasamanvitaM karaNAbhinirvRttam; avyaktIbhAvastu khalu rasAnAM prakRtau bhavatyanurase'nurasasamanvite vA dravye; aparisaGkhyeyatvaM punasteSAmAzrayAdInAM bhAvAnAM vizeSAparisaGkhyeyatvAnna yuktam, ekaiko'pi hyeSAmAzrayAdInAM bhAvAnAM vizeSAnAzrayate vizeSAparisaGkhyeyatvAt, na ca tasmAdanyatvamupapadyate; parasparasaMsRSTabhUyiSThatvAnna caiSAmabhinirvRtterguNaprakRtInAmaparisaGkhyeyatvaM bhavati; tasmAnna saMsRSTAnAM rasAnAM karmopadizanti buddhimantaH| taccaiva kAraNamapekSamANAH SaNNAM rasAnAM paraspareNAsaMsRSTAnAM lakSaNapRthaktvamupadekSyAmaH ||9||

hk transliteration by Sanscript