Kalyanakaraka 4: atha caturthaḥ paricchedaḥ . · .. kālasya kramabaṃdhanānuparyaṃtam ..

He who knows the entire conduct of the three times situated in the womb of the three worlds, / the substance endowed with modifications and with its own nature, untasted by others— / having bowed to that Supreme Lord, the conqueror of enemies, the God of gods, the Jina, / I shall respectfully declare, according to the treatise, this succession of time handed down in tradition. (1)

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This absolute time has irresistible power, because it reckons all beings; / in enumeration it is neither heavy nor extremely light, and being without beginning or end, it is great; / it is different, yet not other, with an unimpeded course, subtle, and indivisible; / moreover, this is the samaya, endowed with formless qualities, whose characteristic is succession. (2)

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—In this verse, absolute time is described.

This [time] is manifold, the object of inference, devoid of visible form and the like, inactive; / though pervading all regions of the cosmic space, it consists of individual atomic units; / it is beyond the reach of the senses, always known as the absolute [time]; / that which is based upon it is called conventional [time], defined by the sequence of sunrise and so on. (3)

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Known as an āvalī is that which consists of an innumerable number of samayas; / a numerable number of āvalīs is stated likewise to have the designation ucchvāsa; / a collection of seven ucchvāsas becomes fully a stoka; / from a stoka, with seven added to eight [i.e., fifteen], is a lava; from thirty lavas is a nāḍikā. (4)

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Two nāḍīs are declared to be a muhūrta; from thirty muhūrtas is a day. / A fortnight consists of fifteen days; those two, the bright and the dark, are equal. / Twelve months are the six seasons in sequence beginning with Caitra and the rest. / And two solstices; when joined together, they are designated a year. (5)

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— The amount of time that a single material atom takes to move slowly from one space-point to another is called one samaya.

The first is spring (madhu), then the fierce summer (śuci), here also the gathering of rain clouds (prāvṛṣ), / autumn (śarad) constantly causing heat, winter (haimantaka) accumulating cold, and the dewy season (śaiśira). (4)

According to the rule of relative order, each pair of months beginning with Caitra / is always a season; thus has it been declared as accomplishing all medical procedures. (6)

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In the forenoon is the time called spring; midday is summer; / the afternoon is declared to be the early rains; nightfall is the advent of the monsoon; / midnight is said to be autumn; the dawn hour is winter: / like the year, the course of the six seasons proceeds continuously every single day in due order. (7)

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Kapha, accumulated during the winter season, becomes agitated in true spring; / wind, constantly amassed in summer, becomes agitated in the early rains; (9ab)

pitta becomes extremely intense in autumn due to the familiar clearing of the clouds. / By the rule of discerning the signs of their accumulation and agitation, one should expel those doṣas at that time. (9cd-8)

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Agitated along with blood, those doṣas spread either individually, / or two by two, or all three together, or indeed all four here. / Spreading out, they depend upon one another and, reaching manifestation, / subject to time, they generate disease according to the stated strength of the six [stages]. (9)

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He who knows here properly the accumulation, all the agitation, the spreading in fifteen [ways], / mutual dependence, individual manifested varieties, and localization, / who understands the entire course of the doṣas that causes suffering to living beings— / he is the best physician; he should carry out treatment daily according to the six [stages]. (10)

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Thus the regulation of time has been stated; having understood this now, the great physician, / being intelligent, should arrange the regimen of drink, diet, conduct, and medicaments. (17)

Therein, at the stage of accumulation, he should always pacify [them]; when the doṣas are aggravated, / [he should apply] proper purification with care; thus is considered the preservation of the healthy person. (11)

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In spring, food that is predominantly dry, alkaline, astringent, bitter, and pungent is wholesome; / drink here of equal properties is likewise prescribed, and also warm [drink]. (20)

Water from a well, or pure domestic water heated by fire, and likewise cooled, is best; / nasal medication and good emesis are most venerable: thus has it been declared by the Jinendra. (12)

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In summer, food rich in milk and clarified butter is best, and likewise cool / drink, and also eating approved jaggery and sugarcane; well water is also appropriate. (23)

In the rainy season, [diet] that is intensely bitter, slightly pungent, and predominantly astringent, / and milk, sugarcane products, and the like are wholesome; boiled water is the drink to be taken. (13)

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In autumn, food with milk, abundant in clarified butter and sugar, bitter, and astringent, / and all water is wholesome for living beings desiring welfare. / In winter, pungent, bitter, cold, alkaline, and astringent items are unwholesome; / food accompanied by clarified butter and oil, sour, and sweet is wholesome, and [boiled] water is prescribed. (14)

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In the dewy season, food that is distinctly sour, milky, astringent, bitter, salty, and predominantly hot / is wholesome; water stored in a pond is also prescribed. / Having understood the entire regulation of diet stated in sequence for the six seasons, / it should be given to a human being according to suitability, wholesome benefit, time, and appetite. (15)

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When feces and urine have been evacuated, wind has moved, the body is light, / the senses, speech, and mind are pure, the belly is relaxed and weary from exertion, / knowing daily the desire for food of embodied beings, / one should arrange diet according to scriptural rule; I will state the proper method: (16)

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In the sequence of dining, one should eat first food that is unctuous and sweet; / in the middle, that which is accompanied by salty and sour dishes; and afterwards, the remaining tastes. / Knowing suitability and strength, seated steady on a comfortable and clean seat, attentive, / [one should eat food that is] quick, lukewarm, predominantly liquid, which is common to all seasons. (17)

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Having eaten food abundant in split pulses, a man should drink sauvīra sour gruel; / when eating boiled rice, he should be accompanied by buttermilk as an after-drink; / after oily substances, clean warm water; after flour preparations, cold water; / drinking this, one remains constantly healthy; an appropriate after-drink is wholesome for living beings. (18)

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Water drunk here before a meal always brings about emaciation; / in the middle, it completely produces middling build; and at the end, nourishment. (36)

Knowing this, a person should observe the rule of eating with liquid; otherwise, / dry food eaten leads to indigestion, causing distress to embodied beings. (19)

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Because of their sweetness and cold property, and also on account of their lightness in digestion, / rice-grains (śāli) destroy pitta, increase kapha, and cause copious urine daily. / The qualities of autumnal rice (vrīhi) are stated to be astringent-sweet; hence they destroy pitta and wind, / are constantly characterized by constipating the stool, and are heavy in digestion.

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Hot, extremely dry, astringent-sweet, exceedingly light in digestion, / destroying phlegm, producing wind and excess pitta, and ever constipating (viṣṭambhin)—

this is declared to be the character of inferior grains such as śyāmāka for people who eat them. / Now, among the pulses, potherbs, and liquid substances, [their qualities] are spoken of with great care:

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Dry, cold in quality, astringent-sweet, bowel-binding, increasing wind, / all pulses, endowed with astringency, are recommended in [diseases of] pitta and blood.

Horsegram (kulattha), which is warm, is stated to eradicate diseases of kapha and wind; / it breaks up abdominal swelling (gulma), prostate/vesical stones (aṣṭhīlā), and diseases of liver and spleen, but aggravates pitta and blood.

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Blackgram (māṣa) is unctuous, cooling, very sweet, aphrodisiac, nourishing, / causing heaviness in digestion, producing kapha, and expelling pitta and blood; / it constantly relaxes stool, urine, and wind, and is ever best for the consumptive. / But grains such as royal blackgram (rājamāṣa) directly produce wind alone and lead to diseases of kapha.

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Pigeon peas (āḍhakī) are most beneficial for kapha and pitta, slightly provoking wind. / Mung beans (mudga) are similar to them, also removing fever and beneficial in all types of diarrhea; / a soup made of them is especially wholesome. Lentils (masūra) are stated to be cooling. / The application of all of these should be done according to constitution, one's native region, season, and the stage of disease.

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Hot, filled with astringent, bitter, and sweet tastes, bowel-binding, appetizing, / and light in digestion are sesame seeds; applied to a wound, they cleanse and heal it.

Wheat (godhūma) is like sesame; and barley (yava) is cool, promoting strength and highly aphrodisiac. / Having considered their defects and virtues according to rule, they should always be eaten by embodied beings.

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That which is excessively shattered, old, stale, spoiled by insects or diseases, / wild, grown in poor soil, harvested out of season, insufficiently cooked, or new, / and that which is unwholesome, unsuitable, or grown on a place contaminated with corpses— / such inferior grain should always be completely avoided by the best of sages.

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The virtues and faults of grains have been expounded according to rule. Now this sequence applies to potherbs (śāka); / we shall properly set them forth beginning from their roots up to their fruits.

The roots here are: lotus fiber (mṛṇāla), radish (mūlaka), the celebrated tubular stalk-leaves, / and others such as the various yams (āluka), piṇḍāluka, madhugaṅgā, and hastiśūka.

[Note on] madhugaṅgā: Even after checking many lexicons, no mention of this is found. Therefore, if in its place there were madhukanda, that seems appropriate; in doing so, the meaning becomes a variety of yam (āluka).

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The group consisting of water lily root (śālūka), uruka, water chestnut (kaśeruka), blue water lily (utpala), / well-known stalks, vidārī, and the like: these are heavy in digestion and time, and are also cold.

They cause an increase of phlegm, are very sweet, and are commended / in aggravated pitta and blood; they cause the discharge of stool and urine, and increase semen.

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Wild yam (āraṇyālu), varāṭikā, muraṭikā, bhūśarkarā, māṇakī, / spotted sukuṇḍalī, namalikā, and amlikā, which destroys hemorrhoids (arśas) and wind;

śvetāmlī, muśalī, varāhakaṇikā, bhūhastikarṇī, and the like: / cleansed, they are nourishing, pacify poison, and are beneficial for wind diseases.

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Bamboo shoots (vaṃśāgra), asparagus (śatāvarī), śaśaśiras, cane shoots (vetrāgra), vajrīlatā, / duckweed (śevālī), excellent kākanāsā, and tender sprouts—at all times,

these are cold, phlegm-producing, highly aphrodisiac, heavy, pacifying pitta, / removing heat of the blood, eliminating feces, and slightly aggravating wind.

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Jīvantī, taruṇī, bṛhat-chagalikā, vṛkṣādanī, pañjikā, / cuñcu, kuṇḍalatā, and bimba are bowel-binding and wind-producing. / The two types of vapor-producing pālaka and jīvantikā increase phlegm; / mixed with cillī, vāstuka, and taṇḍulīyaka, they are pure and beneficial in pitta.

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Śārṅgeṣṭā, paṭola, pānikā, carī, the vine of kākamācī, / maṇḍūkaparṇī together with saptalā, dravaṇikā, guḍūcī (chinnodbhavā), putriṇī, / neem (nimba) and others, along with kirātatikta, jharasī, and white punarnavā—always / destroy pitta and phlegm, pacify worms, and eradicate skin disorders.

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Guhyākṣī, safflower potherb (kusuṃbhaśāka), lavaṇī, rājyājigandhā, etc., / gaurāmlā, mango leaves, khalā, kalahalā, gaṇḍīra, veguṇḍikā, / drumstick (śigru), cumin (jīra), fennel (śatapuṣpā), basil (surasā), coriander (dhānya), phaṇī, ārjaka, / kāsamarda, kṣavaka, etc.: being warm, they destroy kapha and are beneficial in wind [disorders].

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Bandhūka, bhṛguśoli, crushed phena-leaves, veṇyā, ākhukarṇī, āḍhakī, / vadhvā, yellow madhusravā, taralīkā, vaṃśinī, ṣaḍguṇā, / along with matsyākṣī and chickpea (caṇaka) leaves: the qualities taught for [these] potherbs are that / they destroy pitta, increase kapha, provide strength, and are beneficial for blood disorders.

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The flowers of drumstick (śigru), āragvadha, śelu, silk-cotton (śālmali), śamī, water lily (śālūka), tamarind (tintiḍī), / kanyā, agastya, well-known hemp (śaṇa), varaṇa, ariṣṭa, and others / produce wind and phlegm, carefully grant relief in pitta and blood, / and clearly expel all worms that are in the belly.

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“vagvāṣāṭamadhusravāṭitaralīkāvaṃsatī saṇṇiguḍā” is a variant reading.

Kukkuṭhī, samasūrapatrā, lavaṇī, yugmamarṇī, and rāṣṭrikā— / these five are the Lavaṇī group, always found near the seashore. / They subdue wind, generate kapha, pitta, and blood, cause emaciation, are heavy to digest, / strongly break up calculi and the like, and are beneficial in urinary retention.

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Vyāghrī, citralatā, bṛhatī, amalinā, and arkā, as well as adhomāninī— / these are accepted as the 'five bṛhatīs'; they are beneficial for kapha disorders,

cure skin diseases, destroy worms, eliminate poison, and are always wholesome in fever. / Eggplant generates worms, produces kapha, is sweet, and is an extreme aphrodisiac.

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Tiktā, bimbalatā, kaṭukikā, mārjārapātī, and paṭola / along with the exceedingly excellent kāravellī—these are remembered as the five creepers.

They subdue pitta, destroy kapha, eradicate worms, are beneficial in skin disease, generate wind, / alleviate cough, dyspnea, poison, and fever, and are always wholesome in blood [disorders].

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The fruits of gṛdhrā, pāṭalā, and pāṭalī trees, of ārevata, of the two nets, / of karkoṭī, muśalī-fruit, varaṇaka, and also piṇḍītaka—

these are unctuous-less, sweet, cold, destroy pitta and kapha, heavy in post-digestive effect, / swiftly produce wind excessively, and rapidly counteract poison.

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Pīlu, ūṣma, fresh ginger, roots of śigru, garlic, sprouting onion, ūṣaṇa, / cardamom, granthika, pippalī, and kulahala are hot and sharp; / among leafy vegetables karīra is also stated [to be so]. These strongly subdue kapha and wind, / perpetually stimulate the digestive fire, and provoke blood.

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Kūṣmāṇḍa, trapuṣa, urupuṣpā, phalinī, karkāru, kośātakī, / tumbī, the fruits of bimbalatā, and so on are savory and impart great nourishment.

They provoke kapha, possess a very cooling quality, are beneficial in pitta and excessive blood [disorders], / slightly aggravate wind, promote bowel movements, are wholesome, and are exceedingly aphrodisiac.

[On the punnāga tree, on rohiṣa grass.]

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Mango, āmrātaka, mātulaṅga, lakuca, prācīnāmalaka, good tamarind, / rising pomegranate, kola, cavya, badarī, karkaṃdhu, pārāvata,

celebrated āmalaka, priyāla, karabandī, vetra, jīvāmra, / urvāru, mentioned kuśāmbra, cirbhaṭa, kapittha, and others as well,

and the two kinds of orange and karmaraṅga arising from well-known splendid trees— / these extremely sour fruits pacify wind and also aggravate blood,

generate pitta and kapha, are heavy in digestion, unctuous, cause salivation, / thoroughly purify internal and external impurities, and are exceedingly sharp.

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Bilva, aśmantaka, śailabilva, karavī, gāṅgeruka, kṣīriṇī, / jambū, toraṇa, tinduka, atibakula, rājādana, sandalwood,

and the fruits of small aruṣkara, good parūṣaka, tulakī, and such trees / are exceedingly bowel-binding, cooling, and declared [beneficial] in pitta and kapha.

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The fruits arising from trees like grape, moca, madhūka, kāśmarī, shining date, śṛṅgāṭaka, / bright and splendid coconut, jackfruit, famed hintāla, and good / palmyra are heavy, generate abundant semen, / and exceedingly increase kapha; yet suddenly the palmyra fruit produces pitta.

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The pith in palmyra and other trees, ketakī, and the like dispels kapha; / sthūṇīka, sesame paste, and oilcake vegetables are also so described. / Dried here, these dispel kapha; dry kernels born of trees / are daily potent and continually astringent in action, clearly.

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These vegetables, known in worldly practice along with their actual properties, have been declared. / From this follows the exposition on liquids in brief with proper arrangements. / Here, to explain water first is the procedure; for it is the external breath / of living beings, and the supreme, prime cause among all liquids, self-predominant.

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Thus, from the great ocean of excellent scriptures issuing from the mouth of the Jina, / agitated by an expanse of waves comprising all categories of objects,

and resplendent with twin shores that achieve the aims of both worlds, / this drop has emerged solely for the welfare of the world.

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