# khale-kapota-nyāya (खलेकपोतन्यायः) > Canonical version of this page: https://nighantu.ageayurveda.com/lexicon/khale-kapota-nyaya/ An Ayurvedic technical term, rendered into English in 5 different ways. The renderings do not agree, and the difference between them changes what the term is taken to mean. ## Identification | Field | Value | | --- | --- | | Transliteration | khale-kapota-nyāya | | Devanagari | खलेकपोतन्यायः | | Also written | khale kapota nyaya, khalekapota-nyāya, khala-kapota-nyāya (less correct; khale is the locative of khala) | | Category, as gathered | dhatu | | Grouped under | Body: tissues, wastes and channels | | Classical citations | 3 | | Citations checked | 2026-10-08 | ## How it is translated, and whether the translation holds Each rendering is given with the source that uses it. The assessment is ours. ### Theory of selective uptake WHO International Standard Terminologies on Ayurveda (2022) · ITA-2.6.21 · standard WHO's description: 'it states that each structural component selectively absorbs its specific nutrients just as a pigeon picks grains from a granary according to its need.' Reproduced unaltered and attributed from the WHO International Standard Terminologies on Ayurveda, which is what that licence permits, and deliberately absent from the downloadable dataset, which is CC BY 4.0. ### Theory of selectivity Int J Res Ayurveda Pharm 11(6):2020, nyāya survey · section 'Khale kapota nyaya' · paper COMPARATOR. Glosses khale as 'heap of grains' and kapota as 'pigeons'. ### analogy of pigeons picking up the choicest grains Charak Samhita Online (carakasamhitaonline.com) · Grahani Chikitsa · website COMPARATOR ONLY, in copyright. Glosses khala as 'a storehouse for thrashed grain'. ### selective uptake of nutrients J Ayurveda Integr Med, PMID 32855015 (2021) · abstract · paper ### Law of Selection common BAMS lecture/textbook usage · textbook · our paraphrase of the source, not its words Widespread; paired in teaching with 'active transport'. ## The classical passages ### Charaka Samhita with Cakrapāṇidatta's Āyurvedadīpikā Sūtrasthāna 28 (Vividhāśitapītīya):commentary on v.4, Cakrapāṇi's segment 21, checked against the source > anye tv āhuḥ khalekapotanyāyenāyam annarasaḥ pṛthak pṛthag dhātumārge gataḥ san rasādīn poṣayati na tv asya dhātupoṣako rasabhāgo dhātvantareṇa samaṃ sambandham apyanubhavati rasādipoṣakāni srotāṃsyuttarottaraṃ sūkṣmamukhāni dīrghāṇi ca tr. none (Sanskrit) · https://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/plaintext/sa_agniveza-carakasaMhitA-parts-comm.txt Cakrapāṇi introduces the nyāya as the view of OTHERS (anye tv āhuḥ). The mechanism as he states it: the food-essence travels separately along each dhātu's own path; the fraction nourishing one dhātu has no contact with any other dhātu; the channels get progressively finer-mouthed and longer, which is why nourishment reaches the later dhātus later. ### Charaka Samhita with Cakrapāṇidatta's Āyurvedadīpikā Sūtrasthāna 28:commentary on v.4, Cakrapāṇi's segment 26, checked against the source > khalekapotapakṣe tu yaddhātupoṣako rasabhāgo duṣṭaḥ sa eva duṣyati na sarve taditareṣāmaduṣṭakāraṇatvāt tr. none (Sanskrit) · https://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/plaintext/sa_agniveza-carakasaMhitA-parts-comm.txt The clinical argument FOR this view: if rasa is vitiated, on the selective model only the affected nutrient fraction is spoiled, not every downstream dhātu. Cakrapāṇi uses it against the transformation view, on which all subsequent dhātus would necessarily be vitiated. ### Charaka Samhita Cikitsāsthāna 15:Kaviratna's v.14, checked against the source > They who sustain the body, viz., the 'dhatus' (i. e., 'Rasa' or juice, blood, flesh, adeps, marrow, bones, and vital seed), are cooked by their seven respective fires. tr. Avinash Chandra Kaviratna · https://archive.org/stream/BIUSante_47357/BIUSante_47357_djvu.txt The seven-fires doctrine in the mūla is the mechanism the nyāyas are trying to reconcile with the observed order of nourishment; it does not itself decide between them. ## Where this term does work in the theory One concept record names this term as one of its components, and glosses it there as follows. - **[Dhatu Formation and the Three Models of Tissue Nutrition](https://nighantu.ageayurveda.com/concept/dhatu-formation/)** (as Khale-kapota nyaya): 'Threshing-floor-and-pigeons' analogy: the law of selection. Each tissue draws what it specifically needs from a shared nutrient pool, at its own rate and distance. ## Not to be confused with - **kedārī-kulyā-nyāya.** Khale-kapota has each dhātu take what it needs from a common supply, with the poṣaka fractions travelling in separate channels and never mixing. Kedārī-kulyā has a single supply filling tissues in order of proximity. Cakrapāṇi treats them as of equal force. - **kṣīra-dadhi-nyāya.** On khale-kapota no dhātu turns into another; the dhātus are nourished in parallel from the common pool. The transformation view is exactly what Cakrapāṇi contrasts it with. - **dhātu-agni.** The fire acting within each dhātu, not the selection of what reaches it. Selection is about routing; agni is about conversion. - **prīṇana / āhāra-rasa.** Āhāra-rasa is the common nutrient pool (the khala, the threshing floor) in the simile, not the theory. ## Renderings that do not hold - active transport. A modern teaching gloss, not a translation. The simile's pigeons expend effort, but the classical point is selectivity and the separateness of each nutrient path, not ATP-dependent membrane transport. - pigeons in a dovecote. Khala is a threshing floor or grain heap, not a dovecote. The pigeons come to the grain and leave; they do not live there. - Chakrapani's theory of selective nutrition. Cakrapāṇi reports it as the view of others (anye tv āhuḥ) and declines to endorse either candidate. ## Open questions Recorded rather than resolved. - Whether the name also occurs in Dalhaṇa on Sushruta, as secondary sources imply. Not verified; no retrievable Sanskrit Sushruta-with-Dalhaṇa text was found. - Whether the nearest-first ordering is intrinsic to this nyāya or borrowed into it from kedārī-kulyā. Cakrapāṇi's segment 21 derives the order from channel length and fineness, which is a third mechanism again. ## Citation Age Ayurveda Nighantu, "khale-kapota-nyāya", https://nighantu.ageayurveda.com/lexicon/khale-kapota-nyaya/, CC BY 4.0. Whole lexicon: https://nighantu.ageayurveda.com/lexicon.json and https://nighantu.ageayurveda.com/lexicon.csv. Educational reference only. A term entry explains what a word means and how it has been translated. Nothing here is advice.