Important note🔗

The Hindu Pakasastra is the science of Vedic cooking, delivered to the world by Paramasiva Himself. In defining the recipes utmost care is seen in ensuring maximum nutri- tion for a healthy body, mind and consciousness. The book clearly categorises food products into Sattvik, Rajasic and Tamasik character elucidating the effect on our body and mind when we consume those specific food products.

Accordingly, The Supreme Pontiff of Hinduism Jagat- guru Mahasannidhanam His Divine Holiness Bhagavan Nithyananda Paramashivam strongly promotes sattvic diet, as this is most conducive to taking individuals to higher states of consciousness and well being. Therefore, users of the recipes described herein need to use their discretion for dishes that mention non-satvik ingredients such as green chillies, on- ion, garlic, asafoetida, etc. Kailasa recommends using alterna- tives or avoiding those specific ingredients.

Further, Pakasastra promotes vedic age cooking, such as use of earthen hearths & ovens, firewood, dry grass & coal for burning, hand grinding, earthenware & non-oxidising metal utensils such as bronze, copper and bronze for cooking and serving. Each of these are not ancient primitive practices alone but are the most advanced techniques to ensure best health of the body, mind and consciousness. Once again, users need to use their discretion on how this can be accomplished in their kitchens. Though alternatives are available today (such as gas stove, usage of cooker, electric mixer grinders etc) the SPH strongly recommends to take all possible efforts to align to the methodologies in Pakasastra.

Pakasastra being a vedic age science of cooking only pro- motes organically grown products as ingredients. Use of dairy products such as pure ghee, milk, curds and buttermilk are mentioned in many recipes. At Kailaasa only ahimsa milk (milk obtained only through non-violent treatment of the cow/animal) is encouraged. In absence of ahimsa milk or if one is vegan, users need to use their discretion in finding al- ternate ingredients for such recipes, and ones that are in tune with sattvic diet. Ultimately, Pakasastra aims to take you to the highest state of consciousness and healthful living. We humbly urge you to make an effort to try a few principles or recipes as per Pakasastra and experience the immense benefits for yourself at the physical, psychological and conscious level.

As a person on the spiritual path of enlightenment, you need to dovetail the wisdom in the Pakasastra with the several nuggets of knowledge shared by the SPH on diet, exercise, aus- hada, meditation etc., all designed to achieve enlightenment.

Thank You. 謝謝你們！

1 . Nourishment (Poshanai) 營養 The protection of the body containing the Jeevatma (individual consciousness) from all diseases through anna- paanam (food and drinks) is called Nourishment. As per the saying (shareera maathyangalu dharmasaadhanam) , the first duty among all deeds that we humans do to fulfill our needs during our lifetime is Nourishment. 所謂營養，就是含有個體意識 (Jeevatma) 的身體 通過anna-paanam（食物和飲料）獲得免於所有疾病的 保護。正如諺語 (shareera maathyangalu dharmasaadha- nam) 所說，我們人類一生中為滿足自己需求所做的一 切事情中，首要責任就是營養。

The foundation for nourishment is anna-paanam (food and drinks) ; when the measurement of the taste of the ingredients (in food or drinks) is inappropriate, the bod- ily principles which takes in this nourishment is disturbed from its original state, causing the bodily principles to over or under function creating suffering in the body. Hence, we should ourselves eat and feed others, the food prepared by using all the good ingredients created on this earth, which are suitable to the bodily principles; accordingly we should drink the required amount of water and make others do the same. It is also our responsibility to ensure that no harm is caused to our body due to wind, rain, snow, etc.

Among all creatures created by the divine, we humans who have intelligence (6th sense) live as long as He (divine) has determined, as per His orders, in this lifetime and life beyond. In order to perform our duties, enjoy the fruits of our deeds, and live happily, we should consume appropri-ate food such that the foundation of our body- the bodily principles are as follows:

The food for the body having 5 constituents namely Sat- tu (nutrients), Sakkai (fibre), Suvai (taste), Gunam(quality), Dosham(defect) should be such that each constituent of food feeds each one of the 5 foundational bodily principles namely Agni (fire), Dhathu (body tissues), Bhootam (5 elements), Dosham, Gunam for the body that carries the atma (con- sciousness).

為身體準備的食物, 應當具備五種成分, 即營養 (Sattu)、纖維 (Sakkai)、味道 (Suvai)、特質 (Gunam) 和屬性 (Dosham)。為了這個攜帶意識 (atma) 的身 體, 每種食物成分分別滋養了五項基礎性的身體法則, 即胃火 (Agni)、身體組織 (Dhathu)、五大元素 (Bhoo-tam)、屬性 (Dosham) 和特質 (Gunam) 。

If it is not so, the defects of the food constituents cause damage to the bodily principles and in turn they fail to per- form their appropriate functions causing ill health to the body. Among the 5 bodily principles, except body tissues, the rest can be understood only through our actions or emotions.

JATHARAGNI:

This digests the food we intake and throws out one component of food - fibre in the form of excreta and gives the other constituents - Sattu, Suvai, Dosham, Gunam to the other bodily principles - Dhathu, Bhootam, Dosha, Gunam. Also, the Vayu Bhoota (air element) segregates the embryo in the womb into various tissues and Jataragni gives form to each of them. These are the functions of Jatharagni. Hence, the food that we consume should contain both sakkai and sattu. The existence of Jatharagni can be experienced surely believed by the burning sensation in the stomach and heat produced when the 2 palms are rubbed against each other.

胃火 (JATHARGNI) ：

SAPTA-DHAATHUKKAL (7 body tissues) :

Just as stone, mud, wood, water are foundational mate- rials to building a house to live, in the same way the body tis- sues - plasma(rasam) , blood (raktam) , flesh (maamisam), bone (asthi) , bone marrow (majjai) , reproductive tissues (shukla) and adipose (medas) are instrumental to create the body carrying the jeevatma (consciousness). These take the nutrients along with the essence (rasam) in the pulp as their food and give the rest of the food constituents - taste, dosham, gunam to the bodily principles - bhootham, dosham, gunam. These are the functions of our body tissues. Hence, the food that we consume should contain fluid (pasai) of liquid nature in order to wet the tissues. The essence of the food (nutrients) soaks and stays in the plasma tissue on the 1st day. On the 2nd day, the anna rasam, soaks into the plasma tissue, and the previously soaking essence-rasam flows into the blood tissue. Similarly it flows into the flesh on the 3rd day, into the adipose tissue on the 4th day, into the bone on the 5th day, into the bone marrow on the 6th day, into the reproductive tissue on the 7th day; nourishes them and provides undimini- shing strength to the body on the 8th day. As these 7 dhatus can be seen by the eyes directly, we cannot doubt their existence.

七種身體組織 (SAPTA-DHAATHUKKAL) :

TRIDOSHA:

Among these, the Vata dosha takes the Vaata component in the food we intake, and enables the body to bend, to turn to the left and right, to stand, to run, to speak and addition- ally it also helps the intelligence, senses and mind to function in their appropriate states. These are the functions of Vaata. Pitta takes the Pitta dosha component in the food we in- take, and provides various benefits to the body like radiance, health, taste to the tongue, right heat to the Jatharagni, and love for food. It also helps Jatharagni to digest the food. These are the functions of Pitta. Sleshmam / Kapham takes the Kapha component in the food we intake and makes the body shine, provides courage, strength and also helps limbs like hands and legs to move as they want. These are the functions of Sleshmam.

三種屬性（TRIDOSHA）：

The above mentioned 3 doshas takes the 3 doshas in the food we intake as their food; and gives the other food components namely taste and guna to the 2 bodily princi- ples, bhoota and guna respectively. Thus, the food that we intake should consist of ingredients with balanced doshas which in turn balance the Vaataadi doshas in the body. Vomiting due to giddiness, fainting are the indication of Pitta dosha, pricking sensation(kutthal pudaittal) are the indication of Vaata dosha; Sleshma dosham can be identified from con- ditions like cold/phlegm and cough due to excess cold. How- ever, only if they are more than their balanced states, these indications can be seen.

PANCHA BHOOTA (5 elements) : Among these, the air element (Vaayu) , takes the as- tringent taste in the food nutrients as its food, and divides the shapeless embryo in the womb into various body tissues and doshas. Tejas or fire, takes the pungent taste in the food nutrients as its food, and gives form to the tissues and doshas which were divided by Vaayu (air element). Appu (water) , takes the sweet taste in the food nutrients as its food, and protects the foetus with its wet nature, from any damage that can be caused due to the jwala (flames) produced from the combining of vaayu and tejas. Prithvi (earth) , takes the sour and salty taste in the food nutrients as its food, and pro- tects the tissues and doshas protected by Appu, from any de- fects that can be caused due to too much wetness. Aakash- am (space) , takes the bitter taste in the food nutrients as its food, and causes the forms created and protected by vaayu, jwaalam, appu, prithvi to thrive. These are the functions of the Pancha bhootas.

Hence, the food we intake should contain all 6 tastes which are the food for the pancha bhootas which perform important functions in our body. In addition to the above mentioned functions of the pancha bhootas, each of them takes the support of the others and performs some more im- portant functions as said below.

1. VAAYU BHOOTAM - air element creates

1. 氣元素（VAAYU BHOOTAM）—— 由氣元素創造

2. TEJAS BHOOTAM - fire element creates

3. APPU BHOOTAM - water element creates - Sound with the help of Aakasha (space) - Emotions with the help of Baayu (air) - Form with the help of Tejas (fire) - Taste by itself - Smell with the help of Prithvi (earth)

4. PRITHVI BHOOTAM - earth element creates - Gas with the help of Aakasha (space) - Hands with the help of vaayu (air) - Feet with the help of Tejas (fire) - urethra with the help of Appu (water) - Anus by itself

5. AAKAASHA BHOOTAM - space element creates - Aakasha by itself - Mind with the help of vaayu (air) - Buddhi (intelligence) with the help of Tejas (fire) - Chitta - with the help of Appu (water) - Ego with the help of Prithvi (earth) 5. 空間元素 (AAKAASHA BHOOTAM) ―― 由空間 元素創造 - 借助空間元素 (Aakasha) 自身形成空間 - 借助氣元素 (Vaayu) 形成思維 - 借助火元素 (Tejas) 形成智慧 (Buddhi) - 借助水元素 (Appu) 形成覺知 (Chitta) - 借助土元素 (Prithvi) 形成自我意識 (Ego)

If we are to believe the existence of Pancha-bhootas as one of our bodily principles, we can understand it by the small following example. When we forcefully blow air onto our palm and we feel the air hit the palm, we can under- stand the existence of vaayu bhoota (air element). And from the heat generated from it, we can understand the existence of Tejas (fire element). And from the moisture it generates, we can understand the existence of Appu (water element). And from the place from where the breath starts, we can understand the existence of Prithvi (earth element). And be- cause there exists a path between the place from where the breath starts and where it hits the palm, we can understand the existence of Akasha bhoota (space element).

TRIGUNAS:

The functions performed by the body along with the consciousness, with the help of the doshas, are made more efficient by the trigunas. Among the 3 gunas, The Sattva guna takes in the sattva guna in the food we intake as its food, and makes our actions filled with truth, purity, wisdom and gives us happiness, delight, strength, fame, enlightenment, peace, compassion, self-fulfillment, devotion to the divine, profit, right strategy, efforts to perform good deeds. The Rajo guna takes in the rajasic nature in the food we intake as its food, and makes us lusty, angry, greedy, arrogant, jealous, and cunning in our strategy. One who has more of this guna, in order to fulfill his desires, performs many daring and harmful actions and as its result, experiences cheap benefit and cheap pleasures, deep suffering, huge loss, unending worry, exces- sive lust, confusion etc. and lives without happiness always. The Tamo guna takes in the 3rd component namely tamasa guna in the food we intake as its food, and makes our actions ignorant, useless and creates more bad effects. One who has more of this guna, always loses a stable mind, strategy, think- ing, ability to work with self-drive, without others' force, disci- pline and lives life like that of an animal.

三種特質（TRIGUNAS）：

Hence, the food that we intake should contain the gu- nas (food-components) which are the food for the Trigunas (bodily principles) of the body. However, it is the nature of the world to like the uttama (best) guna. Hence, it is good to intake food predominant in sattva guna. As said above, details on Sattvic, Rajasik and Tamasic creatures and objects and how they are created are given in the following section which explains Trigunas - one of the food components.

Hunger: When creatures don't intake food which is the cause of their survival, their Jatharagni (digestive fire) begins to eat its own muscles and suck blood. The suffering or illness created then is called hunger. At that time, intak- ing good food and drinks as said before is the duty of each creature. If not, because of the hunger, beauty, strength, joy, desire, food and speech decreases and many defects are created in the body. The above truth was explained by the Tamil women saint Avvaiyar as a poem, which is given below.

饑餓：當生物不食用其賴以生存的食物時，它們 的胃火 (Jatharagni) 就開始吞噬自己的肌肉和血液。

Aahaaram (food): The food and drinks consumed by creatures in order to survive, for the foundational body principles - Agni, Dhatu, Bhootam etc. to flourish and to stay happy is called Aahaaram (food). This food is not uni- form to all creatures but varies according to the created beings. It is explained as follows:

Trivial insects and worms which crawl on the floor feed on creatures more minute than them that live in air, water, and dirt; large and small birds that fly in the sky feed on tender shoots, flowers, vegetables and fruits, meat etc; dif- ferent species of animals that live in jungles and on moun- tains feed on grass, plants and herbs in general, leaves and meat; we humans, with rational thinking, and a tongue that can identify taste, choose food objects created on this earth which comprise of the 5 food components - sakkai (fibre), sattu (nutrient), suvai (taste), dosham and gunam, that provide us with health, strength, taste to tongue and intel- ligence; we make them suitable and then consume, or con- sume them as is.

Even our food is not uniform and varies according to the land, products from the land, varieties of food and dharma (nature) of the body (Shareera dharmam). This is explained as follows:

people who live in places of Hindustan like Kashi (Varanasi), Kolkata, Delhi, Lucknow, consume the major cereals that grow in these regions namely wheat and pad-dy, and dishes like rice (bath) or flat-bread (roti) made from these cereals, along with suitable vegetable side dish-es; people residing in Maharashtra in places like Mumbai, Pune, Nasik, Solapur, consume cereals that mainly grow in these regions like wheat, maize, pearl millet, finger mil-let and dishes like flatbread (rotti) or pancakes (pagar) made from these cereals along with suitable vegetable side dishes; those residing in Karnataka, in places like Mysore, Bengaluru, Kodagu, consume the major cereals that grow in these regions like paddy, maize, pearl millet, foxtail mil-let, finger millet, little millet and dishes rice, kali (pudding/ sangadi) or pancake (pakari) prepared from them along with suitable vegetable side dishes; Telugu people resid-ing in Andhra-Pradesh in places like Ganjam, Godavari, Krishna, Kurnool and Tamil people residing in Dravidian places like Northern-Arcot (Aarkaadu), Coimbatore, Sa- lem, Tiruchirappalli, Thanjavur, Madurai and Tirunelveli consume the major cereals that grow in these regions namely paddy, maize, pearl millet, finger millet, foxtail millet, and dishes like rice and pudding made from these cereals, along with vegetables, rasam (thin spicy soup) and kuzhambu (broth); Malayali people residing in Ker- ala consume the major cereal that grow in this region namely paddy, prepared as rice or kanji (porridge), along with suitable side dishes like Kalan, Olan, Avial.

However today, after the establishment of railways by the British, which has spread across all regions of our kingdom, paddy is exported to regions where there is no paddy, wheat is exported to regions where there is no wheat; and after the export of cereals from regions where they are cultivated began, these cereals have become the major cereals in the consumption of the rich, civilized people in all the regions given above.

然 而 今 天 ， 在 英 國 人 修 建 了 遍 佈 我 們 國 家 所 有 地 區 的 鐵 路 後 ， 稻 穀 出 口 到 了 不 產 稻 穀 的 地 區 ， 小 麥 出 口 到 了 不 產 小 麥 的 地 區 ； 自 從 各 個 穀 物 原 產 地 開 始 出 口 各 種 穀 物 後 ， 這 些 穀 物 已 經 成 為 上 述 所 有 地 區 富 裕 、 文 明 的 人 們 的 主 食 。

The five constituents of food, namely Fiber, Nutrient, Taste, Dosham (vital energy), Gunam(quality of food) have been spoken about earlier. Of these, besides Fiber and Nutrient, the other three which are Taste, Dosham and Gunam cannot be seen by eyes or felt by touch, but can only be known through taste, resulting body distor- tions, and the good and bad effects of our actions.

食 物 的 五 種 成 分 ， 即 纖 維 、 營 養 、 味 道 、 屬 性 （ 生 命 能 ） 、 特 質 （ 食 物 性 質 ） ， 上 文 已 詳 述 。 其 中 除 了 纖 維 和 營 養 外 ， 剩 下 的 三 種 成 分 ―― 味 道 、 屬 性 和 特 質 ， 無 法 用 肉 眼 看 到 ， 只 能 通 過 味 覺 、 食 用 後 的 身 體 變 化 及 其 對 我 們 行 為 好 或 壞 的 影 響 來 了 解 。

Fiber (Sakkai): When creatures chew and swallow their food, the portion that's not ingested but spit out, and also the portion that's not absorbed with the blood or flesh but gets thrown out as excreta is known as Fiber.

纖 維 (Sakkai)： 當 生 物 咀 嚼 和 吞 咽 食 物 時 ， 那 些 未 被 消 化 而 要 吐 掉 的 部 分 ， 以 及 那 些 未 被 血 液 或 肌 肉 吸 收 而 是 作 為 排 泄 物 排 除 體 外 的 部 分 ， 稱 為 纖 維 。

Nutrient (Saatu) : When creatures chew and swal- low the food, the portion that"s not spit out but digested, and portions which in turn are absorbed by the blood- stream or flesh in turn giving strength to the body, and not excreted out is known as Nutrient.

Taste (Suvai) : Anything that"s created on earth, when placed on the tongue, gives the tongue a kind of knowledge or feeling. That which makes you experience this feeling is known as Taste or Essence. These tastes are not only for the enjoyment of the tongue, but are also made to be as fuels for the Five Elements (Pancha bhoota ) which is one aspect of the many bodily princi- ples. Though some of these tastes don"t please the tongue nor bring happiness to the mind, since they fuel their re- spective Elements of the body, we mix them with other tastes that are pleasing to the tongue and consume them. If we don"t consume in this manner, the Elements that relate to their respective tastes are deprived of their fuel, don't perform their intended functions, causing many ill effects to us. These tastes are mixed into the many objects of this world, and cannot be seen distinctively through the eyes. Hence, they can only be known through the tongue, and not be seen by eyes nor known to the touch. These tastes are Bitter, Sweet, Sour, Salty, Astringent, Pungent/ spice, and thus known as the Six Tastes. These tastes are not just uniquely present but are also present in (food) objects as an integrated mix of two or more tastes. But whichever taste is predominant, is ascribed to that type of food object.

味道 (Suvai)：大地產出的東西，置於舌頭上， 都會給舌頭一種感知或感覺。使你體驗這種感覺的

Bitter (kaippu) : Any food object, the instant it is placed on the tongue, spreads to all of the regions of the tongue, obliterates the tastes of other food items present, and removes all the dirt in the mouth, its taste is known as Bitter. Those that predominantly exhibit bitter taste are Bitter Gourd (pagarkai) , Bitterberry (sundakkai) , etc.

This taste has the power to enable speedy digestion, Arosikaharam. Taken in limited quantities, this can cure fever, fainting/breathlessness, infection, leprosy. This reduc- es the burning sensation in the body. It can purify milk. This can detoxify poison and phlegm. If consumed in ex- cess, it will cause ill-effects.

Sweet (thithippu) : Any food object that has ants and flies buzzing around it and that, when placed in the mouth causes a sense of enjoyment in the mind, its taste is known as Sweet. Those that predominantly exhibit a sweet taste are jaggery, sugar, rock candy, etc.

This taste has the quality of cold, and slow digestion. When consumed in limited quantities, it can have the qualities of curing urinary tract diseases, clearing Pitta and Vayu, destroying poison, comforting the throat re- gion, and increasing milk production. When consumed in excess, it can cause fever, respiratory disorders, lymphatic swelling of throat region etc. and also fatten the stomach and make you obese.

Sour (pulippu) : The kind of food object, when placed in the mouth, can remove all dirt, gives goosebumps, causes dizziness, causes teeth to feel hypersensitive, the taste of that food item is known to be Sour. Those that predominantly exhibit sour taste are tamarind fruit, lem- on, tomato, etc.

This taste enables digestion. In limited quantities, it is tasty and controls Vayu. In excess, it can exacerbate Pit- ta and Kapha and cause itching, burning sensation, and lead to contamination of the blood.

Salty (uvarppu): The kind of food object, when placed in the mouth, causes more saliva secretion, irri- tation and burning sensation in the throat, the taste is known as Salty. Those that predominantly exhibit salt taste are salt, rock salt (induppu) and crystal sea salt (pottil uppu).

This taste has the quality of heat. Enables digestion, and in limited quantities, it is tasty, cleans excretory or- gans, mitigates Vayu, softens the body, expels contami- nated fluids as sweat. In excess, it causes Vatha related blood diseases, leprosy, etc. Hair will prematurely gray, body becomes weak, and it leads to eye disorders.

Astringent (thuvarppu): The kind of food object, when placed in the mouth, causes a sensation of immo- bility, makes the tongue lifeless like wood, and blocks the throat, the taste is known as astringent. Those that pre- dominantly exhibit astringent taste are wood apple, areca nut, haritaki, coconut pod, etc.

This taste has the quality of cold. It gets digested slow- ly, purifies the blood, removes Pitha and softens the skin. When taken in excess, it causes thickening of the tongue, increases Gas (Vayu) and causes acidity (Aamakattu).

Pungent(kaarppu) : The kind of food objects, when placed in the mouth, sharply creates burning sensation in the tongue, causes discomfort on the tip of the tongue, creates burning sensation on the inner walls of the cheeks, makes the eyes, nose, and mouth watery, its taste is known as Pungent. Those that predominantly exhibit a pungent taste are chilly, pepper, mustard, etc.

This taste has the quality of heat. It enables digestion. When consumed in limited quantities, it removes phlegm, heals injuries and throat related diseases. In excess, it can cause heat and leads to many other diseases.

Doshas – Vital Energies (doshangal) : These also, like Taste, are not distinguishable by being visible to the eyes, but are mixed in with worldly objects. These defects man- ifest at the time of digesting the food objects in which they are predominant, or otherwise be known when the distor- tions created by them manifest. Though these are called doshas (that which can cause defect) , when present in moderation, they feed the naturally present three doshas (thus aiding the many actions commanded by the limbs, mind, intellect and senses). But only when present in ex-cess, or at very low levels, they can create many ill effects. Hence, instead of shunning them as objects of defect, they should be used by mixing with other food objects which have the capability to mitigate such defects. If this is not done, the three inherent doshas in our body will be starved and cause many harmful consequences. The three Doshas are Vaatam*, Pittam*, and Sleshmam/Kapham*. These three doshas, besides being uniquely present as the single dosha in food objects, are also present as a mix of two or even all three in food objects. However, the dosha that is most predominantly present is ascribed to that food object.

Vaatam: Whichever food object produces a pricking pain sensation, gnawing pain, or burps, the dosha of that object is called Vaata dosha. Food objects that predomi-nantly exhibit Vata dosha in nature are Corn, Little Millet (Samai), Mochai (seeds of broad beans), jackfruit -raw or ripe, raw mango, groundnut, tapioca etc.

Pittam: Whichever food object that produces diz-ziness, stomach churning, vomiting, or unsteady mind, either during digestion or afterwards, the dosha of that object is called Pitta dosha.. Food objects that predomi-nantly exhibit Pitha dosha in nature are Cannabis (Mar-ijuana), Opium, tobacco, cluster beans (Kothavaraikai), Custard apple (Seethaphal), Ridge Gourd (peerkankai), green gram/petite yellow lentil, sesame, groundnut, etc.

Sleshmam/Kapham: Whichever food object pro-duces internal shivering, sore throat, heavy headedness, or cold infection, either during digestion or afterwards; the dosha of that object is called Kapha dosha. Food ob-jects that predominantly exhibit Sleshmam dosha in nature are cucumber, Kozhumichai (citrous fruit like l emon), Pearl Millet (Kambu), Okra (Ladies Finger/Ven-daikai, white pumpkin, etc.

Triguna (three qualities) : Just as how the previously described Taste and Dosha cannot be perceived by sight or touch, but can only be perceived by sensations of the tongue or after-effects inside the body, in the same man- ner these qualities can only be perceived by the good and bad effects of our actions, and the happy or sad states caused in the body. These Qualities (Gunas) are of three kinds, namely Sattva, Rajas, and Thamas.

Sattva Guna (Sattvam) : The kind of food object whose nutrients when regularly consumed contains foundational body constituents of tissues, cleanliness, health, and balanced strength, causes the mind, intel- lect, and senses to be not distorted, but be clear, peace- ful, compassionate, devotional, fulfilled, and blissful and cause us to live joyful lives by always performing good deeds, the nature/quality of such a food object is known to be Sattva Guna (Sattvic).

Rajo Guna (Rajas): The kind of food objects whose nutrients when regularly consumed, contains founda- tional body constituents of tissues, intoxication and excessive strength, causes the mind and intellect to be subject to vacillation, anger, ego, excessive lust, desires, courage, causes one to commit many bad deeds due to the vacillation and excessive lust, and causes one to perform many courageous actions, yet live without joy; the nature of such food object is known to be Rajo Guna (Rajasic).

Thamo Guna (Thamas) : The kind of food objects whose nutrients when regularly consumed, contains foundational body constituents of tissues, intoxication and excessive strength, causes the mind and intellect to be subject to vacillation, foolishness, anger, dullness, ex- cessive lust, lack of joy, deception, revenge, and sleep, the nature/quality of such food object is known to be Thamo Guna (Thamasic).

INNER DIVISIONS OF THE THREE GUNAS, AND THEIR MANIFESTED CREATIONS

三種特質的內部分化及其顯化

Amongst the integral to bodily principles and food constituents, these three gunas are known to be most superior. One should strive to increase the Uttama(best) qualities (gunas), while reducing the mediocre and low- er qualities. Of these, the noble quality of Sattva created Fourfaced Brahma and other Devathas, the mediocre Rajo Guna gave rise to human beings, and all kinds of creatures including ants and insects, and the lower Thamas is the source for inanimates such stone, sand, tree, water. These three gunas are further divided into three each, and these divisions merge into one another and expresses as the following:

These nine gunas in turn combine with each of the three primary gunas to form the following:

這九種特質轉而又與三種主要特質組合，形成 以下組合形式：

These 27 gunas manifest as superior or inferior nature of the above mentioned Devatas, humans and animals, and inanimate objects. Of these, us human beings in the nature of Rajasic beings having Sattvic qualities, should strive to develop all Sattvic qualities. For this purpose, it is quite essential for us to know the advantages and disad- vantages of the Sattvic related Thamasic food objects that are grains and plants/herbs(gandha mooladi thavarangal) which constitute our food.

starch (kanji vadittu seium siru arisi saadam)