WHAT IS AYURVEDIC COOKING, Scientific, Mathematical Cooking in Vedas [4K]

WHAT IS AYURVEDIC COOKING, Scientific, Mathematical Cooking in Vedas [4K]


Salutations Through this video I am going to discuss about Algorithmic or Mathematical Cooking As elaborated in Vedic literature And through it the concept of Ayurveda or Ayurvedic cooking I know this video is bit long , around 30 mins But I assure you that I have tried to cover this topic In as less minimal time as possible So I request you to watch the video till the end And not skip any parts To get a grasp of the subject What do we mean by Ayurveda cooking ? is the term ayurveda cooking even valid ? We may naturally ascertain ayurveda cooking as recipes mentioned in Ayurveda literature or Food patterns related to health, dietetics on individual level or Food culture related to a school of thought that endorses vegetarianism, Ahimsā spiritual aspects like Sātvik Tāmasik & Rājasic or Ritualistic food preparation which include Mantra, Astronomy, Astrology etc In modern nutrition science e approach food as a distinct with respect to health and culinary art Hence it is very logical for many to look at cooking mentioned in Ayurveda as a part of health nutrition science However One must understand that Ayurveda is not a mere collection of ancient medical treatises The term Ayurveda is derived from two words Ayus which means life and Veda the term Veda itself is composed of the root Vid which means knowledge with the suffix or pratyaya “Dhayañ” which means “bhāva” or “emote” So veda means “Bhāva or Emote” of knowledge which means “Jnyāna” or “to Know” The term “to know” encompasses all forms of knowledge that is known in process of knowing or to be known . across cosmos. i have made a detailed video on origin and concept of veda viewers may refer to it if interested. so we can interpret that Ayus + Veda means to know about life or to be specific it encompasses all cosmic fundamentals that are known, in process of knowing and to be known about life which in this context refers to Human life The books or treatise of Ayurveda are mere compilation of these concepts in a structured form Vedic knowledge consist of core fundamentals without any prejudice It neither castigates anything as evil or good on a cosmic scale. Hence In order to understand the meaning of the term Ayurveda cooking Or Ayurvedic cooking we must first try and understand fundamental concept regarding food & subsequently cooking through Vedic perspectives Food and cooking food are distinct though inclusive. Food is an entity cooking is a tool to produce the same. Let us first try to understand how food is defined in Veda In The Taittariye Upanishad we come across a word “Anna” It is derived from the root “ad” The root Ad is defined as which means “that which is eaten”. In Shatpatha Brāhmana of Śukla Yajurveda we come across a term Annam Asitih The term Asitih is first found in Sāmveda It has many meanings i in the context it is used But for us Two meanings are prominent “to obtain” as per Jaiminiya Brahmana and other is “that which is edible” so in the context “Annam asitihi” means Anna is an edible entity through which life is obtained Amarakosh also gives the explanation of term Anna as which translates as “whatever is edible is food” So food as per Veda is interpreted as any entity that is edible to sustain life It does not castigate food on religious or spiritual grounds on cosmic levels The process of cooking is known as “Pāka” The etymology of the word “Pāka” is derived from the dhatu “pacha” which means transformation facilitated by heat Pāka denotes the process through which an end product is created through heat As defined as It necessarily does not mean cooking over fire like unripe mango getting ripened here there is no cooking yet the transformation is facilitated through heat. In terms of culinary art Pāka is associated to the process of cooking. Throughout the available Sanskrit literature we find various references of Food Culinary art and Dietetics Some works of importance are Veda The Samhitā literature Like the Taittirīyasamhitā, Vājaseniyasamhitā the brāhmana literature Like the Šatapathabrāhmana, Taittirīyabrāhmana The Āranyaka literature Like the Taittirīyāranyaka Upaniśat The Sutra literature The Nirukta The grammar or Vyākrana text of Mahābhaśya vārtika Aśtādhyāyi Works like Arthaśastra Manusmriti Kāmāsutra The epics consisting of Mahābhārata and Rāmayana Ayurveda Samhitā And Nighantu literature Nātya literature Of Raghuvanśa, Kumārasambhava etc Purānic works like Agni Purāna, Vāyu Purāna, Matsya Purāna Works on culinary art Like Mānasollāsa And finally the text on Cookery Of Kshemakutūhala Bhojankutūhala And Pākadarpana We can however divide this exhaustive food literature in following constructs Literature elaborating on ideal method of Cooking known as Pākashastra Literature elaborating on Properties of food either individual or as a recipe and its effects on Doshas with respect to humans Literature elaborating on proper method of intake of food With respect to season daily timings utensils rituals Known as Annapānavidhi Literature elaborating on the type of food ndividual or in combinations with respect to disorders and general health known as Pathya- Apathya Though all these constructs are inclusive we can divide them into 2 distinct classes Fundamentals of cooking. This literature elaborates strictly to base algorithms of art of cooking to derive an end product which is edible. It’s basic parameter is heat. These fundamentals are independent of the other class of literature which expound upon the Human perception of Dietetics with respect to Environment Health Religion and Philosophy The expanse of Ayurveda dietetics is immense and beyond scope of this video However as it is related to our subject i will try and give a quick overview so as to grasp why the algorithmic foundations of Vedic cooking are so important The vast literature describes each food entity on fundamentals of its Geographical attributes or desha which elaborates on the environmental factors of each entity 5 Elemental or Structural attributes of Mahābhuta 20 universal properties or Guna 6 universal Tastes or Rasa it contains which are identified by us humans These act as biochemical messengers informing the body the nature and amount of enzymes to secrete for digestion 2 universal potencies Or Virya which relate to the nature of homogenous digestive juice it creates in process and as results of digestion 3 Vipaka or final biochemical response as seen in human body post digestion of the entity food as it goes towards absorption assimilation and excretion Prabhāva which is an effect a particular entity exhibits irrespective of its properties Te vast literature furthers its inferences of the effect of these entities on 3 Dośa Dhatu’s or tissue system Mala or exceretion at macro and micro level or in brief on the annals of human physiology in terms of absorption assimilation excretion and nourishment post consumption of these food entities either alone or in combination as recipes The literature suggest optimum times to eat foods Same food can cause different effects on the body at different times. for example Curd / Yoghurt consumption is considered unhealthy at night It informs about optimum quantities or frequencies of individual foods. Certain foods must be used daily like milk, ghee while certain must be used occasionally like Jackfruit It elaborates on use of utensils for cooking and eating For example in the Yanjyavalkyasmriti its mentioned that one who eats food in bronze vessel gains longevity intellect success and strength Similarly the Brahmavaivarta Purāna informs that water, cow’s milk curd, ghee coconut water, jaggery, honey stored in an iron vessel and rice cooked in iron vessel should not be eaten It elaborates on various food combinations to be used in particular disorders and also combination or foods to be avoided to maintain health. For example Mixture of curd and Jaggery is considered incompatible It elaborates on seasonal foods and their effects For example mangoes must be consumed in its season while its consumption out of season may cause disorders It elaborates on astronomical implications on dietetics For example Brahmavaivarta Purana informs to avoid consumption of sesame On Amavasya pr New Moon Purnuma or Full moon And few other voccasionsn like Sankranti, Chaturdashi , Ashtam Shradha and Vrata It elaborates on rules of dining procedure and also dress code along with certain anointments to get maximum benefit. Certain text also discuss the inherent qualities of the chef structure of Kitchens and sanitation These literatures also discusses the spiritual and religious perspectives of food like sātvik, rājas & tāmasic and elaborates on why certain foods must be avoided and certain accepted for emancipation or Moksha Though certain instructions may vary across text One can infer that this literature is vast and has infinite possibilities with evolution of culinary art technology and change in socio-political and economical status of humans. Though base fundamentals remain same as Vedas The Ayurveda Samhitās Nighantus generally discuss the properties of different types of edible food and their method of intake for optimum health as per seasons eating times Food combinations & utensils n respect to Human Physiology in terns of Dośa Dhatu & Mala The authoritative works like Kshemakutūhala, Bhojankutūhala, Pākadarpana can be considered as text on cookery and dietetics The work Mānasollāsa is considered the first ever work on culinary art Pathyāpathyavinishchaya elaborates on optimum die for health and disorders much on lines of Ayurveda treatise but in an elaborate way Although these works focus on culinary art , and dietetics they are restricted to their applications towards a purpose which is human health along with religious and spiritual perception They do not give a fundamental algorithmic approach to cooking as is indicative of any Vedic knowledge The fundamental elaboration on cooking or Pākaśashtra is found in the most algorithmic literature of Veda Vyakarana or Grammar text of Ashtadhyayi of Pānini Vartika of Kātyāyan And the Mahābhaśya of Patanjali The Vārtika and Mahābhaśya are elaboration and commentary on the Aśtādhyāyi Hence these three are also known as Trimuni Vyākrana The Aśtādhyāyi of Panini is a major contributor towards understanding the algorithms of Vedic cooking which is further elaborated upon by Patānjali in his Mahābhāśya or commentary on Pānini’s work We come across some fundamental terms that outline the structure of cooking Bhojya & Bhakśya Though synonymous there are etymological differences about the nature of Bhojya and Bhakshya in the Trimuni Vyakrana. It can be defined as the entity that needs to be consumed. The difference of opinion about these two terms lies in the structure of the entity to be consumed. For example, the entity which is solid in nature is known as Bhakshya while one which is other than solid is termed as bhojya as described by katyayan. On similar lines the epic Mahabharat has defined the nature of food to be of 5 types in a way it can be consumed Bhakshya or solids Lehya ora one which can be licked Chaussa or ones that can be sucked Peya or liquids And Bhojyua which encompasses All other forms of food Which are not covered by other 4 categories Mishrikaran Mishrikaran means when the food entity is mixed with some other entity For example we add Ghee or Oil for cooking or jaggery for taste Here both entities have equal importance which determines the end profile of the recipe Most times the entity mixed with food is an adjuvant to it’s profile. SANSHRUSHTA It refers to entities that are mixed before cooking and they become one and homogenous in the recipe The process of Mishrikaran and Sanshrushta is similar the only difference that in Mishrikaran the entities mixed have their individual existence and importance but in Sanshrusta the one which is mixed is of less importance The word which can be synonymous to Sanshrushta is Sansarga which can be loosely translated here as blend For example salt. salt is always added before cooking So when it exposes to heat it becomes homogenous Here one must understand that Salt refers to the taste known as lavana and not the entity Many entities produce salty taste or Lavan. So as per Katyayana what blends as Sanshrusta is the taste while as per Panini what adds as entity s the Lavana or the Salt These etymological difference lie at the core fundamentals of vedic cooking Hence the Entities which are blended before cooking and become a homogenous part of the end recipe are identified by Sanśuśta The same salt when added while cooking or after cooking is form of Sanskruta The process to enhance the taste profile of a recipe is known as sanskruta. For example adding of spices Certain spices are added during cooking and certain after cooking If these spices are added before cooking they disturb the profile of recipe These subtleties are important construct of Vedic cooking In addition Sanskruta also gives algorithmic parameters of heat Distribution of heat in cooking is or paramount importance For example certain preparations are done on charcoa Some in a particular type of utensils All these things that enhance the profile of the food is referred to by sanskruta which one may infer as being the important pillar of culinary art Th term or the sutra inform specifically that sanskruta illuminates the recipe towards optimum taste profile. VYANJAN Vyanjan means “one that illuminates” In this context it refers to that recipe Or entity which makes the mind aware of the true taste profile of food. For example when we eat sweets our tongue gets coated with a layer Hence post that whatever we eat we are unable to get its taste Vyanjan refers to that preparation which removes this obstruction and makes the senses available for taste Like when we go in a shop to buy perfumes We intermittently smell coffee beans to get exact profile of each perfume Here coffee beans act as Vyanjan Though not essential vyanjan helps the end user appreciate each recipe on its individual parameters It can be of extreme importance to chef who displays his/her skills wrt to multiple preparations of different taste profiles Many times scholars use Vyanjan and Mishrikaran as synonymous but there is a difference Mishrikaran most times is done prior to cooking or exposure to heat to enhance the recipe. Vyanjan is created separate Mishrikaran is subject to individual taste and profile For Example some may like food cooked in ghee or oil Vyanjan is specifically garnered towards maintaining the individual taste profile. It helps the person be aware of the taste of each recipe so Mishrikaran is not essential One can eat raw food but vyanjan is essential to understand taste of different foods or sometimes the same food if its taste profile gets overwhelming For example when we eat something extremely spicy we balance the tongue with curd or yoghurt to keep eating the spicy food and maintain taste profile Though there are some other sub parameters mentioned like Upasikta which contribute to art of cooking they are inclusive in the 5 distinct parameters explained. Of these 5 parameters the first 4 elaborate the mathematical dynamics of culinary art with respect to heat, & blending while with the addition of th 5th Parameter of Vyanjan the entire experience of eating produces an optimum effect on the 5 human senses of Taste Touch Aroma Sound & Vision Because only through them the notion of food is defined as acceptable or not Certain foods may look good but taste awful Certain may smell bad but may produce a health effect. These 5 parameters if known correctly one can create an optimum sense profile for food Food being eaten by variety of humans the culinary art needs to be altered depending on the individual’s religious, health environmental and personal sense associations. Though there are innumerable individual preferences Patanjali divides them into 3 fundamental categories Aamad Annada and Kravyad Aamad are those people who eat food raw without cooking especially vegetables Annad are those people who consumed food after cooking mostly vegetarians Kravyad include all those who eat meat , animal and sea products either cooked or raw. They may or may not eat vegetables So let us try and understand this with an example as to what fundamentals of cooking mean So the first parameter is Bhojya/ Bhakshya This include all entities edible. We can generalise following distinct types of food entities which form the nature of the 5 types they can be consumed in a way they are prepared We can enumerate al human edible entities as Food grains Spices, Sweets Oil and oilseeds Vegetables and fruits Intoxicating drinks Dairy products, Meat Sea food and Salt This list can be again classified into 3 distinct categories Vanaspati varga or plant kingdom Mansa verge or Animal kingdom and Salt as taste Let see how we can apply these 4 fundamentals on most basic to most complex of recipes. Let us Take the example of Meat Meat can be eaten raw but Pāka makes it easily acceptable for the senses So the simplest form is to roast on fire as ancient humans did The modern day barbecue can be a good example Mishrikaran To enhance its digestibility or to alter its palatability so it becomes more appreciable to the 5 senses we can add either water or oil or ghee or curd to the meat. This is not a required process and depends entirely on the end user. Meat cooked wine or additions of sauces is an example SANSHRUSHTA The best example here is salt. We can either apply salt to the meat before cooking or mix it in the Mishrikaran base of water or oil Sanskruta Further if we have access to spices , aromatics , special ovens or utensils that can distribute heat or control heat evenly, we can get more explorative and create many recipes from the meat that taste good, look good, smell good and make the food more invigorating and acceptable Vyanjan Most time recipes are not eaten alone but we eat multiple food items. Like soup, rice, sweets etc. in a meal To maintain individual taste profile of each recipe we must have a neutraliser This could be a beverage a herb or a spice mixture . There is a reason why I took meat as an example because it helps me elaborate on Dietetics or Annapānavidhi The recipe of meat which is prepared by these 4 base fundamentals is devoid of how it is perceived on religious, spiritual and health constructs For example meat preparations are not be acceptable in certain school of thoughts, religion & traditions. Theses physiological & philosophical applications of Annapānavidhi or Dietetics are completely distinct from the algorithmic elaborations of Pākashastra In a nutshell, Pākashahstra forms he blueprint of world culinary art that makes any entity edible with increasing layers of refinement. Hence They lie at the base of all forms of culinary preparations Any recipe in 5 fundamental structural form as consumed by humans of Bhojya , Bhakshya, Chausya Lehya & Peya ever created , is being created or will be created can be decoded on these fundamental levels. These fundamentals if understood well can describe exotic culinary recipes of then past Like Colonial recipes he prevalent recipes of Fast food Gastronomic & Artisan Cooking and the evolving recipes of the future Molecular cooking Solar foods & even recipes created by Artificial Intelligence Knowing these parameters of Vedic cooking a chef may understand why his /her recipe may be appealing or non appealing to a group people why the recipe may taste different each time. And how exactly a recipe may taste after watching someone else prepare it It will help them improve and refine their skills in all forms of world cuisine In summary Pākashastra helps us deconstruct food and acceptability on a subconscious level. because the idea of food . is subconscious A recipe which may be appealing to ones senses maybe repulsive to other depending on various factors of social, moral, religious, physical and spiritual conundrums This states can change with experience. A meat lover may turn vegan and hate the very recipe he could not live without. Pākashastra and the human neural association to food is a huge huge topic and further elaborations is beyond the scope of this video Moving ahead Using these fundamentals of cooking or Pākashastra Vedas , Ayurveda and subsequent sanskrit texts have created recipes taking in account the physiological structural geographical propertiesms of individual food ite They have laid rules on their optimum consumption wrt time season & astronomy They have elaborated about food combinations , methods of eating They have elaborated on their spiritual, religious, environmental and health perspectives and have also elaborated on kitchen architecture, qualities of chef & sanitation This entire profile called Annapanvidhi, is huge topic beyond the scope of this video as it requires pinpoint elaboration on the foundations of the school of thought it is laid upon For example a recipe suggested for a disorder in Ayurveda text may not be accepted in religious paradigms To increase muscle, many ayurveda text consider meat broth to be optimum But this suggestion may not be acceptable to vegetarians for whom an alternate recipe may be envisioned depending on their preferences Similarly certain recipes that included garlic as optimum for a disorder may not be accepted in Certain Religions Or Sātvik method of cooking where garlic is prohibited So as a inference we can say that the term Ayurveda cooking Or Ayurvedic Cooking is non indicative and bears no validity as a culinary form There is no distinct form as Ayurveda or Ayurvedic cooking Ayurveda being an all encompassing timeless limitless knowledge of Human life it has laid down fundamental principles about food Either Individual Or as a recepie with respect to its geographical , structural, and physiological parameters and have reflected upon their effects on Humans post consumption in terms of health, disease, longevity and ultimately spiritual upliftment depending on various schools of philosophies and traditions So In nutshell the term “Ayurveda or Ayurvedic cooking” can be defined as Understanding the Fundamental art of Cookin or the blueprint of culinary art known as Pākashashtra from Vedas And the implementation of the blueprint towards Dietetics on parameters of Ayurveda physiology for health longevity and ultimately spiritual upliftment I am aware that lot of viewers may have Wanted more elaborations on recipes Dietetics Health While others may have wanted to dig deep Into Algorithmic cooking This subject is so vast That it may require an entire Separate video series To elaborate on Vedic cooking I am sure there are amazing videos out there On these subjects And I request the viewers After understanding the concept of Vedic Algorithmic cooking They watch those videos with a fresh perspective I would also like to take this opportunity To inform my viewers That all videos of NLAM Are solely created by me Without any funding or support So I am pretty aware that these videos might contain Mistakes in terms of Grammar Pronounciation And Transliteration With respectvto Vedic studies I assure you these mistakes are not intentional And I apologise for the same I hope this video was informative And made the subject clear Thank you for watching Salutations

6 Replies to “WHAT IS AYURVEDIC COOKING, Scientific, Mathematical Cooking in Vedas [4K]”

  1. it feels like compiling this information requires a lot of time and effort but you have also made a stunning presentation. thank you.

  2. Again so vast information complied in a nut shell. It really cleared some basic ideas. You always distribute true knowledge.

  3. Dr. Sumit, even though I appreciate your efforts in making this video, I must say that you could have broken down this video into 8 different videos. This video is hard to process.

  4. For people who wish to learn Ayurveda from basics on the theory level, your channel is a boon. I really loved the videos which you had uploaded long back. It laid foundation for understanding the basics of Ayurveda.

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