Mānasollāsa

This enjoyment of food, the other of the two under discussion, is now declared. Having summoned kinsmen, the superintendents of the dining pavilion, feudatory lords, men who are to be honoured, soldiers, dependants, friends, servants, and those expert in song and instrumental music, and having seated each in the place proper to him, he should have them eat first. The lord of the earth should eat together with his sons, his grandsons, and his great-grandsons. Bhojya — solid food that is eaten; bhakṣya — food that is chewed; and likewise peya — what is drunk; lehya — what is licked; and coṣya — what is sucked: food of these five kinds, agreeable and wholesome, the king should eat. The rices are raktaśāli, mahāśāli, gandhaśāli, kaliṅgaka, muṇḍaśāli, sthūlaśāli, sūkṣmaśāli, and the ṣaṣṭika along with them. From its redness it is raktaśāli; the mahāśāli is of great form; the gandhaśāli is the fragrant one; the kaliṅgaka is what comes from Kaliṅga; the muṇḍaśāli is without an awn; the sthūlaśāli is of that thick shape; from its fineness it is the sūkṣmaśāli; and the ṣaṣṭika is reckoned a two-month rice. All these rices, each kind separately, are to be husked with pestles. Having put the grains on a board, he should then cast out the grit and broken grains, and likewise stone, earth, rice-straw, leaf, and husk —

— with care, by means of the maidservants, he should draw out and remove the things lodged in the grain. ¹1This half-verse completes the sentence begun at 1349. The grains unbroken, thoroughly cleaned, washed many times with water, white as the kunda jasmine, and held a long while under water: in a pot made of copper, or else of clay, he should put water three times the rice, and have it covered with a cloth white as the moon, washed, and thick. Setting it on the stove, he should boil that water on a smokeless fire. When the water is thoroughly hot, covered with bubbles, and giving off a little steam, he should strew the rice into the pot and stir it about with a ladle. The discerning man should crush a grain and inspect it again and again. When that grain has gone soft, or still holds a little core, he should put milk into it, or else ghee, and then take it off the fire. Setting a woven lid over the mouth of the pot, the skilled man should let the starchy cooking water run off; and the little that is left behind he should dry away in the residual heat. ²2The edition prints udharitam here and suggests reading udveritam; neither is wholly clear, but the sense is the small quantity of cooking water not poured off.

Rice cooked well in this way, which is fit for a king, is the best. Royal mung, and likewise pītā, lablab beans, and chickpeas too; black pigeon pea, and black gram, lentils, cowpeas: these seven are to be employed by soup-cooks in the making of soup. ¹1The list as printed yields eight names; pītā, "the yellow one", is probably an epithet of the royal mung rather than a pulse of its own, since the seven that recur below do not include it. These are to be cooked split or unsplit, according to taste. Chickpeas, cowpeas, lentils, and royal mung are to be made split with querns by the discerning, for the sake of cooking; and the pigeon peas, bruised a little, are made twofold by the turnings of the mill. And when they have been properly made into split halves, they are freed of husk with winnowing-baskets. Having put cold water into the pot, equal in measure to the split pulse, he should strew the pulse in, and then set it on the stove. While it is cooking on a gentle fire he should throw asafoetida-water into it. For the sake of colour he should employ a little turmeric powder in it. Again and again he should add water, until the cooking is complete. Making rock-salt very fine, he should put it in at a twentieth part. By colour, by taste, by aroma, by softness, and by lightness too — thus is declared the proper perfection of the cooking of split pulse. Lablab beans and dark pigeon peas, kept free of asafoetida and unsplit, are to be cooked as before, without turmeric powder. In the cooking of lentils and black gram he should throw in asafoetida-water.

The other preparation is to be made as before by those skilled in cooking. He should put washed, choice mung beans into an equal measure of water. The cooking is to be done on the stove with a gentle fire by the soup-cooks. While the mung beans are cooking he should throw in asafoetida-water, and he should also throw in small pieces of fresh ginger. Eggplant, split and fried in oil, he should throw in there. Or he may put in lotus-stem discs, fried in oil and gone soft, or the kernels of the charoli; having put them in, he should turn them about with the ladle. Again and again the discerning man should add water, a little at a time. Some, for the sake of relish, want pieces of sheep's flesh, or kidneys split in two, or slices of fat. When the soup is well done he should repeatedly put in powdered pepper.

Having taken it off the fire, he should put in powdered dry ginger and stir it about with the ladle. ¹1This half-verse completes the mung soup of the preceding passage. With the fine grains of barnyard millet, foxtail millet, wild rice, and fragrant śāli, and with sara, veṣṭika, and sevāka, spread out thin over some days, he should cook a pāyasa in the milk of a buffalo that calved long ago. ²2The first half of this verse is corrupt: the edition prints sara-veṣṭika-sevākaiḥ and suggests veṣṭita for veṣṭika; the three terms cannot be identified with confidence. The pāyasa is fit for licking, sweet-smelling, and delightful. Wheat grains, washed, white, dried by the rays of the sun —

— ground fine with querns and freed of bran with a sieve. ¹1This half-verse completes the sentence begun at 1375. The fine wheat flour, mixed with a little ghee, joined with salt, and made into a lump with milk and water, he should knead in a very large wooden vessel with slaps of the hands. When it has been kneaded and has turned smooth and glossy, he should form it into balls; and with palms smeared with fat, the balls dusted dry with rice flour, he should spread those balls out by passing and turning them with the hands. Spread broad, the maṇḍakas are smooth, of a lustre equal to white silk. He who knows this should lay them carefully on the crown of a heated earthenware griddle, and should take them off quickly once they are cooked, before any blackness arises.

Maṇḍakas fitted together four and four are the best. ¹1This half-verse closes the preceding maṇḍaka passage. Balls spread out on the palm he should throw among the embers. Aṅgārapolikās are at their best when they have taken on a little blackness. Balls smeared with flour he should spread out with a grinding-stone; thrown onto a thoroughly heated griddle, he should turn them over when they are a little cooked. On an earthenware pan too he may cook them in this same way. This is the procedure for polikās.

In a cauldron full of oil, thoroughly heated, he should cook the sohalā. Brought to completion by cooking face-up, the sohalās are held to be firm. Sunk in the oil, yellow in colour, and soft — these are known as pāhalikās.

Balls spread out thin and cooked with fat on the griddle, laid one above another — the wise man should cook them as patrikās.

The coarse grains taken up out of the wheat flour and beaten out with a winnowing-basket, moistened with milk, cooked in ghee, mixed with white sugar, and joined with powder of cardamom and pepper: these are called kāsāra.

गोलकेन समावेष्ट्य तैलेनोदुम्बरान्पचेत् ।

Having wrapped the kāsāra grains up completely in a ball of dough, he should cook the udumbaras with oil.

Having boiled and ground fine excellent split pulses, chickpeas and the rest, joined with asafoetida and rock-salt, mixed with sugar, joined with powder of pepper, cardamom, and the like, and wrapped in a ball of dough: in oil spread a little he should cook fine pūrikās. In this same way the discerning man may cook other pūrikās on the griddle. ¹1At 1389c the edition prints maricailāvi-cūrṇena; the sense requires maricailādi-cūrṇena, "with powder of pepper, cardamom, and the like".

Split chickpea, mixed with asafoetida and cumin, joined with salt and accompanied by fresh ginger: having wrapped it up with a dough-ball, one should cook the veṣṭikā on an earthenware pan. Split chickpea, prepared in this same way with the seasonings named before — on a griddle smeared with oil the wise man should cook dhosakas. Dhosakas of black gram, of cowpea, and of pea the knower of the essence of cooking should cook by this very same method. ¹1The dish is dhosaka: the edition prints `धोसकान्` in both halves of 1393 with no variant recorded — the Sanskritized form of the word behind Kannada dose and Tamil tōcai. At 1393a the manuscripts have `तैले` and the editor corrects to `तैल-`. Note that only the veṣṭikā is wrapped in dough, and only the dhosaka gets an oiled griddle.

Split pea and split chickpea: reduced to powder, then slaked with water, thoroughly permeated with ghee, joined with rock salt, worked about with a kaṇḍu, joined with lablab flour, and spread out on the grinding stone — in a cauldron brimming with oil one should fry the kaṭakarṇas right through, until they come out like bubbles, with the sheen of gold. ¹1`कण्डुना` is an implement in the instrumental, printed with no variant: either kandu, an iron pan, or an instrument-noun from √kaṇḍ, to pound. `चूर्णितं` means the pulses are milled dry and the water added afterwards. Nothing here sours or rests the mixture; the bubbles are a frying cue.

Split black gram, soaked and freed of its husks by rubbing with the hands; then, ground on the grinding stone, mixed with the seasoning-mix, worked over many times in a pot, and after that set aside for that day. Once the black-gram paste has turned sour, one should put it into vaiṭikā moulds, cover them over with others that have cloth inside, and cook it right through. Having taken them off the fire, one should then scatter powdered pepper over them; and, smeared with ghee, one should smoke them with asafoetida-and-ghee and with cumin. Well cooled, white, and smooth — these are the excellent iḍerikās. ¹11399c reads `वस्त्रगर्भाभिरन्याभिः`, "with others having cloth inside": the covering moulds are cloth-lined, which is moist heat. `वैटिकासु` is printed with no variant; the sense "in small cups" rests on the locative plus the covering vessels. The finishing order is off the fire, then pepper, then a ghee smear, then the smoking — three separate operations. `धूप-` is literal smoke throughout the chapter.

Of that very same black-gram paste, balls — spread out broad and thick, and adorned with five holes, or else with seven: one should fry them in hot oil until a redness arises in them. Known by the name ghārikā, they are the most delightful among bhakṣyas. ¹1Bhakṣya is the second of the five classes of food set out at 1344–45. The batter is the soured iḍerikā batter of 1399, and the colour contrast is deliberate: steamed, the same paste comes out `धवलाः`, white; fried, `लौहित्यं`, red.

Ghārikās cooked without holes, thrown into mathita joined with sugar and combined with cardamom and pepper, are the ones named vaṭikā. Those same vaṭakas, thrown into kāñjika, are the ones named kāñjika. In whatever liquid substance they are put, the vaṭakas take their name from that. ¹1`मथित` is the chapter's own technical grade, defined at 1571: curd churned and stripped of its butter, with no water added — diluted by half it is udaśvit, by a quarter takra. At 1404b the manuscripts read `वटिकाभिधाः` and the editor corrects to `वटकाभिधाः`, matching `वटकाः` in the next hemistich; the manuscript reading is kept here.

With thick āranāla and with well-churned curd: one should mix in rock salt, fresh ginger, coriander, and cumin; and the knower of cooking should split the peppercorns in two and throw them in there. Breaking the whole of it up with a ladle, he should cook it until it grows thick. Having taken it off the fire and thrown in the vaṭakas, he should scatter pepper powder over them, and smoke them well with asafoetida. Those vaṭakas are mano-abhidhāḥ. ¹1`आरनालेन` — four syllables, the standard word for thick sour fermented rice gruel, which is the kāñjika of 1404; `सान्द्रेण`, thick, is the reading. The peppercorns are cracked in two, and the pepper powder at 1407d is a second, separate application. 1408b: the edition prints `मनोभिधाः`, where the transcription behind the recipe pages has `मनोहराः`, "delightful". The `-अभिधाः` formula continues 1404's `वटिकाभिधाः` and `काञ्जिकाभिधाः`, and 1405ab has just said the name follows the liquid, so the sense is plausibly that these vaṭakas are named at will; the name-word itself is obscure. MS A reads `मना-`.

Having boiled up milk, one should throw sour takra ¹1buttermilk into the middle of it. The water abandoned, the thickened mass is tied up in cloth and set apart; mixed with the flour of śāli rice and thoroughly ground; well formed into various shapes; thoroughly cooked in ghee; drenched with cooked sugar; and scented with cardamom powder. This bhakṣya, named kṣīraprakāra, is delicious and delightful. ²2The milk is broken with sour buttermilk, not with a sharp acid. Śāli is the fine white rice whose eight varieties open the chapter at 1345–48. "Cooked sugar" is defined immediately below at 1413–14.

One should cook śarkarā mixed with water in a copper vessel. At the half-cooking one should throw in milk, or else takra, as one prefers; by this it releases its impurity, and that śarkarā, thus boiled, is the pure one. And one should strain it through a spotless cloth again and again. At the soft cooking it is fluid, a drink; at the middle, it resembles honey; at the hard, it is firm, a bhakṣya; and cooked beyond that, it becomes śarkarā ¹1it grains back. Out of sitā well perfected at the hard cooking, in a tight sampuṭa, the expert in khaṇḍa-cooking should make various forms. But into purified sitā he should mix an equal measure of milk, and boil that again up to the limit of the hard cooking. Taking it off the fire, and adding dry ginger, tīkṣṇa, cardamom, camphor, and saffron — having thrown these in, balls are to be made, and by name those are varṣolakas. ²21412b reads `तक्रं`, buttermilk, which resolves the second clarifying agent: milk or buttermilk thrown into the half-cooked syrup carries the scum up. 1412d prints `सती`, "genuine, pure"; the following verses call the refined product `सिता`. 1414d reads `सिताया दृढसम्पुटे` — MS A has `पञ्चसम्पुटैः`; a sampuṭa is a closed two-part vessel, hence a mould, and this is a second product in the passage: hard-stage sitā moulded on its own, with no milk and no spice. 1416b reads `तावत्तत्क्वाथयेत्पुनः`, "he should boil that again". `खरपाकावधि`, "up to the limit of the hard cooking", is a stop instruction, and `साधिके शर्करा भवेत्` says what happens past it; the same terminal graining is stated of reduced milk at 1567.

The flesh of the pig is unctuous; the flesh born of the sāraṅga ¹1the spotted antelope is fine. The meat of the hariṇa deer is wholesome; the flesh arising from the hare is dry. Sheep's flesh is invigorating and tasty; the flesh arising from the goat is light. Fish flesh is aphrodisiac; the flesh of birds is declared light. That which comes from the ruru and the sambara deer, if the animal is well-fed, is said to be tasty. Other meats are strengthening, and give pleasure to the tongue. ²21417c: the edition prints `वराहपलळं`, with a doubled la (the second written ळ, as this volume regularly writes intervocalic la); normalized to ल it is `वराहपललं`, and the doubled syllable is what makes the pāda scan at eight. The sense is simply varāha-palaṃ, pig's flesh. Not emended. At 1418d the manuscripts read `क्रव्यमृ-` and the editor corrects to `क्रव्यम-`, giving `क्रव्यम् अजोद्भवम्`, "the flesh arising from the goat"; the corrected reading is printed here.

But of an animal that is emaciated, that is diseased, that is worn out with old age, that is still a suckling, that is dried up, that has been corrupted by poison, that has been drowned, that has died of exhaustion and wasting, that is sodden, or that smells putrid — the flesh of these one should avoid altogether.

That which lies alongside the backbone, both what is placed outside it and what is placed within; the dense lump of the haunch; that which arises at the root of the tail; that which arises in the region of the chest; the filling of the flank portion; that which lies in the two sides; the vilepaka at the joint of the belly; that which arises from the shoulder and the fore-quarter; the "bud" (mukula) that arises from the heart; the liver, likewise the kidney, the rectum-and-gut, and the entrails as well; the two eyes, the tongue and the two ears, vṛdho, the testicles and the karṇaka; and, closely attached to the animal's carcass, the caul-fat, the brain, and the marrow; the feet, the horns, the hooves, and the hide — this flesh is reckoned the finest. ¹1At 1424c the manuscripts read `आस्यं`, "mouth", and the editor corrects to `अंस`, "shoulder"; the correction is printed here. At 1425d `वृधो` is obscure — MS A reads `बृधौ`, a dual, which would suit the paired organs on either side of it. At 1426ab the manuscripts read `वपामाष्ठिस्क-` and `मज्जं-`, with the editor's corrections `मास्तिष्क` ²2brain and `माज`; the reading printed here follows his correction of the first and keeps `मज्जक` ³3marrow for the second, which is what the metre and the sense require.

Among these classes of meat, in each of them some one part is the best. Having covered a boar over with a white cloth, one should pour boiling water ¹1utphulla, literally “burst open, bubbled up” over it again and again with a long-handled gaṇḍaka ²2a dipper; the manuscripts disagree on the word, for just so long until the bristles that have grown on it are easily pulled out by hand. Afterwards he should scrape the loosened bristles away with a knife. Or else, the carcass smeared over with clay, he should burn it with a fire of straw; the bristles, now easily pulled out, he should remove as before. Having covered with straw the lower legs from the base of the knee-joint down to the foot, he should burn those as well. When it has come to be hard, he should wash it with clean water — pale, resembling a lotus-stalk, laid down flat on a mat. He lays it out slit open with the knife right up to the head. By two lines like the lines of a sārī-board, patterned … a long śuṇṭhikā. ³3The second half of this verse is corrupt in Shrigondekar’s edition too, and he prints two alternatives rather than restoring it: cittaṃ with the variant -vacca ta, and syāyāmasuṇṭhikām with the variant śuṇṭhakān. The sense the passage requires is that the flesh is scored crosswise in a grid, as on a game-board, and that this yields the long strips called śuṇṭhaka. The verb prasthāpayati is a present indicative among optatives; manuscript D reads the plural prasthāpayanti. The pieces, made four-cornered and pierced on a skewer, he should roast thoroughly over abundant embers, until drops of fat run down. Afterwards he should scatter powdered pepper over them, and then rock salt. Or else, the pieces sweated through in sour liquids, he should prepare as before. Or else, having split them, leaving the skin on, and mixed them with salt, he should fry them in heaps of embers — śuṇṭhakas like amṛta, the drink of immortality.

And taking the fatty portion of the śuṇṭhakas that have been sweated, and having made fine cakkalikās, shaped just like a palmyra leaf, he should throw the relishing cakkalikās into mathita combined with sugar, mixed with cardamom, and perfumed with camphor. Śuṇṭhas consisting of meat and fat, made into chakkalīs as before ¹1the edition spells the word chakkalī here and cakkalikā everywhere else; manuscript D has cakkalī: into churned curd combined with mustard and with the pulp-filaments of citron, thoroughly perfumed with asafoetida smoke, he should throw the cakkalikās. Or, having fried the cakkalī in ghee, he should scatter cardamom together with sugar over it. Or else, with the kesara of a well-ripened citron, and with fine pieces of fresh ginger, delightful, resembling kesara ²2Shrigondekar prints kesarābhaiḥ, “having the look of kesara” — the ginger cut fine enough to pass for the citron’s own filaments — with the variant kesarāmlaiḥ, “sour with kesara”, he should then mix in powdered pepper together with mustard and rock salt. Perfumed with asafoetida smoke, sour, and pleasing to the heart, these cakkalikās are the best.

He should mix tamarind into curd, or else pomegranate essence; or he should combine ground emblic myrobalan, or amlavetasa; or the juice of citron, and the juice of dantaśaṭha. Or he may mix these juices, two or three of them, as he pleases. For aroma he should put in there coriander, asafoetida, and cumin; and turmeric for colour; and likewise very finely cut fresh ginger. For relish he should put in dried ginger, black pepper, and rock salt. He should strain it through a white cloth, and mix in a little oil. Having put it into an earthenware pot, stirring it first with a ladle, the one skilled in cooking should cook it over a gentle fire into a pralehaka ¹1placing the dish in the lehya, “lickable”, class of the fivefold scheme set out at 1344–45; manuscript A reads prahelakaṃ. And having thrown the śuṇṭhakas in there, he should make them tender by the cooking. When they are steeped in all the juices and done, the wise one should take them off the fire. The expert should perfume it with asafoetida, or again with nakhadhūpa ²2onycha, the operculum of a marine snail, or with the smoke of cumin, or with śaśidhūpa ³3literally “moon-smoke”, probably camphor.

Having made pieces of meat the size of a chickpea, the discerning cook should mix them with turmeric, cumin, tīkṣṇa ¹1a pungent spice; the nighaṇṭus give the name to both black pepper and mustard and the rest, and with dried ginger, coriander, and asafoetida, all reduced to powder, and throw them into heated oil — and pieces of fresh ginger cut to the same size, and green chickpeas too. Along with the finely cut meats he should put in kola ²2either the middle grade of jujube in the Ayurvedic badara triad, or black pepper: Monier-Williams gives both senses, and the Rāja-nighaṇṭu lists kola among the synonyms of Piper and tender lablab pods; or else he may put in slices of onion, or garlic. In this way the cook should apply, as he likes, the sauce described earlier ³3pūrvoditaṃ is neuter singular, agreeing with the pralehaka of 1446 — the sour sauce of the previous recipe, not a method. Afterwards, when the sour juice has dried away, he should take the finished dish off the fire and perfume it with aromatic smoke.

Pieces of meat shaped like jujubes, mixed with the powders as before, and pieces of fresh ginger of that same measure: these he should cook through in well-heated oil. And slices of eggplant, and pieces of radish, and — made up of onion and fresh ginger, formed out of mung sprouts — vaṭakas: these he should put in there, and powder of meṣaka ¹1thus the print here; at 1459 and 1467 the edition prints methaka, fenugreek, and the compound methaka-cūrṇaka at 1459 is identical to this one, so the same word is probably meant, but Shrigondekar does not emend, combined with kāsamarda ²2Senna occidentalis, whose leaves are used as a pot-herb, and some other meats. When it is well cooked and mixed with the various juices, he should perfume it with aromatic smokes. Endowed with many substances, that kavacandī will be excellent.

Pieces of clean meat resembling large emblic myrobalans he should boil in mustard-water combined with dried ginger and fresh ginger. He should set that liquid aside in an empty vessel and cook it with sour things. Having thrown in śuṇṭhakas of that same size, he should add rock salt to it, and having put in fenugreek powder and a small bundle of coriander, the cook should take it off the fire; and he should heat ghee elsewhere. Afterwards, when the ghee is thoroughly hot, having thrown garlic into it together with asafoetida, he should put the prepared meat into that pot. Then he should cover it, and after waiting a little while, take it off the fire when done. This excellent dish is called puryala.

Clean meat that comes from beside the backbone is taken. Having made pieces of the measure of camphor ¹1ghanasāra, a lexical synonym; manuscript A here reads karpūra, the chapter's own word for camphor, outright with mūlakas ²2the printed reading is mūḷakaiḥ, instrumental plural of mūlaka, radish, manuscript D reading pūḷakaiḥ; construed with vidhvā in the next line the sense required is a piercing tool, which no attested sense of mūlaka supplies, so the reading is probably corrupt, he should pierce them many times over and make them full of holes. And he should pound the meat, combined with the juices of asafoetida and fresh ginger, together with rock salt. Having threaded them on skewers, he should roast them over the embers; one who knows cooking should baste them with ghee and turn them over again and again. When they are done, he should scatter pepper powder mixed with rock salt over them. By name this is bhaḍitraka: appetizing, light, wholesome, delightful.

Having riddled the pieces with holes in this very same way ¹1a back-reference to the piercing at 1463, and joined them with sour liquid in a pot, he should cook them with asafoetida. He should mix in also the juice of fresh ginger and the juice of coriander, and powder of cumin, and of fenugreek. When all the liquid has dried away, he should paribhajayet them with ghee ²2so the print, which corrects the manuscripts' parivajayet; the sense the passage needs is 'fry them all over', which paribharjayet would give — and this chapter's manuscripts elsewhere lose a repha and confuse va for bha in exactly that way. And when the huṇḍa-bhaḍitraka has fried — the bhaḍitraka done in a pot, huṇḍa being the vernacular word for a large cooking vessel, as against the skewered version above — the cook should throw pepper on it.

Having cut the sheep's neck, the blood being held in a pot, he should knead it with the fingers, putting in a little salt. And when the blood, under the kneading, has had the net of fibres run out of it, having taken that away, he should set down the clean blood, covered. Beginning at the chest, he should separate from the limbs the hide, split with the point of a knife, and take away what lies both outside and within. Then he should take the meat lying in the regions indicated earlier, free it of sinew and knots of gristle, and cut it into pieces. Having made the pieces of the measure of an areca nut, as before, he should season them with the powders as before and cook them thoroughly with sour things. When only a little of this cooking is left, he should throw in the blood that was set aside. When the cooking is complete, he should take it off the fire and perfume it with asafoetida and cumin. Over it he should scatter camphor powder combined with cardamom powder and with peppercorns. This excellent dish is kṛṣṇapāka, the black cooking.

He should set ember-roasted meat down on a clean board and cut it with a knife to the fineness of sesame seeds. Then, having mixed that meat with the kesara of the citron, with fresh ginger, with kesarāmla ¹1the edition prints kesarālaiḥ and corrects it in parentheses to kesarāmlaiḥ; the ingredient is not securely identifiable, with gṛñjana cut to that same size ²2gṛñjana is some allium — garlic, onion, or the like, with ground cumin and pepper, and with powdered asafoetida and rock salt, he should scent it with asafoetida smoke.

And raw meat, sprinkled with asafoetida water on the grinding stone and joined with salt and with spice powder, the learned man should grind. Having made it sticky like dough, he should form it into balls. But the meat that has been reduced to cūrṇa ¹1the ember-roasted meat cut to sesame fineness at 1476–77; 1482's tad eva, "that same", points back to it, and the ca of 1478c sets this raw meat against that roasted meat — that he should wrap up in the balls; and the vaṭakas so given cūrṇa bellies he should throw into a good pan. These are renowned as the māṃsa-vaṭakas: tasty, handsome to look at, delightful. Those same vaṭakas, cooked in oil, are the ones called bhūṣikās. That same cūrṇita meat, wrapped about with wheat-flour dough and roasted likewise among the embers, is called kośalī.

An eggplant, with a hole made near the region of its stalk and its seeds taken out, is filled with that meat. Cooked a little in oil, he should then cook it through in the pan. That one, whose name is pūra-bhaṭṭāka ¹1"stuffed bhaṭṭāka"; bhaṭṭāka is a synonym of vārtāka, eggplant, he should cook through with something savoury (svādu). In the fruit of the ridge gourd too, and in the root-tuber of the radish, it goes the same way: when they are filled with the cūrṇa meat, each is spoken of by the name of its own vegetable.

Raw meat, very finely ground and mixed with saffron and the rest ¹1kesara means the citron's pulp at 1476, 1494, and 1504, but each of those names the citron in the genitive; here it stands bare at the head of an -ādi list of seasonings, as at 1416, where it sits beside cardamom and camphor in a milk sweet and can only be saffron, he should form into vaṭakas and cook through in hot oil. Or one who knows that art may put them in the pan, or heat them at the fire. That, vaṭṭimaka by name, is declared to be of three kinds.

Having cut the intestines into pieces, and the liver cut in the same way, and having washed them with water, all of them cut to a uniform shape; and slices of fat likewise, and pieces of meat in the same way — those, smeared with a paste of mustard and mixed with water, he should cook. He should mix in a little juice of fresh ginger and a little sour liquid; having put in salt in due measure, he should also stir in asafoetida water. When only a little of that liquid is left, he should take it off the fire and perfume it. It is renowned as pañcavarṇī, the five-coloured one, and it brings manifold forms and tastes.

He should wind intestines washed in water around a spit-rod, and heat them likewise with embers until they reach firmness. Afterwards he should apply finely powdered rock salt to them. This is called antra-śuṇṭhaka; in the chewing it has a crackling sound.

Into blood dried down as before ¹1the edition reads śoṣite, "dried"; śodhite, "cleaned", which is what is done to the blood at 1469–70, would suit pūrvavat better he should throw the pulp of the bījapūra citron, juice made from fresh ginger, the juice of dantaśaṭha ²2the lime, Citrus acida, cumin, asafoetida, pepper, coriander, and rock salt; and having thrown in fine pieces of fat, he should stir the whole together. An intestine washed with care and filled with that blood he should coil round into kamrās that have the shape of baskets ³3kamrā is obscure; from the context, the coils or rings the filled gut is wound into. He should tie the mouths of the kamrās with bare lengths of gut, and, taking them up by these very things, which look like ropes, heat them from above with embers shaped like kiṃśuka blossoms ⁴4Butea monosperma, the flame-of-the-forest — the comparison is to the embers, which are instrumental plural agreeing with aṅgāraiḥ, not to the sausage, until they reach firmness. This is proclaimed maṇḍalī, and it is like the pod of the rājavṛkṣa ⁵5Cassia fistula.

Having wrapped it like a pañcāṅga-paṭṭa ¹1some strip or band; the quarter-verse is corrupt in the printed edition as well — it runs one syllable long, and Shrigondekar's footnote records D's -dveṣṭā ca against the text's -dveṣṭya ca, the caul (vapā), gleaming, bound into a roll: of it he should make pieces by the measure of two finger-widths. And in between, pieces of liver of that same measure. Having threaded them on a spit, he should roast them over the embers. On them he should scatter very fine rock salt together with pepper. This, named varṇa-śuṇṭhaka, has been described by King Soma.

Having likewise roasted the liver on embers and cut it up, the discerning cook, having made pieces of the measure of an areca nut ¹1the areca nut is the size standard, not the material; the material, the liver, is named in the preceding pāda and left out of the formula itself, should anoint them all with oil and scatter over them pepper, cumin, and rock salt, powdered; afterwards he should fumigate them with asafoetida smoke. Having roasted them by this same method, he should make the liver pieces smeared with a paste of black mustard — or else with curd and mustard. Of the roasted liver he should make fine cakkalikās ²2thin slices of the shape described at 1436 and mix them with the kesara of the citron and with rock salt and the rest. The two fat-covered ones ³3samedaskau: the verse is in the dual throughout — samedaskau, bhaktau, miśritau, tau — so a natural pair, most probably the two kidneys, which 1425 names in the dual, vṛkkau, immediately beside the liver, each having been divided in two and mixed with salt, he should steep in sour liquids and then cook right through in oil.

Flesh arising from the chest region, cut up together with the shoulder, joined with the shoulder bone and accompanied by the pārśva-kulyā ¹1the "channel of the flank", i.e. the rack of ribs: having put it into an earthen vessel with a plate set over the pot's mouth as a lid, in abundant water, together with asafoetida, with fresh ginger, and with rock salt, he should decoct it for a very long time, until it attains tenderness. This soup is called utkvāthita, "boiled right up", by those skilled in the treatises ²2ms D reads "by those skilled in the treatises on soups".

And next one should split open the belly of that viśais sheep ¹11510a as printed, viśais tasya, is not a Sanskrit form, and the pāda was already corrupt in the manuscripts — ms D reads cittalasya; viśastasya, "of the slaughtered ²2sheep", would fit both the sense and the metre, drive out everything within, and bind the two hind feet — and the head — with a stout rope, and scorch it all round in the flame, until the hairs are gone and until it turns black. Then, having washed it with water, he should proceed with the remainder as with the pig. And with the remainder of other wild beasts he should proceed as with the sheep.

Having made fat-bearing meats long by cutting, he should sprinkle them with asafoetida-water and toss them about with salt. Those pieces he should dry right out in the shade, by means of the wind. At the end of one, two, or three days they are roasted in a heap of embers, until they are made thick, and tasty and appetizing to men. They bear the name upakhaṇḍaka, and they are the best of all śākas, the class of side dishes. Likewise pieces of deer, fashioned into cakkalīs, provided with the seasonings, thoroughly mixed with abundant salt, and dried also exceedingly, then roasted all over with fire — such upakhaṇḍakas he should prepare: pleasing to the heart, wholesome ¹1pathya, the Ayurvedic dietetic category, and fragrant.

The broad hollow bone of the ruru deer, the śambara ¹1sambar, the sāraṅga ²2ms D reads cittala, likewise a word for "spotted", or the goat: having roasted it in the fire and carefully burst it open with blows of a stone, and having then drawn the marrow out of it, the discerning cook should cook it in a pot with salt and sour, with asafoetida, and with powdered pepper and cumin.

Having roasted and broken open the head of any animal whatever, beginning with the sheep, he should take out the brain and cook it right through with kāñjika. Then he should cook it again, as he likes, in a pan or in the midst of oil. Having combined it with the powdered spices, he should afterwards fumigate it with asafoetida smoke.

For all birds as well: having driven off the feathers on every side, having separated beak and feet, and having likewise slit open the belly, having drawn out the entrails and all the rest, one should cook it right through as before — that is, as the operations have been declared for the cooking of pigs and sheep.

Of fish that carry scales, the scales are to be knocked off with care. If they are large they are to be made into pieces; if small, kept in their own form. One should cut off the head of the fish, and the tail of those fin-bearers ¹1pakṣin, "winged", used here of the fins. Having slit the belly, he should draw the entrails out of it. Kahlāṃ, karoṣṭra, baḍiśas, dagdhā, khavala, together with the cācukas, and likewise with the pāṭhīnas, the sheatfish, which carries no scales — of these, having separated the head, one should cook it. ²2Shrigondekar prints a question mark after each half-verse of 1526, marking the whole verse as doubtful, and records ms D's reading of the first pāda as kandaṃ karoṣṭra biḍiśāḥ. Both hemistichs scan at eight syllables, so no text is missing; the words are unidentified, and the construction of the second half requires them to be names of fish. The fish are to be rubbed with oil and with salt, until they go slimy and the fishy smell is destroyed. Afterwards he should wash them with waters mixed with turmeric paste; having tied them up in a cloth and pressed them, he should let the gathered water run off. He should throw them into the prapakas and pans already made known ³3prapaka occurs nowhere else in the chapter and cannot be identified; pan is the pan of 1521 and 1532. When a little time has passed, the cook should take the pot off the fire and fumigate it. Or he should cook the washed fish pieces right through with tamarind sour; then he should scatter wheat flour over them on every side, throw them into heated oil, and take them out when they are tawny. He should finish them with powdered cardamom and pepper and with rock salt.

Or in a pan, or likewise in oil, or on a fire free of smoke, one should cook fish by the method already stated, according to taste.

And having cut fish into pieces measuring four fingerbreadths, and having mixed them with salt, he should pack them into jars. They are known as khāra-khaṇḍas, “salt-pieces”, and they keep for a long time. At mealtime the cook should roast them thoroughly over the fire. ¹1The print reads khāra-khaṇḍā, p. 130; C and F read khī-.

Having taken the two egg-sacs of the fish, he should roast them thoroughly over the fire. Then, once they have grown firm, he should afterwards cut them into pieces. Having cooked those pieces in hot oil, he should strew them with cardamom, pepper, and the like, and with rock salt as well, and should perfume them with asafoetida. ¹1At 1535c the edition prints dṛḍhībhūte with the editor’s suggested dual dṛḍhībhūtau, agreeing with the two sacs, in parentheses, p. 130.

Having roasted turtles over the fire, he should work off the feet and the shell-plates, and separate the head as well — the turtles then resembling ripe plantain fruits. Then, having cooked them with sour things, he should cook them once more in oil, or else in ghee; and when they are thoroughly done he should dust them over with spice powders. Or one who knows the work may cook them in a pan, or on a smokeless fire. They are known as nandyāvartas: of tender relish, delightful. ¹1pakvarambhāphalopamān is accusative plural agreeing with kacchapān, the turtles themselves; there is no verb of cutting in the passage.

Crabs, whether small or large, with their claws and legs detached — he should roast them in a dry copper vessel, thoroughly heated. When the carapace has burst open, he should put them into a vessel of clay; he should cook them with salt and sour things, and then cook them again in ghee. He should throw powdered cumin, salt, and tīkṣṇa over them. These ghṛta-karkaṭas, “ghee-crabs”, are aphrodisiac, strength-giving, agreeable to the heart, and savoury. ¹11540d: the edition prints tānvi(bha)varjayet, p. 131, the parenthesis being the editor’s correction; vibharjayet, “he should roast them”, is the only reading that gives sense — the two scan identically, so the metre cannot decide it. 1541a: the print reads kharpare, a variant of karpara, here the crab’s shell, not a vessel — so the two vessels of the recipe are the dry copper pan and the earthen pot, and the switch comes exactly where the acid enters.

Rats are bred in the fields and settle along the banks of rivers; those that are large, dark, and well-fed are, by their kind, called mayigas. He should drop them into thoroughly heated water, holding each by the tail; and lifting it out of that water, he should then pluck out the hairs. Splitting open their belly, he should burst out the entrails; and he should cook them with sour things furnished with seasonings and joined with salt. Then, having got them pierced on a skewer, he should heat them over coals, until their outer skins go dry from the heating. And when those rats are well cooked, he should afterwards scatter over them salt, pepper, dried ginger, and cumin, all powdered. ¹11543a and 1547b: the edition prints mūkha(ṣa)kāḥ and mūkha(ṣa)keṣu, p. 131, the parenthesis being the editor’s correction to mūṣaka. 1544 has salila, water — not oil. The skin is not removed: only the hairs are pulled out, and 1546 makes the drying of the outer skin the test of doneness. 1547a: the print reads supakeṣu for the expected supakveṣu; 1547d śuṇṭhī for the expected accusative śuṇṭhīm.

Fruit-vegetable, leaf-vegetable, tuber-vegetable, and root; flower-vegetable and pod-vegetable — each according to the distinction of ripe and unripe. With vegetables of the two kinds the cook expert in cooking should prepare dishes just as with meat; and vaṭakas and parpaṭas, which are agreeable, he should roast thoroughly over coals. ¹11549a: the print reads kalpayed dvividhaiḥ, p. 132, “of the two kinds”, which picks up the ripe/unripe distinction of 1548d — not vividhaiḥ, “various”.

With mango, hog plum, and jambū; with citron and agnimantha; with bhallāta, agastya, kopāsi, grape, bhṛṅgaka, and sallaka; punarnavā, marī, tīkṣṇā, flax, and the two surasās; maruka and tālaparṇī, and bhiṇḍukī and muṇḍakā likewise; and brāhmī, and sour-leaf, and kokilākṣī, and safflower; añjana, and the lotus-calyx, and śeḍhaka, and yet another besides — having gathered the tender shoots of these, he should mix them with the sourness of tamarind, or with the sourness of lime, or with curd, and joined with salt as well. ¹11550c: the print reads kopāsi, p. 132 — unidentified, and the metrical cadence requires the long -pā-. 1553a: the edition prints amla(mli)kāmlena, the parenthesis being the editor’s correction to amlikā, tamarind.

Bael, screw pine, tamarind, meṣaśṛṅgī, sugandhija; kuṭaja, pepper, chebulic myrobalan, and what comes of the pod of viṣamuṣṭika; cardamom, asafoetida, wild rice, fenugreek, and parpaṭa likewise; agastya, nandana, royal citron, and pāṭali — kaṭa, maṭa, and karkaṭa, and karīra and ṭeṇṭuka likewise, and cane and kārīphala: he should put these into salt water. Mango, hog plum, emblic myrobalan, kuhirī, and karkaṭī likewise; ash gourd, cucumber, grapes, karkaṭī, the two bṛhatīs; ridge gourd, citron, lablab bean, karamardaka; lime, ivy gourd, eggplant, and karmara — into salt water. ¹11555d: the print reads -kapāṭaliṃ, p. 132, accusative of the feminine pāṭali, the trumpet-flower; D reads -liḥ. Our pāṭālam broke the cadence. 1556a: the print reads maṭaṃ, not madaṃ. 1557: karkaṭī stands twice in the printed verse, in b and in d. 1556d and 1558d: the print reads lavaṇāmbhāsi in both places, where the expected locative singular is lavaṇāmbhasi.

Or else: in powdered mustard mixed with oil and joined with salt, having washed it, he should set down the fruit together with its stalk — mango and the like. Bitter gourd, along with jackfruit, and banana fruit as well, he should put into powdered mustard mixed with oil and joined with salt.

Bamboo shoot, the small cakrī, and likewise the shoots of śatāvarī, and the sprouts of the pātāla-ṭeṇṭukas, washed and tender — into water furnished with salt, or else into oil with mustard and joined with salt, he should throw these sprouts. Māgiṇī and fresh ginger, paiṣṭu, zedoary, and wild māgiṇī; the root of camphor-māgiṇī, and likewise sour turmeric, that is, mango ginger; elephant-foot yam and sweet śigru, a variety of the drumstick tree, and likewise the śaṃbala-bulb — having prepared these as before, he should put them into oil as well. ¹11561a: the print reads laghuṃ, p. 133, which the cadence requires. 1563a: the print reads māgiṇīmārdrakaṃ, i.e. māgiṇīm + ārdrakaṃ, fresh ginger; our māgiṇīmākaṃ was a syllable short. 1563d: the print reads haridrakā, not -kām. 1564: the print reads madhuśigruṃ and śaṃbalakandakam; our bilakandakam was a syllable short, and D reads vaṣṭha-.

Cow's milk, or else buffalo's, free of water — he should cook it in a pot over a soft fire, attended with stirring by a ladle. He should make it half-remaining, or reduced to a third part, or reduced to a sixth part, or he should make it reduced to an eighth. The half-remaining is for drinking; the third part becomes a lehya, a thing to be licked; the sixth part goes to the state of a solid lump; and at the eighth it becomes śarkarā, sugar.

Into milk reduced to a half he should throw a little takra. He should set it down in a new pot, and should keep that pot in a windless place. Or it may be mixed with sugar, or he may mix it with fruits as well. Milk left standing six yāmas takes on sourness and thickness. It obtains the name dadhi — wholesome, sweet, and delightful. In a shorter time it is likewise wholesome; over a long time the sourness is great.

Having churned it with a churning-stick, he should then take off the butter. The waterless churned product is declared to be mathita; udaśvit has half of it water ¹1the edition's own reading here is udasvityā, with udaśvic ca supplied in the editor's parenthesis; the sense is not in doubt. That with a quarter part water is designated takra. It is fumigated with the smoke of asafoetida and cumin, joined with fresh ginger, and powdered with cardamom and rock salt.

Mathita — the undiluted churned curd defined in the previous verse — joined with sugar, mixed with cardamom powder, and fumigated with camphor smoke, is called by the name majjikā.

Having pressed the dadhi in a cloth, he should drain off that water of it quickly. Joined with sugar and cardamom, it is held by cooks to be śikhariṇī.

The water that was drained off and kept, joined with cumin, fresh ginger, and rock salt, and fumigated with the smoke of asafoetida, is declared to be mastu.

Fresh butter, newly churned, washed, and free of the least trace of water: he should heat it properly over a soft fire in a ghee-pot. When the cooking has gone to completeness, he should throw in a wheat grain; and he should throw in a betel leaf, and afterwards take the ghee off the fire.

Water in which rice has been washed, mixed with tamarind sour, joined with a little takra, combined with sugar, together with cardamom powder and with the juice of fresh ginger, and thoroughly fumigated with asafoetida: that is declared to be a vyañjana.

Clear sauvīra — a sour ferment — sour, and joined with salt, fumigated with asafoetida and with cumin as well, is dhūpa-kāñjika, the smoked kāñjika.

Having set two stakes firmly, he should tie a bright cloth to them, spreading it out a little with rods ¹1the edition prints ṣaṣṭibhiḥ; yaṣṭibhiḥ, "with rods", stands in the editor's parenthesis and is the reading of manuscript A. Milk split with something sour, joined with sugar and mixed with cardamom powder, he should throw onto the spread cloth; he should let it drain and press it evenly. Again and again he should throw it in there, until it comes clear. Roasted ripe tamarind fruit he should put into it for the sake of colour. He should mix it with the juice of whatever fruit it may be — of this fruit or that. Named after that fruit, it is a pānaka, an excellent peya ²2a drink, one of the five classes of food set out at 1344.

In a golden or a silver vessel held up on a brass frame he should feed the provincial governors and the rest, each from the place appropriate to him. In a broad golden vessel furnished with a golden kaccola ¹1a cup; manuscripts A, C, and F read kambola, provided with iron gaṅgalakas, ringed about with gold piṅgālakas, supplied with bhaṃma ²2the printed reading; it is not a known word, and a manuscript reads bhuma and shell-shaped spoons, joined with golden platters, thoroughly washed with water and wiped clean with a white cloth — in these he should serve out the boiled rice, the cooked dishes, and the drink described earlier. Having covered himself with a white cloth as far as the region of the thighs and the navel...

...the king, seated on a cushion with his face towards the eastern quarter, should eat rice hot and flooded with ghee, accompanied by mudra ¹1so the edition prints, with no variant recorded; mudga, mung bean, is the obvious sense, but it is not what stands in the text. Eating with his face to the east he obtains long life, and much of it; eating with his face to the southern quarter he obtains fame exceedingly. Eating with his face to the west he obtains prosperity, and it flourishing; eating with his face to the quarter of the giver of wealth — Kubera's north — he obtains the fruit that comes of truthful speech.

And the boiled rice likewise: joined with finely cut meat, or mixed with split pulses, or coated with lehas of many kinds and pleasing; with delicious meat preparations of every sort, and with shoots dressed with sour, and likewise with vegetables of many kinds, got from fruits and from leaves; with vaṭakas, with pleasing parpaṭas, and with khāra-khaṇḍas and upakhaṇḍakas — the lord of the earth should eat at his ease, according to his liking and according to what agrees with him.

In the middle of the meal, a cooked dish and a pāyasa mixed with sugar and ghee. Then he should eat fruits, and those sweet and sour in their juice. And he should drink a pleasing pānaka; he should lick the śikhariṇī as well; afterwards he should suck the majjikā; and he should eat dadhi, and after that the thickened milk. ¹1The three verbs — pibet, lihyāt, cūṣeta — are the verbs of the fivefold classification of food announced at 1344, bhojya, bhakṣya, peya, lehya, coṣya: the close of the meal runs through the classes in their own order. Then he should eat takra-rice, joined with rock salt; or afterwards he should drink milk, or else he should drink excellent kāñjika.

He should eat meat with something sour, or milk joined with sugar ¹1manuscripts D and F read śarkarayā saha, "together with sugar"; and what is sour with salt, and what is alkaline with pungent and astringent things. In spring he should eat what is pungent; in summer, what is sweet and cooling; in the rains, likewise what is alkaline; in autumn, sweet is prescribed. In early winter, what is unctuous and hot; in late winter too, what is hot and sour. That which a king eats in this manner is called the Enjoyment of Food. The Enjoyment of Food has been set forth by Someśvara, lord of the earth. Thus the Enjoyment of Food. 13.