18. Studies in the History of Dietetics

18. Studies in the History Of Dietetics References to "Avaranna" in the Dharmasutras of Baudhayana and Apastamba And The Grhyasutra Of Apastamba-( BETWEEN B. C. 500 AND A. D. 500) * In my paper on " Varanna" and its history from the 7 th century A.D. up to 1800 A.D. I tried to establish the following equation:- varana mentioned by the Jain author of varangacarita (7 th Cent. A.D.) ?= avaranna mentioned in astamgasamgraha (c.A.D. 625 ) and in astamgahrdaya (8 th or 9 th Century A.D.) mentioned by the Marathi writers, Ekanatha (A.D. 1538-1599), by Muktesvara (c.A.D. 1599 -1649), by Ramadasa (A.D. 1608-1682). = varana mentioned in lilacaritra ( Marathi ) of c.A.D. 1250, in faa (Marathi) of c.A.D. 1450, in Moropant's works (A.D. 1729-1794 ). avaranna I further pointed at that the term "" of the Astangasamgraha (c.A.D. 625) has been explained by Indu in his commentary (between i.e. C.A.D. 700 and 900) as "fa .. food prepared from split grain or pulse. Subsequent commentators like Arunadatta (A.D. 1220) and Hemadri (A. D. 1260) support Indu's explanation and clarify it by giving examples. According to Arunadatta the was made of and other grains evidently in the form of pulse or "fa" 1 which Dallana ( c. A. D. 1100 ) explains as " samidhanya- avayavah . "9 Since the publication of my paper I was in search of the usages of the term "" in sources earlier than A. D. 600 to enable me to learn the antiquity of this term in Indian dietetic terminology current before A.D. 600. Fortunately I have been able to trace the following usages of "" much earlier than I expected in non-medical 2 works:- *Poona Orientalist, Vol. XII (1948) pp. 1-9. 1. Carakasamhita (N. S. Press, 1941, pp. 456-457-faf, 187) mentions the term vidala ( " esah kasayah sadhyo datva dvipalam masuravidalanam " ) which is explained by Cakrapanidatta ( C. 1060 A.D.) as follows:- " masuravidalanamiti nistusamasuranam, na tu masuravidala atra syamah uktam hi jatukarne pumlingena - "masuravidalotpalam " iti . " 2. I record below some references to the terms "fa" and "" in view of Indu's equation of avaranna with " vidala-sasya- annam . ' " (Continued on the next page) 20 20

(1) Haradatta in his commentary on the Asvalayanagrhyasutra (Trivandrum, 1923 ) Chap. I, Khanda 7, Sutra 1 (p. 33 ) - " panigrahanadi grhyam paricaret svayam paramyapi va putrah kumaryantevasi va || 1 || " mentions " avaranna " along with ksara, lavana, as will be seen from the following extract : " yasminkarmani panigrhyate tatpanigrahanam vivahah tata arabhya grhyamagnim paricaret | paricaranam susrusa, samindhanadih | homasca patnikumarivyatiriktanam | tayostu sammarjanamupalepanam havirupakalpanam samindhanamityadi | putrasyapyupanitasya grahanam | tatha apastambah- 'striyanupetena ksaralavanavarana - samsrstasya ca homam paricaksate ' iti anye tu homamapi sarvesamicchanti | ' (Continued from the preceding page) 88 masa- (i) Sukruta Samhita, N. S. Press, 1938 ( uttaratantra, Chap. 54 verse 4 ) refers to pisthanna-vidala ." Dallana explains pistanna = tandulapistadi and vidala = makustadi - Dallana in his comments on para 5 of Chap. 20 of sutrasthana (p. 95 ) mentions "vaidalasupya " ( mudgadayah vaidalasupyesu ). Sueruta refers to "vaidalah " in Sutrasthana, Ch. 46, 27-- ፡፡ mudgavanamudgakalayamakustamasuramangalya canaka satinatriputa kaharenvadhakiprabhrtayo vaidalah || 27 || " Dallana explains :- " esam vaidala ' iti samjna na punah anvayarthena vaidalasamjna, evam hi vidalanam iti vaidala iti masakulatthasu api vaidalatvam syat ; tena " balluram mulakam suskasakani vaidalam | varjayeccalukam gulmi madhurani phalani ca || "color ityadisu vaidalatvena mudgadisu nisedhah, tena gulmesu masakulatthadayah na nisidhyante, na hi te vaidalah || 27 || " (ii) K. M, Vaidya in his astamgahrdayakosa (Trichur, 1936, p. 32 ) explains 88 avarana " + of astamgahrdaya (sutra0 8 ) ag as " vidalannam " which he specifies by the following verses :- " yavagodhumacanaka maso mudgadhakau tatha | makustakah kulatthasca masurastriputastatha | nispavakah kalayasca vidalannam prakirtitam || He further quotes Bhavamitra ( C. A, D. 1550 ) :- " " samijah simbijah simbibhavah supyasca vaidalah " and ( on p. 286 ) he equates " dalam " of astamgahrdaya (sutra 25 ) with dali ( Marathi dala ) and quotes nrsimhah- " sphotastu canakadinam dali tu parikirtita " The pakavidhi for dali is given by bhavamisra in the verses - " dali tu salile siddha lavanardrakahimgubhih | samyukta supanamni syat ete " 1. Vide D. R. Patil's remarks on Food-grains in his Cultural History from Vayupurana (Poona, 1946, p. 211 ). I note some points from these remarks in the following table :- ( Continued on the next page )

pro.References to " Avarannaa 155 The quotation " striyanupetena - apastambagrhyasutra (Patala III, Khanda 8, Satra 3 ) edited by Cinnaswami sastri, Kashi Sanskrit Series, Benares, 1928, p. 114, where it occurs as follows with its explanation by the commentators Haradatta and Sudar- sanacarya:- paricaksate " has been traced by me in the " striyanupetena ksaralavanavarasnasamsrstasya ca homam paricaksate || 3 || " Haradatta explains:- " pakayajnadhikare sarvatrayam pratisedhah sraddhadisu api avarannani kosidhanyani masa- dini krsnadhanyani canakakodravadini paricaksate varjayanti sistah " 88 Apastamba prohibits the use of ksara, lavana and bhavarana in a homa to be performed by a house-holder. According to Haradatta ( C.A.D. 1100 according to Madhyayugina Caritrakosa, Poona, 1937, p. 820 ) the term " avarana " means "kosi dhanya " (seeds produced in pod or legume) like masa etc. and krsna dhanya " ( black or inferior grain ) like canaka, kodrava etc. I believe this explanation of "avaranna " by Haradatta is in agreement with the explanation of Indu who calls it "vidala-sasya anna " i.e. food prepared from split grain or pulse. As a matter of fact we prepare in our cookery varana or varana 1 of the pulses of masa, canaka . Sudarsanacarya 2 explains the Sutra of Apastamba referred to above as follows:- ( Continued from the preceding page) Rgveda - yava and dhanya mentioned - Few references to food grains- Food-preparations :- odana, ksirodana, mudgodana, mamsodana, apupa, pakti and karambha . Brahmanas - vrihi, priyangu, tila, godhuma, masa mentioned - Oill from tila . Jatakas-Field crops mentioned are :- - sali, vrihi, tandula, yava, kangu, kalaye, mugga, masa, tila, eranda, marica, jiraka, siddhathakka, lona, ambila, addasugivera Sugar-cane and its juice - Salt-makers mentioned. Arthahastra - Elaborate account. 1. Prof. K. P. Kulkarni in his Vyutpattikota (1947, p. 642) makes the following entry varanah about 88 - varana - na. sijavilelya dalica padartha . A dish of pulse. sam . vara + anna . mula varana sabdacem samskrtikarana namtara jhalem asavem . " Prof. Kulkarni's statement that the original word may have been later Sanskritised is not borne out by the history of this word and its usages in different forms like avaranna, varanna and as recorded in this paper and the previous one on this subject. From varanna was derived and from varanna, the Marathi varana . the word 2. The date of Sudarsanacarya has not been exactly determined. According to my evidence he is later than A.D. 1800 and earlier than A.D. 1600. He is later than Haradatta, whom he quotes and refuter, and earlier than Kamalakarabhatta, the author of Nirnayasindhu, (A.D. ( Continued on the next page )

"yavaksarabhyam lavanena ca avarannena ca kosadhanyaparanamna masadina tilavyatiriktena samsrstasyapi bhavati haviso home prasaktih tadubhayanisedharthamaha - "striyanupetena ...... 20 paricaksate " || 3 || " striya anupetena anupanitena ca homam homamatram srautam smartam ca sistah paricaksate varjayanti yasmat tasmadeva tabhyam na hotavyamiti sesah | Sudarsanacarya practically repeats the explanation of "avaranna " given by Haradatta, whom he quotes and criticizes at times in his commentary as observed by the Editor in his Introduction, p. 7. The term " kosadhanya " of Sudarsanacarya appears to be identical with " kosidhanya " of Haradatta. It is clear from the explanations of these commentators, who are later than about A. D. 1100 that the term avaranna means pulse-grains used in cookery. " " 80 " In continuing his comment on Sutra 3 referred to above Sudarsanacarya refers to a passage in apastamba dharmasutra which refers to avaranna as follows:- 88 yattu dharmasastre 'na ksaralavanahomo vidyate | tathavarannasamsrstasya ca ' ( apastamba-dharma- sutra 2 - 15-12, 13 ) iti etc. 99 The Sutras of Apastamba quoted by Sudarsanacary in his comment are identical with the following Sutras in Buhler's Edition of ApastambaDharmasutra ( B. S. Series, Poona, 1932 ) :II, 6, 15, - Sutras 14 and 15- "na ksaralavanahomi vidyate || 14 || tathavaranna samsrstasya ca || 15 || " On p. 179 we get the following extracts from Haradatta's commentary regarding the meanings of "ksara " and " avarana " : - " 14 . yadyad bhaksyamanam pasyato lalotpadyate tat ksaram || 15 . avarannam kulatthadi tatsamsrstannasya homo na vidyate || 66 " " This explanation of Haradatta about avaranna agrees with his explanation of this term occurring in apastamba grhyasutra as we have seen above. It will thus be seen that through the favour of Haradatta I have been able to trace the term " avaranna " in the (1) apastamba grhyasutra and ( 2 ) - (2) apastamba dharmasutra as well. These usages of the term avaranna " are further corroborated by the bodhayanadharmasutra ( Mysore, 1907) Prasna IV, Chap. 7, Sutra 7 as follows:-- ( Continued from the preceding page ) 1612 ), who mentions Sudarianncarya - Sudarsanacarya mentions smrtyarthasara ( possibly of sridhara -- C. A.D. 1150-1250 ) and dhurtasvamin and kapardisvamin .

References to " Avaranna " 157 ( Prayascittas ) -- " abhaksyabhojyapeyanadyaprasanesu tatha'panyavikrayesu madhumamsaghrta- tailaksaralavanavarannavarjesu yaccanyadapyevam yuktam dvadasaham dvadasa dvadasa pranayaman dharayet || 7 || " Govindasvamin in his commentary on the above Sutra of Bodhayana does not explain the term " avaranna . " He merely states " apanyani asvadini "He madhumamsadivarjitani | " ' " The foregoing reference to "a" in the Bodhayana-Dharma-Sutra is very important for my present inquiry as Prof. Kane 1 has fixed up the date of this work between B. C. 500 and 200. If this date is correct, the "and history of "r", which I have identified with Sanskrit varanna Marathi" varana " can be easily taken back to c.B.C. 500 i.e. about 1000 years earlier than Vagbhata I, who mentions it in his Astanga-Samgraha (C.A.D. 625). Buhler in his Introduction to the Apastamba-Dharmasutra (p. xi) refers to the "close agreement of the Hiranya kesa-Dharmasutra with that of the Apastambiyas." He further states that the foundation of the Hiranya kesa school is earlier than Fleet's Pallava Inscription No. XV (Indian Antiquary, V, p. 153) which belongs to the "end of the 5 th century A. D." and which mentions a donee "HI". He, therefore, asserts positively " that the readings of apastambadharmasutra, found in the hairanya version are at least fourteen hundred years old. Probably however, the Hiranyakesa school "dates from much earlier times. " 66 99 The Susrutasamhita (N. S. Press, Bombay, 1938, p. 250) mentions "in Sutrasthana, Chap. 46, Verse 491, which reads as follows:- " na caikarasasevayam prasajyeta kadacana | sakavarannabhuyistamamlam ca na samacaret || 491 || " Dallana (C. A. D. 1100) explains:- " avaramnam vaidalamnam " "C This is the earliest reference 2 to avaranna " I have found in medical works. I give below a chronological table for the references to and , so far discovered by me and recorded in my present and, 1 previous paper on the subject :- 1. Vide History of Dharmasastra, Vol. I ( B. O. R. Institute, Poona, 1930). avaranna " " 2. The reference to "3" in the Astanga-Samgraha is an echo of Susrutasamhita reference. The Astanga-Samgraha refers to avaranna as follows in Chap. 10 of Sutrasthana:- sakavaranna katvamlakasayalavanotkatam | " suskam ca bhojanam || " ( ) co tyajedekarasasatmyam guru suskam ca bhojanam || Compare " sakavarannabhuyisthamatyusnam lavanam tyajetu " in astamgahrdaya ( N. S. Press, 1939, p. 157).

CHRONOLOGY 113 B. C. 500-200 Before A. D. 500 C. A. D. 625 C. A. D. 700-900 A. D. 600-700 A. D. 700-900 C. A. D.1220 C. A. D. 1260 REFERENCE Reference to " avaranna ", ksara and lavana in the Bodhayana-Dharmasutra. Reference to "avaranna ", ksara and lavana in the apastamba Dharmasutra. 9 Reference to " avarana ", ksara and lavana in the apastamba-Grhyasutra. " Reference to avaranna " avarana " " in Susrutasamhita. mentioned in the Astanga-Samgraha. 66 avaranna " mentioned in the Astanga-Hrdaya. " mentioned in the Varanga-Carita. " varanna " avarana " " " ". explained by Indu as " vidala-sasya-anna avaranna " explained by Arunadatta as'' masadi " avaranna "explained by Hemadri as "". supa varana ", bhata etc. mentioned in Marathi lilacaritra, varana " mentioned in a Marathi work. varana " mentioned in Marathi smrtisthala . "" varanna " C. A. D. 1250 " A. D. 1308 " " C. A. D. 1450 A. D. 1533-1599 2 A. D. 1599-1649 66 1286 "mentioned by Ekanatha in his Marathi poem rukmini svayamvara . varanna vanaparva . mentioned by Muktesvara in his Marathi A. D. 1729-1794 "a" mentioned in a Marathi work of Moropant. varana Having taken the history of our modern Varana (with its different apellations avaranna, varanna, vidalanna, vidala-sasya- anna ) upto about B. c. 500 we are curious to know how this dish was prepared from the different pulses called " Vaidalas" by Susruta and specified by him as c, HO makusta, masura, mangalya, canaka, satina, triputaka, harenu, adhaki etc. Our curiosity will be sufficiently satisfied if we read the following detailed description of fa fafe (or preparation of a from different pulses) as recorded by king Somesvara in his encyclopaedic work Manasollasa¹ (G. O. Series, Baroda, Vol. II, 1989) in the section called a (pages 115-136) 1. The date of this work is recorded as "A. D. 1127" in the by Chitrav Shastri, Poona, 1937 p. 817. Somesvara ruled between A. D. 1126-1138. The chapter on cookery (T) records many dishes both vegetarian and non-vegetarian as current in the Deccan and Karnatak in the 12 th century. I note below names of these dishes and the materials used in them:- (Continued on the next page)

References to "Avaranna "a rajamudgastatha pita nisya (pa ) vavanaka api || 57 || krsna dhakyastatha masa masura rajamasakah | supakarmani saptaite niyojyah supakarakaih || 58 || dalita sdalitascaite pacaniya yatharuci | canaka rajamasasca masura rajamudgakah || 59 || gharattairdalitah karyah pakartham hi vicaksanaih | kincidbhrastastathadhakyo yantravatairdvidhakrtah || 60 || vidali ca krtah samyak surpa kairvitusikrtah | sthayam sitodakam ksiptva vidalaih samamanatah || 61 || bhavapedvidalanpascacculyamaropayet tatah | mrdvadmipacyamane'ntarhitoyam viniksipet || 62 || varnartham rajanicurnamisattatra niyojayet | muhurmuhunksipettoyam yavatpakasya purnata || 63 || suslaksnam saindhavam krtva vimsatyamsena niksipet | (Continued from the previous page) - 159 (a ) bhakta from different kinds of rice ( raktasali, mahasali, gamdhasali, kalingaka, munda- sali, sthulasali, suksmasali, sasthika - verses 345-56 ) (b) vidalapaka from different pulses ( verses 57-65 ), (c) supa prepared of masura, masa, mudga, hingu, ardraka, vartaka, bisacakrika fried in oil, priyalabija, blts of mesamamsa, " medasah sakalani ", marica, nagacurna, syamaka, kagu, nivara, gandhasali etc. ( verses 66-74 ), ( a ) payasa prepared of mahisipayas, (0) mandakah prepared of godhumacurna, lavana, salicurna, (f) angarapolika ( 82-83), (g) sohala ( 84 ). ( 7 ) pahalika (85), ( m) purika (90) (j), dhosaka from the pulses of canaka, masa, rajamasa and vattanaka (Marathi vatana ), ( ) vatika (94-99), (1) idarika (1400-1401), (m) gharika (2-3), (n) kanjikavataka ( 4 ), (0) Other kinds of vataka (5-8), (2) ksiraprakara (9-14 ), ( 2 ) varsalaka (15-17), (1) cakkalika (1436-40), (s) bhaditraka (59-65), (t) mamsavataka (81) and its varieties bhusika (81), kosali ( 82 ), purabhattaka ( 84 ) and vattimaka ( 87 ), ( 4 ) pancavarni ( 88-91), (v) antrasunthaka ( 92-98 ), ( 10 ) varnasunthaka (1499-1501), (0) utkathita supa (1-9 ), ( 23 ) kharakhanda (34), ( * ) nandyavarta ( 39 ), ( ab) ghrtakarkata (42), (ac) parpata (49), (ad ) methikaparpata (55), (a) dadhi, takra, majjika, sikharini, mastu ( 1570-1575), (af) vyanjana (76-79), (ag) dhupakanjika, ( a ) panaka ( 84 ), (ai) anna, pakvanna and panaka ( 88 ), (aj) vataka, parpata, kharakhanda, upakhandaka (94), (ale) sikharini, majjika takranna, ksira, kanjika, mamsa with amla, dugdha with sarkara . Some of the special dishes in the above list of about A. D. 1130 are not found in the chapters on in the Susruta-Samhita and Carakasamhita. We must, therefore, see if they can be traced in other sources, Sanskrit or non-Sanskrit. Somesvara's chapter on 3 English by the Editor of the 3 needs to be published with translation in Marathi and magazine, Bombay. G

varnatah svaduta (svadatah ) gandhanmardavallaghavadapi || 64 || evam vidalapakasya samyasiddhirudahrta | " In this extract we get a beautiful detailed description of the preparation of c. Somesvara tells us how the different kinds of pulse-grains should be ground in a gharatta and split in a yantravarta and unhusked by a surpaka and then cooked with the addition of himgutoya, rajanicurna (for colouring, varnartham ) and . This process current about 800 years ago has practically remained unchanged upto the present day. I hope some scholars interested in the history of Indian dietetics would throw some more light on the history of Varana, which I have tried to clarify so far on the strength of Sanskrit and Marathi sources available to me. Tryambaka Narayana Mate, a Citpavan Brahmin, refers to Varana prepared from mudga ( Marathi muga ) and adhaki ( Marathi tura ) in his Dharmasastra work called the acarendu (Anandakrama, Poona, 1909, p. 309 ) as follows:- atha supadiguna ucyante- visesanmudgakulmaso guru rucyo vibandhakrt vatalah slesmapittaghnah pramehagalaroginah | mugacem varana || visesadadhakisupah svadu vistambhakrd guruh | turicem varana || He also refers to " varanamtila mutukim " :- 88 supannavikrta bhaksya vatala ruksasitalah | sakatusnehalavananbhaksayedalpasastu tan | varanamtila mutukim || Other articles of diet mentioned by this author are:- " " jomdhalyacya lahya, gavhacya lahya, pohe (prthuka ) (p. 300 ) - puऱ्ya, mamde, modaka, rotya, godhumacurnarota, puranace kanavale, vade, phalem or patakanavale (!), gharge, ksirapupah (p. 301 ) - phenya, polika, ladu, karamji, (p. 302 ) - samja (p. 294 ) - acarendu was composed in A. Do 1838.