tatra ślōkaḥ-
rasāyanānāṁ saṁyōgāḥ siddhā bhūtahitaiṣiṇā|
nirdiṣṭāḥ prāṇakāmīyē saptatriṁśanmaharṣiṇā ||23||
tatra shlokaH-
rasAyanAnAM saMyogAH siddhA bhUtahitaiShiNA|
nirdiShTAH prANakAmIye saptatriMshanmaharShiNA ||23||
Now the summing up verse -
In this quarter relating to desire for vital strength the great sage, compassionate on creatures, described thirty seven successful formulations of rasayana. [23]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते चिकित्सास्थाने रसायनाध्याये प्राणकामीयो नाम रसायनपादो द्वितीयः||२||
ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsāsthānē rasāyanādhyāyē prāṇakāmīyō nāma rasāyanapādō dvitīyaḥ||2||
ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye prANakAmIyo nAma rasAyanapAdo dvitIyaH||2||
Thus ends the second quarter on desire for vital strength in the chapter on Rasayana in Chikitsa Sthana in the treatise composed by Agnivesha and redacted by Charak.[2]
Part III-Karaprachitiyam Rasayana Pada
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अथातः करप्रचितीयं रसायनपादंव्याख्यास्यामः||१||
इति ह स्माह भगवानात्रेयः||२||
athātaḥ karapracitīyaṁ rasāyanapādaṁ vyākhyāsyāmaḥ||1||
iti ha smāha bhagavānātrēyaḥ||2||
athAtaH karapracitIyaM rasAyanapAdaM vyAkhyAsyAmaH||1||
iti ha smAha bhagavAnAtreyaH||2||
Now we shall expound the third quarter "Karaprachitiyam Rasayana Pada". Thus said Lord Atreya.[1-2]
Note: The section deals with rejuvenation effects of hand- plucked fruits of amalaki.
Amalakayasa Brahma Rasayana
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करप्रचितानां यथोक्तगुणानामामलकानामुद्धृतास्थ्नां शुष्कचूर्णितानां पुनर्माघे फाल्गुने वा मासे त्रिःसप्तकृत्वः स्वरसपरिपीतानां पुनः शुष्कचूर्णीकृतानामाढकमेकंग्राहयेत्, अथ जीवनीयानां बृंहणीयानां स्तन्यजननानां शुक्रजननानां वयःस्थापनानां षड्विरेचनशताश्रितीयोक्तानामौषधगणानांचन्दनागुरुधवतिनिशखदिरशिंशपासनसाराणांचाणुशःत्तानामभयाबिभीतकपिप्पलीवचाचव्यचित्रकविडङ्गानां च समस्तानामाढकमेकं दशगुणेनाम्भसा साधयेत्, तस्मिन्नाढकावशेषे रसे सुपूते तान्यामलकचूर्णानि दत्त्वा गोमयाग्निभिर्वंशविदलशरतेजनाग्निभिर्वा साधयेद्यावदपनयाद्रसस्य, तमनुपदग्धमुपहृत्यायसीषु पात्रीष्वास्तीर्य शोषयेत्, सुशुष्कं तत् कृष्णाजिनस्योपरि दृषदि श्लक्ष्णपिष्टमयःस्थाल्यां निधापयेत्सम्यक्, तच्चूर्णमयश्चूर्णाष्टभागसम्प्रयुक्तं मधुसर्पिर्भ्यामग्निबलमभिसमीक्ष्य प्रयोजयेदिति||३||
karapracitānāṁ yathōktaguṇānāmāmalakānāmuddhr̥tāsthnāṁ śuṣkacūrṇitānāṁ punarmāghē phālgunē vā māsē triḥsaptakr̥tvaḥ svarasaparipītānāṁ punaḥ śuṣkacūrṇīkr̥tānāmāḍhakamēkaṁ grāhayēt, atha jīvanīyānāṁ br̥ṁhaṇīyānāṁ stanyajananānāṁ śukrajananānāṁ vayaḥsthāpanānāṁ ṣaḍvirēcanaśatāśritīyōktānāmauṣadhagaṇānāṁcandanāgurudhavatiniśakhadiraśiṁśapāsanasārāṇāṁ cāṇuśaḥ kr̥ttānāmabhayābibhītakapippalīvacācavyacitrakaviḍaṅgānāṁ ca samastānāmāḍhakamēkaṁ daśaguṇēnāmbhasā sādhayēt, tasminnāḍhakāvaśēṣē rasē supūtē tānyāmalakacūrṇāni dattvā gōmayāgnibhirvaṁśavidalaśaratējanāgnibhirvā sādhayēdyāvadapanayādrasasya, tamanupadagdhamupahr̥tyāyasīṣu pātrīṣvāstīrya śōṣayēt, suśuṣkaṁ tat kr̥ṣṇājinasyōpari dr̥ṣadi ślakṣṇapiṣṭamayaḥsthālyāṁ nidhāpayēt samyak, taccūrṇamayaścūrṇāṣṭabhāgasamprayuktaṁmadhusarpirbhyāmagnibalamabhisamīkṣya prayōjayēditi||3||
karapracitAnAM yathoktaguNAnAmAmalakAnAmuddhRutAsthnAM shuShkacUrNitAnAM punarmAghe phAlgune vA mAse triHsaptakRutvaH svarasaparipItAnAMpunaH shuShkacUrNIkRutAnAmADhakamekaM grAhayet, atha jIvanIyAnAM bRuMhaNIyAnAM stanyajananAnAM shukrajananAnAM vayaHsthApanAnAMShaDvirecanashatAshritIyoktAnAmauShadhagaNAnAM [1] candanAgurudhavatinishakhadirashiMshapAsanasArANAM cANushaH [2]kRuttAnAmabhayAbibhItakapippalIvacAcavyacitrakaviDa~ggAnAM ca samastAnAmADhakamekaM dashaguNenAmbhasA sAdhayet, tasminnADhakAvasheShe rasesupUte tAnyAmalakacUrNAni dattvA gomayAgnibhirvaMshavidalasharatejanAgnibhirvA sAdhayedyAvadapanayAdrasasya, tamanupadagdhamupahRutyAyasIShupAtrIShvAstIrya shoShayet, sushuShkaM tat kRuShNAjinasyopari dRuShadi shlakShNapiShTamayaHsthAlyAM nidhApayet samyak,taccUrNamayashcUrNAShTabhAgasamprayuktaM madhusarpirbhyAmagnibalamabhisamIkShya prayojayediti||3||
The hand plucked fruits of amalaki having qualities described should be taken, their seeds are removed and they are dried and powdered. Later in the month of Magha and Phalguna, this amalaki powder should be impregnated 21 times with the juice of fresh amalaki fruits, dried and powdered again. 2 kg 560 gms of this powder should be taken. Then the drugs belonging to the groups vitalizer, bulk promoting, galactogouge, semen promoting and age sustainers mentioned in the chapter on six hundred evacuatives and finely cut heartwood of sandal, aguru, dhava, tinisha, khadira, shimshapa, asana and also of haritaki, bibhitaka, pippali, vacha, chavya, chitraka and vidanga – all together should be taken in the quantity of 2 kg 560 gms and boiled in ten times of water. When one tenth of the original volume remains, the decoction should be filtered well and added with the above powder of amalaka. Now this should be heated on cow dung fire or the fire of bamboo chips or reed stalks till the liquid portion is completely evaporated. This uncharred material should be collected and is spread on iron plates for drying. When it is dried well, it should be powdered finely with stone slabs on the deer hide and stored carefully in an iron pot. This powder added with one forth quantity of iron powder (bhasma) and mixed with honey and ghee should be used according to one’s digestive capacity. [3]
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भवन्तिचात्र-
एतद्रसायनं पूर्वं वसिष्ठःकश्यपोऽङ्गिराः|
जमदग्निर्भरद्वाजो भृगुरन्ये च तद्विधाः||४||
प्रयुज्य प्रयता मुक्ताः श्रमव्याधिजराभयात्|
यावदैच्छंस्तपस्तेपुस्तत्प्रभावान्महाबलाः||५||
इदं रसायनं चक्रे ब्रह्मा वार्षसहस्रिकम्|
जराव्याधिप्रशमनं बुद्धीन्द्रियबलप्रदम्||६||
(इत्यामलकायसं ब्राह्मरसायनम्)|
bhavanticātra-
ētadrasāyanaṁ pūrvaṁ vasiṣṭhaḥ kaśyapō'ṅgirāḥ|
jamadagnirbharadvājō bhr̥guranyē ca tadvidhāḥ||4||
prayujya prayatā muktāḥ śramavyādhijarābhayāt|
yāvadaicchaṁstapastēpustatprabhāvānmahābalāḥ||5||
idaṁ rasāyanaṁ cakrē brahmā vārṣasahasrikam|
jarāvyādhipraśamanaṁ buddhīndriyabalapradam||6||
(ityāmalakāyasaṁ brāhmarasāyanam)
bhavanti cAtra-
etadrasAyanaM pUrvaM vasiShThaH kashyapo~a~ggirAH|
jamadagnirbharadvAjo bhRuguranye ca tadvidhAH||4||
prayujya prayatA muktAH shramavyAdhijarAbhayAt|
yAvadaicchaMstapastepustatprabhAvAnmahAbalAH||5||
idaM rasAyanaM cakre brahmA vArShasahasrikam|
jarAvyAdhiprashamanaM buddhIndriyabalapradam||6||
(ityAmalakAyasaM brAhmarasAyanam)|
Here are the verses-
This rasayana preparation in ancient times was used by Vasishtha, Kashyapa, Angiras, Jamadagni, Bharadwaja, Bhrigu and similar other rishis who by consumption of this medication became free from exertion, disease, senility and fear and acquired great strength due to its effect and performed penance as desired. This rasayana preparation was developed by Brahma and it provides a life span of one thousand years, alleviates senility and disease and promotes strength of intellect and senses. [4-6]
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तपसा ब्रह्मचर्येण ध्यानेन प्रशमेन च|
रसायनविधानेन कालयुक्तेन चायुषा||७||
स्थिता महर्षयः पूर्वं, नहिकिञ्चिद्रसायनम्|
ग्राम्यानामन्यकार्याणां सिध्यत्यप्रयतात्मनाम्||८||
tapasā brahmacaryēṇa dhyānēna praśamēna ca|
rasāyanavidhānēna kālayuktēna cāyuṣā||7||
sthitā maharṣayaḥ pūrvaṁ, nahi kiñcidrasāyanam|
grāmyānāmanyakāryāṇāṁ sidhyatyaprayatātmanām||8||
tapasA brahmacaryeNa dhyAnena prashamena ca|
rasAyanavidhAnena kAlayuktena cAyuShA||7||
sthitA maharShayaH pUrvaM, nahi ki~jcidrasAyanam|
grAmyAnAmanyakAryANAM sidhyatyaprayatAtmanAm||8||
In ancient times, the great sages attained stable life span by using the rasayana treatment properly and timely due to penance, celibacy, meditation and serenity because no rasayana treatment is successful in individuals who are not attentive, are engaged in divergent activities and live in villages. [7-8]
Kevala Amalaka Rasayanam
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संवत्सरं पयोवृत्तिर्गवां मध्ये वसेत् सदा|
सावित्रीं मनसा ध्यायन् ब्रह्मचारी यतेन्द्रियः||९||
संवत्सरान्ते पौषीं वा माघीं वा फाल्गुनीं तिथिम्|
त्र्यहोपवासी शुक्लस्य प्रविश्यामलकीवनम्||१०||
बृहत्फलाढ्यमारुह्य द्रुमं शाखागतं फलम्|
गृहीत्वा पाणिना तिष्ठेज्जपन् ब्रह्मामृतागमात्||११||
तदा ह्यवश्यममृतं वसत्यामलके क्षणम्|
शर्करामधुकल्पानि स्नेहवन्ति मृदूनि च||१२||
भवन्त्यमृतसंयोगात्तानि यावन्ति भक्षयेत्|
जीवेद्वर्षसहस्राणि तावन्त्यागतयौवनः||१३||
सौहित्यमेषां गत्वा तु भवत्यमरसन्निभः|
स्वयं चास्योपतिष्ठन्ते श्रीर्वेदा वाक् च रूपिणी||१४||
(इति केवलामलकरसायनम्)|
saṁvatsaraṁ payōvr̥ttirgavāṁ madhyē vasēt sadā|
sāvitrīṁ manasā dhyāyan brahmacārī yatēndriyaḥ||9||
saṁvatsarāntē pauṣīṁ vā māghīṁ vā phālgunīṁ tithim|
tryahōpavāsī śuklasya praviśyāmalakīvanam||10||
br̥hatphalāḍhyamāruhya drumaṁ śākhāgataṁ phalam|
gr̥hītvā pāṇinā tiṣṭhējjapan brahmāmr̥tāgamāt||11||
tadā hyavaśyamamr̥taṁ vasatyāmalakē kṣaṇam|
śarkarāmadhukalpāni snēhavanti mr̥dūni ca||12||
bhavantyamr̥tasaṁyōgāttāni yāvanti bhakṣayēt|
jīvēdvarṣasahasrāṇi tāvantyāgatayauvanaḥ||13||
sauhityamēṣāṁ gatvā tu bhavatyamarasannibhaḥ|
svayaṁ cāsyōpatiṣṭhantē śrīrvēdā vāk ca rūpiṇī||14||
(iti kēvalāmalakarasāyanam)|
saMvatsaraM payovRuttirgavAM madhye vaset sadA|
sAvitrIM manasA dhyAyan brahmacArI yatendriyaH||9||
saMvatsarAnte pauShIM vA mAghIM vA phAlgunIM tithim|
tryahopavAsI shuklasya pravishyAmalakIvanam||10||
bRuhatphalADhyamAruhya drumaM shAkhAgataM phalam|
gRuhItvA pANinA tiShThejjapan brahmAmRutAgamAt||11||
tadA hyavashyamamRutaM vasatyAmalake kShaNam|
sharkarAmadhukalpAni snehavanti mRudUni ca||12||
bhavantyamRutasaMyogAttAni yAvanti bhakShayet|
jIvedvarShasahasrANi tAvantyAgatayauvanaH||13||
sauhityameShAM gatvA tu bhavatyamarasannibhaH|
svayaM cAsyopatiShThante shrIrvedA vAk ca rUpiNI||14||
(iti kevalAmalakarasAyanam)|
One should live in amidst cows, remain on milk diet mediate on Savitri mantra(Gayatri mantra), observing celibacy and controlling his sense organs for a year. At the end of the year, he should fast for three days and then should enter in to a forest of amalaki trees on full moon day of the month of Pausha, Magha or Phalguna. Then he should climb on one of the amalaki trees having big fruits, should take the fruit situated on a branch by hand and should wait for some time repeating the Brahman mantras till nectar descends in the fruit. During this period nectar positively resides in amalaka fruit which, due to presence of nectar, becomes sweet like sugar and honey, unctuous and soft. The person having regained youthfulness lives the number of thousand of years equal to that of fruits eaten. After getting saturated fully with them one becomes like God and Shri, Vedas and personified knowledge enters in to him spontaneously. [9-14]
Lauhadi Rasayana
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त्रिफलाया रसे मूत्रे गवां क्षारे च लवणे|
क्रमेणचेङ्गुदीक्षारे किंशुकक्षार एव च||१५||
तीक्ष्णायसस्य पत्राणि वह्निवर्णानि साधयेत् |
चतुरङ्गुलदीर्घाणि तिलोत्सेधतनूनि च||१६||
ज्ञात्वा तान्यञ्जनाभानि सूक्ष्मचूर्णानि कारयेत्|
तानि चूर्णानि मधुना रसेनामलकस्य च||१७||
युक्तानि लेहवत् कुम्भे स्थितानि घृतभाविते|
संवत्सरं निधेयानि यवपल्ले तथैवच||१८||
दद्यादालोडनं मासे सर्वत्रालोडयन् बुधः|
संवत्सरात्यये तस्य प्रयोगो मधुसर्पिषा||१९||
प्रातः प्रातर्बलापेक्षी सात्म्यं जीर्णे च भोजनम्|
एष एव च लौहानां प्रयोगः सम्प्रकीर्तितः||२०||
नाभिघातैर्न चातङ्कैर्जरयान च मृत्युना|
स धृष्यः स्याद्गजप्राणः सदा चातिबलेन्द्रियः||२१||
धीमान् यशस्वी वाक्सिद्धः श्रुतधारी महाधनः|
भवेत् समां प्रयुञ्जानो नरो लौहरसायनम्||२२||
अनेनैव विधानेन हेम्नश्च रजतस्यच|
आयुःप्रकर्षकृत्सिद्धः प्रयोगः सर्वरोगनुत्||२३||
(इति लौहादिरसायनम्)|
triphalāyā rasē mūtrē gavāṁ kṣārē ca lavaṇē|
kramēṇacēṅgudīkṣārē kiṁśukakṣāra ēva ca||15||
tīkṣṇāyasasya patrāṇi vahnivarṇāni sādhayēt |
caturaṅguladīrghāṇi tilōtsēdhatanūni ca||16||
jñātvā tānyañjanābhāni sūkṣmacūrṇāni kārayēt|
tāni cūrṇāni madhunā rasēnāmalakasya ca||17||
yuktāni lēhavat kumbhē sthitāni ghr̥tabhāvitē|
saṁvatsaraṁ nidhēyāni yavapallē tathaiva ca||18||
dadyādālōḍanaṁ māsē sarvatrālōḍayan budhaḥ|
saṁvatsarātyayē tasya prayōgō madhusarpiṣā||19||
prātaḥ prātarbalāpēkṣī sātmyaṁ jīrṇē ca bhōjanam|
ēṣa ēva ca lauhānāṁ prayōgaḥ samprakīrtitaḥ||20||
nābhighātairna cātaṅkairjarayā na ca mr̥tyunā|
sa dhr̥ṣyaḥ syādgajaprāṇaḥ sadācātibalēndriyaḥ||21||
dhīmān yaśasvī vāksiddhaḥ śrutadhārī mahādhanaḥ |
bhavēt samāṁ prayuñjānō narō lauharasāyanam||22||
anēnaiva vidhānēna hēmnaśca rajatasya ca|
āyuḥprakarṣakr̥tsiddhaḥ prayōgaḥ sarvarōganut||23||
(iti lauhādirasāyanam)|
triphalAyA rase mUtre gavAM kShAre ca lavaNe|
krameNa ce~ggudIkShAre kiMshukakShAra eva ca||15||
tIkShNAyasasya patrANi vahnivarNAni sAdhayet [1] |
catura~gguladIrghANi tilotsedhatanUni [2] ca||16||
j~jAtvA tAnya~jjanAbhAni sUkShmacUrNAni kArayet|
tAni cUrNAni madhunA rasenAmalakasya ca||17||
yuktAni lehavat kumbhe sthitAni ghRutabhAvite|
saMvatsaraM nidheyAni yavapalle tathaiva ca||18||
dadyAdAloDanaM mAse sarvatrAloDayan budhaH|
saMvatsarAtyaye tasya prayogo madhusarpiShA||19||
prAtaH prAtarbalApekShI sAtmyaM jIrNe ca bhojanam|
eSha eva ca lauhAnAM prayogaH samprakIrtitaH||20||
nAbhighAtairna cAta~gkairjarayA na ca mRutyunA|
sa dhRuShyaH syAdgajaprANaH sadA cAtibalendriyaH||21||
dhImAn yashasvI vAksiddhaH [3] shrutadhArI mahAdhanaH [4] |
bhavet samAM prayu~jjAno naro lauharasAyanam||22||
anenaiva vidhAnena hemnashca rajatasya ca|
AyuHprakarShakRutsiddhaH prayogaH sarvaroganut||23||
(iti lauhAdirasAyanam)|
The paper like pieces of sharp iron four fingers long and thin like sesame seeds should be heated till they are red hot. Then they should be dipped in triphala decoction, cow urine, alkali prepared from lavana, ingudi and palasha. After they are transformed like collyrium they should be powdered finely. This powder mixed with honey and amalaka juice should be made in to linctuses, which should be kept in a ghee lined pot and stored for a year in granary of barley stirring it from all sides every month. After one year, it should be consumed mixed with honey and ghee every morning as per the strength along with prescribed diet after the drug is digested. This is the method of administration of all the metallic preparations.
The person who uses iron rasayana, overcomes injury, disease, senility and death because he has acquired vital strength like that of elephant and strong sense organs. The user of the metallic rasayana for a year becomes intelligent, renowned orator, scholar and wealthy. So also the use of gold or silver rasayana also provide longevity and freedom from all ailments. [15-23]
Aindra Rasayana
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ऐन्द्री मत्स्याख्यको ब्राह्मी वचा ब्रह्मसुवर्चला|
पिप्पल्यो लवणं हेम शङ्खपुष्पी विषंघृतम्||२४||
एषां त्रियवकान् भागान् हेमसर्पिर्विषैर्विना|
द्वौ यवौ तत्र हेम्नस्तु तिलं दद्याद्विषस्यच||२५||
सर्पिषश्च पलं दद्यात्तदैकध्यं प्रयोजयेत्|
घृतप्रभूतं सक्षौद्रं जीर्णे चान्नंप्रशस्यते||२६||
जराव्याधिप्रशमनं स्मृतिमेधाकरं परम्|
आयुष्यं पौष्टिकं धन्यं स्वरवर्णप्रसादनम्||२७||
परमोजस्करं चैतत् सिद्धमैन्द्रं रसायनम्|
नैनत् प्रसहते कृत्या नालक्ष्मीर्न विषं न रुक्||२८||
श्वित्रं सकुष्ठं जठराणि गुल्माः प्लीहा पुराणो विषमज्वरश्च|
मेधास्मृतिज्ञानहराश्च रोगाः शाम्यन्त्यनेनातिबलाश्च वाताः||२९||
(इत्यैन्द्रं रसायनम्)|
aindrī matsyākhyakō brāhmī vacā brahmasuvarcalā|
pippalyō lavaṇaṁ hēmaśaṅkhapuṣpī viṣaṁ ghr̥tam||24||
ēṣāṁ triyavakān bhāgān hēmasarpirviṣairvinā|
dvau yavau tatra hēmnastu tilaṁ dadyādviṣasya ca||25||
sarpiṣaśca palaṁ dadyāttadaikadhyaṁ prayōjayēt|
ghr̥taprabhūtaṁ sakṣaudraṁ jīrṇē cānnaṁpraśasyatē||26||
jarāvyādhipraśamanaṁ smr̥timēdhākaraṁ param|
āyuṣyaṁ pauṣṭikaṁ dhanyaṁ svaravarṇaprasādanam||27||
paramōjaskaraṁ caitat siddhamaindraṁ rasāyanam|
nainat prasahatē kr̥tyā nālakṣmīrna viṣaṁ na ruk||28||
śvitraṁ sakuṣṭhaṁ jaṭharāṇi gulmāḥ plīhā purāṇō viṣamajvaraśca|
mēdhāsmr̥tijñānaharāśca rōgāḥ śāmyantyanēnātibalāśca vātāḥ||29||
(ityaindraṁ rasāyanam)|
aindrI matsyAkhyako brAhmI vacA brahmasuvarcalA|
pippalyo lavaNaM hema sha~gkhapuShpI viShaM ghRutam||24||
eShAM triyavakAn bhAgAn hemasarpirviShairvinA|
dvau yavau tatra hemnastu tilaM dadyAdviShasya ca||25||
sarpiShashca palaM dadyAttadaikadhyaM prayojayet|
ghRutaprabhUtaM sakShaudraM jIrNe cAnnaM prashasyate||26||
jarAvyAdhiprashamanaM smRutimedhAkaraM param|
AyuShyaM pauShTikaM dhanyaM svaravarNaprasAdanam||27||
paramojaskaraM caitat siddhamaindraM rasAyanam|
nainat prasahate kRutyA nAlakShmIrna viShaM na ruk||28||
shvitraM sakuShThaM jaTharANi gulmAH plIhA purANo viShamajvarashca|
medhAsmRutij~jAnaharAshca rogAH shAmyantyanenAtibalAshca vAtAH||29||
(ityaindraM rasAyanam)|
Aindri, matsyakhyaka, brahmi, vacha, brahmasuvarchala, pippali, lavana, shankhapushpi, all in quantity of three barley grains, gold in that of two barley grains, visa equal to one sesame seed and ghee 40 gms – mixed together and used. Once the food is digested, a diet consisting of honey and plenty of ghee is prescribed.
This precious aindra rasayana alleviates senility and diseases, promotes memory and intellect, enhances life span, and provides nourishment, excellence, clarity of voice, complexion, ojas and immunity. Magic spells, poison and pains cannot resist its effect. This rasayana alleviates leucoderma, leprosy, abdominal diseases, gulma, spleenomegaly, chronic intermittent fever and the disease taking away intellect, memory and knowledge and also the severe vatika disorders. [24-29]
Medhya Rasayana
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मण्डूकपर्ण्याः स्वरसः प्रयोज्यः क्षीरेण यष्टीमधुकस्य चूर्णम्|
रसो गुडूच्यास्तु समूलपुष्प्याः कल्कः प्रयोज्यः खलु शङ्खपुष्प्याः||३०||
आयुःप्रदान्यामयनाशनानि बलाग्निवर्णस्वरवर्धनानि|
मेध्यानि चैतानि रसायनानि मेध्या विशेषेण चशङ्खपुष्पी||३१||
(इतिमेध्यरसायनानि)|
maṇḍūkaparṇyāḥ svarasaḥ prayōjyaḥ kṣīrēṇa yaṣṭīmadhukasya cūrṇam|
rasō guḍūcyāstu samūlapuṣpyāḥ kalkaḥ prayōjyaḥ khalu śaṅkhapuṣpyāḥ||30||
āyuḥpradānyāmayanāśanāni balāgnivarṇasvaravardhanāni|
mēdhyāni caitāni rasāyanāni mēdhyā viśēṣēṇa ca śaṅkhapuṣpī||31||
(iti mēdhyarasāyanāni)|
maNDUkaparNyAH svarasaH prayojyaH kShIreNa yaShTImadhukasya cUrNam|
raso guDUcyAstu samUlapuShpyAH kalkaH prayojyaH khalu sha~gkhapuShpyAH||30||
AyuHpradAnyAmayanAshanAni balAgnivarNasvaravardhanAni|
medhyAni caitAni rasAyanAni medhyA visheSheNa ca sha~gkhapuShpI||31||
(iti medhyarasAyanAni)|
Consumption of mandukaparni juice, the powder of yashtimadhu with milk, the juice of guduchi along with its roots and flowers and the paste of shankhapushpi – these rasayana drugs are life promoting, disease alleviating, promoters of strength, agni, complexion, voice and are intellect promoting. Of them shankhapushpi is specifically intellect promoting. [30-31]
Pippali Rasayana
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पञ्चाष्टौ सप्त दश वा पिप्पलीर्मधुसर्पिषा|
रसायनगुणान्वेषी समामेकां प्रयोजयेत्||३२||
तिस्रस्तिस्रस्तु पूर्वाह्णे भुक्त्वाऽग्रे भोजनस्य च|
पिप्पल्यः किंशुकक्षारभाविता घृतभर्जिताः||३३||
प्रयोज्या मधुसम्मिश्रा रसायनगुणैषिणा|
जेतुं कासं क्षयं शोषं श्वासं हिक्कां गलामयान्||३४||
अर्शांसि ग्रहणीदोषं पाण्डुतां विषमज्वरम्|
वैस्वर्यं पीनसं शोफं गुल्मं वातबलासकम्||३५||
(इति पिप्पलीरसायनम्)|
pañcāṣṭau sapta daśa vā pippalīrmadhusarpiṣā|
rasāyanaguṇānvēṣī samāmēkāṁ prayōjayēt||32||
tisrastisrastu pūrvāhṇē bhuktvā'grē bhōjanasya ca|
pippalyaḥ kiṁśukakṣārabhāvitā ghr̥tabharjitāḥ||33||
prayōjyā madhusammiśrā rasāyanaguṇaiṣiṇā|
jētuṁ kāsaṁ kṣayaṁ śōṣaṁ śvāsaṁ hikkāṁgalāmayān||34||
arśāṁsi grahaṇīdōṣaṁ pāṇḍutāṁ viṣamajvaram|
vaisvaryaṁ pīnasaṁ śōphaṁ gulmaṁ vātabalāsakam||35||
(iti pippalīrasāyanam)|
pa~jcAShTau sapta dasha vA pippalIrmadhusarpiShA|
rasAyanaguNAnveShI samAmekAM prayojayet||32||
tisrastisrastu pUrvAhNe bhuktvA~agre bhojanasya ca|
pippalyaH kiMshukakShArabhAvitA ghRutabharjitAH||33||
prayojyA madhusammishrA rasAyanaguNaiShiNA|
jetuM kAsaM kShayaM shoShaM shvAsaM hikkAM galAmayAn||34||
arshAMsi grahaNIdoShaM pANDutAM viShamajvaram|
vaisvaryaM pInasaM shophaM gulmaM vAtabalAsakam||35||
(iti pippalIrasAyanam)|
The individuals desirous of rasayana effect should take pippali in number of five, seven, eight or ten with honey and ghee for a year. Three pippali fruits should be taken in the morning, after meal and before meal. These fruits should first be impregnated with alkali of palasha and then fried in ghee. These should be taken with honey by those who want rasayana effect particularly in order to alleviate cough, wasting, phthisis, dyspnea, hiccup, throat disorders, piles, disorders of grahani, paleness, intermittent fever, disorders of voice, chronic rhinitis, swelling, gulma and vatabalasaka. [32-35]
Pippali Vardhamana Rasayana
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क्रमवृद्ध्या दशाहानि दशपैप्पलिकं दिनम्|
वर्धयेत् पयसा सार्धं तथैवापनयेत्पुनः||३६||
जीर्णे जीर्णे च भुञ्जीत षष्टिकं क्षीरसर्पिषा|
पिप्पलीनां सहस्रस्य प्रयोगोऽयंरसायनम्||३७||
पिष्टास्ता बलिभिः सेव्याः, शृता मध्यबलैर्नरैः|
चूर्णीकृता ह्रस्वबलैर्योज्या दोषामयान् प्रति||३८||
दशपैप्पलिकः श्रेष्ठो मध्यमः षट्प्रकीर्तितः|
प्रयोगो यस्त्रिपर्यन्तः स कनीयान् सचाबलैः||३९||
बृहणं स्वर्यमायुष्यं प्लीहोदरविनाशनम्|
वयसः स्थापनं मेध्यं पिप्पलीनां रसायनम्||४०||
(इति पिप्पलीवर्धमानं रसायनम्)|
kramavr̥ddhyā daśāhāni daśapaippalikaṁ dinam|
vardhayēt payasā sārdhaṁ tathaivāpanayēt punaḥ||36||
jīrṇē jīrṇē cabhuñjīta ṣaṣṭikaṁ kṣīrasarpiṣā|
pippalīnāṁ sahasrasya prayōgō'yaṁrasāyanam||37||
piṣṭāstā balibhiḥ sēvyāḥ, śr̥tā madhyabalairnaraiḥ|
cūrṇīkr̥tā hrasvabalairyōjyā dōṣāmayān prati||38||
daśapaippalikaḥ śrēṣṭhō madhyamaḥ ṣaṭ prakīrtitaḥ|
prayōgō yastriparyantaḥ sa kanīyān sa cābalaiḥ||39||
br̥haṇaṁ svaryamāyuṣyaṁ plīhōdaravināśanam|
vayasaḥ sthāpanaṁ mēdhyaṁ pippalīnāṁ rasāyanam||40||
(iti pippalīvardhamānaṁ rasāyanam)|
kramavRuddhyA dashAhAni dashapaippalikaM [1] dinam|
vardhayet payasA sArdhaM tathaivApanayet punaH||36||
jIrNe jIrNe ca bhu~jjIta ShaShTikaM kShIrasarpiShA|
pippalInAM sahasrasya prayogo~ayaM rasAyanam||37||
piShTAstA balibhiH sevyAH, shRutA madhyabalairnaraiH|
cUrNIkRutA [2] hrasvabalairyojyA doShAmayAn prati||38||
dashapaippalikaH shreShTho madhyamaH ShaT [3] prakIrtitaH|
prayogo yastriparyantaH sa kanIyAn sa cAbalaiH||39||
bRuhaNaM svaryamAyuShyaM plIhodaravinAshanam|
vayasaH sthApanaM medhyaM pippalInAM rasAyanam||40||
(iti pippalIvardhamAnaM [4] rasAyanam)|
Ten pippali should be taken with milk on the first day. From the second day onwards up to the tenth day ten fruits should be increased daily. From the eleventh day the number of fruits should be decreased gradually in the same order till it comes to ten. After the medicine is digested the person should take shashtika rice with ghee extracted from milk. Thus the use of pippali in total number of one thousand is rasayana in effect. The pippali fruits should be taken by the persons with high strength in the form of paste, by those with medium strength in that of decoction and by those with low strength in the form of powder keeping in view the doshas and diseases. The initial use of ten pippali fruits is maximum, that of six is medium and that of three is minimum. These numbers are also applicable according to the degree of strength of the patient. The rasayana use of pippali is bulk promoting, beneficial for voice and life span, alleviates spleen enlargement, sustains age and promotes intellect. [36-40]
Triphala Rasayana
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जरणान्तेऽभयामेकां प्राग्भुक्ताद् द्वे बिभीतके|
भुक्त्वा तु मधुसर्पिर्भ्यां चत्वार्यामलकानि च||४१||
प्रयोजयन् समामेकां त्रिफलाया रसायनम्|
जीवेद्वर्षशतं पूर्णमजरोऽव्याधिरेव च||४२||
(इति त्रिफलारसायनम्)|
jaraṇāntē'bhayāmēkāṁ prāgbhuktād dvē bibhītakē|
bhuktvā tu madhusarpirbhyāṁ catvāryāmalakāni ca||41||
prayōjayan samāmēkāṁ triphalāyā rasāyanam|
jīvēdvarṣaśataṁ pūrṇamajarō'vyādhirēva ca||42||
(iti triphalārasāyanam)|
jaraNAnte~abhayAmekAM prAgbhuktAd dve bibhItake|
bhuktvA tu madhusarpirbhyAM catvAryAmalakAni ca||41||
prayojayan samAmekAM triphalAyA rasAyanam|
jIvedvarShashataM pUrNamajaro~avyAdhireva ca||42||
(iti triphalArasAyanam)|
One haritaki after digestion, two bibhitaka before meal and four amalaki after meal should be taken with honey and ghee for a year. This triphala rasayana helps a person live for one hundred years free from senility and disease. (41-42)
Triphala Rasayana
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त्रैफलेनायसीं पात्रीं कल्केनालेपयेन्नवाम्|
तमहोरात्रिकं लेपं पिबेत्क्षौद्रोदकाप्लुतम्||४३||
प्रभूतस्नेहमशनं जीर्णे तत्र प्रशस्यते|
अजरोऽरुक् समाभ्यासाज्जीवेच्चैव समाः शतम्||४४||
(इति त्रिफलारसायनमपरम्)|
traiphalēnāyasīṁ pātrīṁ kalkēnālēpayēnnavām|
tamahōrātrikaṁ lēpaṁ pibēt kṣaudrōdakāplutam||43||
prabhūtasnēhamaśanaṁ jīrṇē tatra praśasyatē|
ajarō'ruk samābhyāsājjīvēccaiva samāḥ śatam||44||
(iti triphalārasāyanamaparam)|
traiphalenAyasIM pAtrIM kalkenAlepayennavAm|
tamahorAtrikaM lepaM pibet kShaudrodakAplutam||43||
prabhUtasnehamashanaM jIrNe tatra prashasyate|
ajaro~aruk samAbhyAsAjjIveccaiva samAH shatam||44||
(iti triphalArasAyanamaparam)|
A new iron plate should be pasted with the paste of triphala. After twenty-four hours this paste should be collected and dissolved in honey water and consumed. After the medicine is digested one should take a meal with plenty of fat. By observing this procedure for a year one lives one hundred years free from senility and illness. [43-44]
Triphala Rasayana
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मधुकेन तुगाक्षीर्या पिप्पल्या क्षौद्रसर्पिषा|
त्रिफला सितया चापि युक्ता सिद्धं रसायनम्||४५||
(इति त्रिफलारसायनमपरम्)|
madhukēna tugākṣīryā pippalyā kṣaudrasarpiṣā|
triphalā sitayā cāpi yuktā siddhaṁ rasāyanam||45||
(iti triphalārasāyanamaparam)|
madhukena tugAkShIryA pippalyA kShaudrasarpiShA|
triphalA sitayA cApi yuktA siddhaM rasAyanam||45||
(iti triphalArasAyanamaparam)|
Triphala mixed with madhuka, tugaksheeri, pippali along with honey and ghee or triphala with sugar is an effective rasayana. [45]
Triphala Rasayana
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सर्वलौहैः सुवर्णेन वचयामधुसर्पिषा|
विडङ्गपिप्पलीभ्यां च त्रिफला लवणेन च||४६||
संवत्सरप्रयोगेण मेधास्मृतिबलप्रदा|
भवत्यायुःप्रदा धन्याजरारोगनिबर्हणी||४७||
(इति त्रिफलारसायनमपरम्)|
sarvalauhaiḥ suvarṇēna vacayā madhusarpiṣā|
viḍaṅgapippalībhyāṁ ca triphalā lavaṇēna ca||46||
saṁvatsaraprayōgēṇa mēdhāsmr̥tibalapradā|
bhavatyāyuḥpradā dhanyājarārōganibarhaṇī||47||
(iti trphalārasāyanamaparam)|
sarvalauhaiH [1] suvarNena vacayA madhusarpiShA|
viDa~ggapippalIbhyAM ca triphalA lavaNena ca||46||
saMvatsaraprayogeNa medhAsmRutibalapradA|
bhavatyAyuHpradA dhanyA jarAroganibarhaNI||47||
(iti triphalArasAyanamaparam)|
Triphala along with all six metals including gold, vacha or with vidanga and pippali or with lavana taken with honey and ghee for a year promotes intellect, memory and strength, longevity and excellence and relieves senility and diseases. [46-47]
Properties of Shilajatu rasayana
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अनम्लं च कषायं च कटु पाके शिलाजतु|
नात्युष्णशीतं धातुभ्यश्चतुर्भ्यस्तस्यसम्भवः||४८||
हेम्नश्च रजतात्ताम्राद्वरात् कृष्णायसादपि|
रसायनं तद्विधिभिस्तद्वृष्यं तच्च रोगनुत्||४९||
वातपित्तकफघ्नैश्च निर्यूहैस्तत् सुभावितम्|
वीर्योत्कर्षं परं याति सर्वैरेकैकशोऽपि वा||५०||
anamlaṁ ca kaṣāyaṁ ca kaṭu pākē śilājatu|
nātyuṣṇaśītaṁ dhātubhyaścaturbhyastasya sambhavaḥ||48||
hēmnaśca rajatāttāmrādvarāt kr̥ṣṇāyasādapi|
rasāyanaṁ tadvidhibhistadvr̥ṣyaṁ tacca rōganut||49||
vātapittakaphaghnaiśca niryūhaistat subhāvitam|
vīryōtkarṣaṁ paraṁ yāti sarvairēkaikaśō'pi vā||50||
anamlaM ca kaShAyaM ca kaTu pAke shilAjatu|
nAtyuShNashItaM dhAtubhyashcaturbhyastasya sambhavaH||48||
hemnashca rajatAttAmrAdvarAt [1] kRuShNAyasAdapi|
rasAyanaM tadvidhibhistadvRuShyaM tacca roganut||49||
vAtapittakaphaghnaishca niryUhaistat subhAvitam|
vIryotkarShaM paraM yAti sarvairekaikasho~api vA||50||
Shilajatu originates from four metals – gold, silver, copper and black iron and is slightly sour, astringent in taste, katu in vipaka and is moderate in veerya. This is rasayana in effect and if applied methodically it is aphrodisiac and alleviates diseases. Its potency enhances if it is impregnated with decoction of drugs alleviating vata, pitta and kapha either singly or in combination. [48-50]
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प्रक्षिप्तोद्धृतमप्येनत् पुनस्तत् प्रक्षिपेद्रसे|
कोष्णे सप्ताहमेतेन विधिना तस्य भावना||५१||
पूर्वोक्तेन विधानेन लोहैश्चूर्णीकृतैः सह|
तत् पीतं पयसा दद्याद्दीर्घमायु सुखान्वितम्||५२||
जराव्याधिप्रशमनं देहदार्ढ्यकरं परम्|
मेधास्मृतिकरं धन्यं क्षीराशी तत् प्रयोजयेत्||५३||
प्रयोगः सप्तसप्ताहास्त्रयश्चैकश्च सप्तकः|
निर्दिष्टस्त्रिविधस्तस्य परो मध्योऽवरस्तथा||५४||
पलमर्धपलं कर्षो मात्रा तस्य त्रिधा मता |
prakṣiptōddhr̥tamapyēnat punastat prakṣipēdrasē|
kōṣṇē saptāhamētēna vidhinā tasyabhāvanā||51||
pūrvōktēna vidhānēna lōhaiścūrṇīkr̥taiḥ saha|
tat pītaṁ payasā dadyāddīrghamāyuḥ sukhānvitam||52||
jarāvyādhipraśamanaṁ dēhadārḍhyakaraṁ param|
mēdhāsmr̥tikaraṁ dhanyaṁ kṣīrāśī tat prayōjayēt||53||
prayōgaḥ saptasaptāhāstrayaścaikaśca saptakaḥ|
nirdiṣṭastrividhastasya parō madhyō'varastathā||54||
palamardhapalaṁ karṣō mātrā tasya tridhā matā|
prakShiptoddhRutamapyenat [1] punastat prakShipedrase|
koShNe saptAhametena vidhinA tasya bhAvanA||51||
pUrvoktena vidhAnena lohaishcUrNIkRutaiH saha|
tat pItaM payasA dadyAddIrghamAyuH sukhAnvitam||52||
jarAvyAdhiprashamanaM dehadArDhyakaraM param|
medhAsmRutikaraM dhanyaM kShIrAshI tat prayojayet||53||
prayogaH saptasaptAhAstrayashcaikashca saptakaH|
nirdiShTastrividhastasya paro madhyo~avarastathA||54||
palamardhapalaM karSho mAtrA tasya tridhA matA|55|
Shilajatu is impregnated by dipping it in lukewarm decoction and then taking it out at the end of the day, repeating the process for a week. Shilajatu mixed with ashed metals should be taken with milk by the prescribed method. This formulation provides happy long life, retards aging and disease, stabilizes the body, and promotes intellect and memory and excellence if taken with milk diet. The method of use is threefold viz. for seven weeks, three weeks and one week regarded as maximum, medium and minimum. The dose also is of three grades – 40 gms, 20 gms and 10 gms. [51-55]
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जातेर्विशेषं सविधिं तस्य वक्ष्याम्यतः परम्||५५||
हेमाद्याः सूर्यसन्तप्ताः स्रवन्ति गिरिधातवः|
जत्वाभं मृदुमृत्स्नाच्छं यन्मलं तच्छिलाजतु||५६||
मधुरश्च सतिक्तश्च जपापुष्पनिभश्च यः|
कटुर्विपाके शीतश्च स सुवर्णस्य निस्रवः ||५७||
रूप्यस्य कटुकः श्वेतः शीतः स्वादु विपच्यते|
ताम्रस्य बर्हिकण्ठाभस्तिक्तोष्णः पच्यते कटु ||५८||
यस्तु गुग्गुलुकाभासस्तिक्तको लवणान्वितः|
कटुर्विपाके शीतश्च सर्वश्रेष्ठः स चायसः ||५९||
गोमूत्रगन्धयः सर्वे सर्वकर्मसु यौगिकाः|
रसायनप्रयोगेषु पश्चिमस्तु विशिष्यते ||६०||
यथाक्रमं वातपित्ते श्लेष्मपित्ते कफे त्रिषु|
विशेषतः प्रशस्यन्ते मला हेमादिधातुजाः ||६१||
jātērviśēṣaṁ savidhiṁ tasya vakṣyāmyataḥ param||55||
hēmādyāḥ sūryasantaptāḥ sravanti giridhātavaḥ|
jatvābhaṁ mr̥du mr̥tsnācchaṁ yanmalaṁ tacchilājatu||56||
madhuraśca satiktaśca japāpuṣpanibhaśca yaḥ|
kaṭurvipākē śītaśca sa suvarṇasya nisravaḥ||57||
rūpyasya kaṭukaḥ śvētaḥ śītaḥ svādu vipacyatē|
tāmrasya barhikaṇṭhābhastiktōṣṇaḥ pacyatē kaṭu||58||
yastu guggulukābhāsastiktakō lavaṇānvitaḥ|
kaṭurvipākē śītaśca sarvaśrēṣṭhaḥ sa cāyasaḥ||59||
gōmūtragandhayaḥ sarvē sarvakarmasu yaugikāḥ|
rasāyanaprayōgēṣu paścimastu viśiṣyatē||60||
yathākramaṁ vātapittē ślēṣmapittē kaphē triṣu|
viśēṣataḥ praśasyantē malā hēmādidhātujāḥ||61||
jAtervisheShaM savidhiM tasya vakShyAmyataH param||55||
hemAdyAH sUryasantaptAH sravanti giridhAtavaH|
jatvAbhaM mRudu mRutsnAcchaM yanmalaM tacchilAjatu||56||
madhurashca satiktashca japApuShpanibhashca yaH|
kaTurvipAke shItashca sa suvarNasya nisravaH||57||
rUpyasya kaTukaH shvetaH shItaH svAdu vipacyate|
tAmrasya barhikaNThAbhastiktoShNaH pacyate kaTu||58||
yastu guggulukAbhAsastiktako lavaNAnvitaH|
kaTurvipAke shItashca sarvashreShThaH sa cAyasaH||59||
gomUtragandhayaH sarve sarvakarmasu yaugikAH|
rasAyanaprayogeShu pashcimastu vishiShyate||60||
yathAkramaM vAtapitte shleShmapitte kaphe triShu|
visheShataH prashasyante malA hemAdidhAtujAH||61||
Specific characters according to the source and the method of administration will be explained now. The rocky ores of gold etc., when heated by the sun ooze a material like lac, soft, smooth and clear. This is shilajatu. Shilajatu obtained from gold ore is sweet, slightly bitter, having color like japa flower, pungent in vipaka and sheeta veerya. That obtained from silver ore is pungent, white, cold and sweet in vipaka. Shilajatu obtained from copper ore is like peacock neck, bitter, hot and pungent in vipaka. That which is like gugguluka is the best of all. All types of shilajatu smell like cow urine and are applicable in all conditions. However, in the use of rasayana, the last one is preferred, the above types of shilajatu are useful in vata-pitta, kapha-pitta, kapha and tridosha respectively. [55-61]
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शिलाजतुप्रयोगेषु विदाहीनि गुरूणि च|
वर्जयेत् सर्वकालं तु कुलत्थान् परिवर्जयेत्||६२||
ते ह्यत्यन्तविरुद्धत्वादश्मनो भेदनाः परम्|
लोके दृष्टास्ततस्तेषां प्रयोगःप्रतिषिध्यते||६३||
पयांसि तक्राणि रसाः सयूषास्तोयं समूत्रा विविधाः कषायाः|
आलोडनार्थं गिरिजस्य शस्तास्ते ते प्रयोज्याः प्रसमीक्ष्यकार्यम्||६४||
न सोऽस्ति रोगो भुवि साध्यरूपः शिलाह्वयं यं न जयेत् प्रसह्य|
तत् कालयोगैर्विधिभिः प्रयुक्तं स्वस्थस्य चोर्जां विपुलां ददाति||६५||
(इति शिलाजतुरसायनम्)|
śilājatuprayōgēṣu vidāhīni gurūṇica|
varjayēt sarvakālaṁ tu kulatthānparivarjayēt||62||
tē hyatyantaviruddhatvādaśmanō bhēdanāḥ param|
lōkē dr̥ṣṭāstatastēṣāṁ prayōgaḥ pratiṣidhyatē||63||
payāṁsi takrāṇirasāḥ sayūṣāstōyaṁ samūtrā vividhāḥ kaṣāyāḥ|
ālōḍanārthaṁ girijasya śastāstē tē prayōjyāḥ prasamīkṣya kāryam||64||
na sō'sti rōgō bhuvi sādhyarūpaḥ śilāhvayaṁ yaṁ na jayēt prasahya|
tat kālayōgairvidhibhiḥ prayuktaṁ svasthasya cōrjāṁ vipulāṁ dadāti||65||
(iti śilājaturasāyanam)|
shilAjatuprayogeShu vidAhIni gurUNi ca|
varjayet sarvakAlaM tu kulatthAn [1] parivarjayet||62||
te hyatyantaviruddhatvAdashmano bhedanAH param|
loke dRuShTAstatasteShAM prayogaH pratiShidhyate||63||
payAMsi takrANi [2] rasAH sayUShAstoyaM samUtrA vividhAH kaShAyAH|
AloDanArthaM girijasya shastAste te prayojyAH prasamIkShya kAryam||64||
na so~asti rogo bhuvi sAdhyarUpaH shilAhvayaM yaM na jayet prasahya|
tat kAlayogairvidhibhiH prayuktaM svasthasya corjAM vipulAM dadAti||65||
(iti shilAjaturasAyanam)|
One should avoid vidahi and heavy substances particularly horse gram during consumption of shilajatu. Horse gram, due to exceedingly contradictory nature, breaks the stones as seen in the practice that is why its use is contraindicated. Milk, buttermilk, meat soup, vegetables soups, water, urine and various decoctions are used for dissolving shilajatu according to the object. There is no disease in the world which is not overcome by shilajatu. It also provides great energy to the healthy person if used methodically as prescribed. [62-65]
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तत्रश्लोकः-
करप्रचितिके पादे दश षट् च महर्षिणा|
रसायनानां सिद्धानां संयोगाः समुदाहृताः||६६||
tatra ślōkaḥ-
karapracitikē pādē daśa ṣaṭ ca maharṣiṇā|
rasāyanānāṁ siddhānāṁ saṁyōgāḥsamudāhr̥tāḥ||66||
tatra shlokaH-
karapracitike pAde dasha ShaT ca maharShiNA|
rasAyanAnAM siddhAnAM saMyogAH samudAhRutAH||66||
Now the summing up verses –
In the quarter on hand plucked amalaki fruits sixteen rasayana formulations have been described by the great sages. [66]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते चिकित्सास्थाने रसायनाध्याये करप्रचितीयो नाम रसायनपादस्तृतीयः||३||
ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsāsthānē rasāyanādhyāyē karapracitīyō nāma rasāyanapādastr̥tīyaḥ||3||
ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye karapracitIyo nAma rasAyanapAdastRutIyaH||3||
Thus ends the third quarter on hand plucked (amalaki fruits) in the chapter on rasayana in Chikitsa Sthana in the treatise composed by Agnivesha and redacted by Charak. [3]
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अथात आयुर्वेदसमुत्थानीयं रसायनपादं व्याख्यास्यामः||१||
इति ह स्माह भगवानात्रेयः||२||
athāta āyurvēdasamutthānīyaṁ rasāyanapādaṁ vyākhyāsyāmaḥ||1||
iti ha smāha bhagavānātrēyaḥ||2||
athAta AyurvedasamutthAnIyaM rasAyanapAdaM vyAkhyAsyAmaH||1||
iti ha smAha bhagavAnAtreyaH||2||
Now we shall expound the fourth quarter "Ayurvedasamutthaniyam Rasayana Pada". Thus said Lord Atreya. [1-2]
Note: This section deals with uplifting science of life (Ayurveda).
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ऋषयः खलु कदाचिच्छालीना यायावराश्च ग्राम्यौषध्याहाराः सन्तः साम्पन्निका मन्दचेष्टा नातिकल्याश्च प्रायेण बभूवुः|
ते सर्वासामितिकर्तव्यतानामसमर्थाः सन्तो ग्राम्यवासकृतमात्मदोषं मत्वा पूर्वनिवासमपगतग्राम्यदोषं शिवं पुण्यमुदारं मेध्यमगम्यमसुकृतिभिर्गङ्गाप्रभवममरगन्धर्वकिन्नरानुचरितमनेकरत्ननिचयमचिन्त्याद्भुतप्रभावं ब्रह्मर्षिशिद्धचारणानुचरितं दिव्यतीर्थौषधिप्रभवमतिशरण्यं हिमवन्तममराधिपतिगुप्तं जग्मुर्भृग्वङ्गिरोऽत्रिवसिष्ठकश्यपागस्त्यपुलस्त्यवामदेवासितगौतमप्रभृतयो महर्षयः||३||
r̥ṣayaḥ khalu kadācicchālīnā yāyāvarāśca grāmyauṣadhyāhārāḥ santaḥ sāmpannikā mandacēṣṭā nātikalyāśca prāyēṇa babhūvuḥ|
tē sarvāsāmitikartavyatānāmasamarthāḥ santō grāmyavāsakr̥tamātmadōṣaṁ matvā pūrvanivāsamapagatagrāmyadōṣaṁ śivaṁ puṇyamudāraṁ mēdhyamagamyamasukr̥tibhirgaṅgāprabhavamamaragandharvakinnarānucaritamanēkaratnanicayamacintyādbhutaprabhāvaṁ brahmarṣiśiddhacāraṇānucaritaṁ divyatīrthauṣadhiprabhavamatiśaraṇyaṁ himavantamamarādhipatiguptaṁ jagmurbhr̥gu, aṅgira, atri, vasiṣṭha, kaśyapa, Agastya, pulastya, Vāmadēva, Asita, Gautamaprabhr̥tayō maharṣayaḥ||3||
RuShayaH khalu kadAcicchAlInA yAyAvarAshca [1] grAmyauShadhyAhArAH santaH sAmpannikA mandaceShTA nAtikalyAshca prAyeNa babhUvuH|
te sarvAsAmitikartavyatAnAmasamarthAH santo grAmyavAsakRutamAtmadoShaM matvA pUrvanivAsamapagatagrAmyadoShaM shivaM puNyamudAraMmedhyamagamyamasukRutibhirga~ggAprabhavamamaragandharvakinnarAnucaritamanekaratnanicayamacintyAdbhutaprabhAvaMbrahmarShishiddhacAraNAnucaritaM divyatIrthauShadhiprabhavamatisharaNyaM himavantamamarAdhipatiguptaMjagmurbhRugva~ggiro~atrivasiShThakashyapAgastyapulastyavAmadevAsitagautamaprabhRutayo maharShayaH||3||
The rishis hermits as well as wanderers, some times, due to consumption of household medicines and food often become obese, and slow in action and unhealthy trait. Being unable to perform their routine duties, they considered their own faults brought about by domestic living and thus shifted to their previous abode, Himalayas, which is free from domestic defects, propitious, pious, noble, favorable for intellect, unapproachable for the unholy, the source of origin of Ganga, frequented by the gods, gandharvas and kinnaras, the place of many precious stones, having incomprehensible miraculous powers, resided by intellectual sages, accomplished persons and wanderers, the source of celestial centers and plants, the great savior and protected by the lord of gods. This group of great sages consisted of Bhrigu, Angiras, Atri, Vasishtha, Kashyapa, Agastya, Pulastya, Vamadeva, Asita, and Gautama etc. [3]
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तानिन्द्रःसहस्रदृगमरगुरुरब्रवीत्- स्वागतं ब्रह्मविदांज्ञानतपोधनानां ब्रह्मर्षीणाम्| अस्ति ननु वो ग्लानिरप्रभावत्वं वैस्वर्यं वैवर्ण्यं च ग्राम्यवासकृतमसुखमसुखानुबन्धं च; ग्राम्यो हि वासो मूलमशस्तानां, तत् कृतः पुण्यकृद्भिरनुग्रहः प्रजानां, स्वशरीरमवेक्षितुं कालःकालश्चायमायुर्वेदोपदेशस्य ब्रह्मर्षीणाम्; आत्मनः प्रजानां चानुग्रहार्थमायुर्वेदमश्विनौ मह्यं प्रायच्छतां, प्रजापतिरश्विभ्यां, प्रजापतये ब्रह्मा, प्रजानामल्पमायुर्जराव्याधिबहुलमसुखमसुखानुबन्धमल्पत्वादल्पतपोदमनियमदानाध्ययनसञ्चयंमत्वा पुण्यतममायुःप्रकर्षकरं जराव्याधिप्रशमनमूर्जस्करममृतं शिवं शरण्यमुदारं भवन्तो मत्तः श्रोतुमर्हताथोपधारयितुं प्रकाशयितुं च प्रजानुग्रहार्थमार्षं ब्रह्म च प्रति मैत्रीं कारुण्यमात्मनश्चानुत्तमं पुण्यमुदारं ब्राह्ममक्षयं कर्मेति||४||
tānindraḥ sahasradr̥gamaragururabravīt- svāgataṁ brahmavidāṁ jñānatapōdhanānāṁ brahmarṣīṇām| asti nanu vō glāniraprabhāvatvaṁ vaisvaryaṁ vaivarṇyaṁ ca grāmyavāsakr̥tamasukhamasukhānubandhaṁ ca; grāmyō hi vāsō mūlamaśastānāṁ, tat kr̥taḥ puṇyakr̥dbhiranugrahaḥ prajānāṁ, svaśarīramavēkṣituṁ kālaḥ kālaścāyamāyurvēdōpadēśasya brahmarṣīṇām; ātmanaḥ prajānāṁ cānugrahārthamāyurvēdamaśvinau mahyaṁ prāyacchatāṁ, prajāpatiraśvibhyāṁ, prajāpatayē brahmā, prajānāmalpamāyurjarāvyādhibahulamasukhamasukhānubandhamalpatvādalpatapōdamaniyamadānādhyayanasañcayaṁ matvā puṇyatamamāyuḥprakarṣakaraṁ jarāvyādhipraśamanamūrjaskaramamr̥taṁ śivaṁ śaraṇyamudāraṁ bhavantō mattaḥ śrōtumarhatāthōpadhārayituṁ prakāśayituṁ ca prajānugrahārthamārṣaṁ brahma ca prati maitrīṁ kāruṇyamātmanaścānuttamaṁ puṇyamudāraṁ brāhmamakṣayaṁ karmēti||4||
tAnindraH sahasradRugamaragururabravIt- svAgataM brahmavidAM j~jAnatapodhanAnAM brahmarShINAm|
asti nanu vo glAniraprabhAvatvaM vaisvaryaM vaivarNyaM ca grAmyavAsakRutamasukhamasukhAnubandhaM ca; grAmyo hi vAso mUlamashastAnAM, tat kRutaHpuNyakRudbhiranugrahaH prajAnAM, svasharIramavekShituM kAlaH [1] kAlashcAyamAyurvedopadeshasya brahmarShINAm; AtmanaH prajAnAMcAnugrahArthamAyurvedamashvinau mahyaM prAyacchatAM, prajApatirashvibhyAM, prajApataye brahmA,prajAnAmalpamAyurjarAvyAdhibahulamasukhamasukhAnubandhamalpatvAdalpatapodamaniyamadAnAdhyayanasa~jcayaM matvApuNyatamamAyuHprakarShakaraM jarAvyAdhiprashamanamUrjaskaramamRutaM shivaM sharaNyamudAraM bhavanto mattaH shrotumarhatAthopadhArayituMprakAshayituM ca prajAnugrahArthamArShaM brahma ca prati maitrIM kAruNyamAtmanashcAnuttamaM puNyamudAraM brAhmamakShayaM karmeti||4||
Indra, the visionary preceptor of gods, addressed them saying – welcome to the intellectual sages, the knower of Brahman, endowed with wealth of knowledge and penance. You are having malaise, luster-lessness, derangement of voice and complexion and ill health along with its associated corollaries caused by domestic living. Domestic living is the root of all the inauspicious effects. You have committed great favor to the people, now it is the time for intellectual sages to look to their own self and to enrich the science of life for the well being of your own self as well as of the people in general.
Ayurveda is made available to me by Ashwin who received it from Prajapati, who again received this knowledge from Brahma. Now looking to the short life span of the human beings, that too affected with senility and diseases associated with unhappiness and continuous suffering disturbing their performance of penance, restraint, regular practices, clarity and study you should learn from me, understand propagate the divine knowledge which is the holiest, prolonging life span, alleviating senility and diseases, generating energy, the nectar like, propitious savoir and noble for the welfare of the humanity with friendliness and compassion to them and to create for yourselves the best, holy, noble and immortal intellectual activity. [4]
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तच्छ्रुत्वा विबुधपतिवचनमृषयः सर्व एवामरवरमृग्भिस्तुष्टुवुः, प्रहृष्टाश्च तद्वचनमभिननन्दुश्चेति||५||
tacchrutvā vibudhapativacanamr̥ṣayaḥ sarva ēvāmaravaramr̥gbhistuṣṭuvuḥ, prahr̥ṣṭāśca tadvacanamabhinananduścēti||5||
tacchrutvA vibudhapativacanamRuShayaH sarva evAmaravaramRugbhistuShTuvuH, prahRuShTAshca tadvacanamabhinanandushceti||5||
After listening to the wisdom of the king of gods, all the rishis praised the precepter with incantations and applauded his statement with great pleasure. [5]
Indrokta Rasayana
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अथेन्द्रस्तदायुर्वेदामृतमृषिभ्यः -सङ्क्रम्योवाच- एतत् सर्वमनुष्ठेयम्, अयं च शिवः कालो रसायनानां, दिव्याश्चौषधयो हिमवत्प्रभवाः [१] प्राप्तवीर्याः; तद्यथा- ऐन्द्री, ब्राह्मी, पयस्या, क्षीरपुष्पी, श्रावणी, महाश्रावणी, शतावरी, विदारी, जीवन्ती, पुनर्नवा, नागबला, स्थिरा, वचा, छत्रा, अतिच्छत्रा, मेदा, महामेदा, जीवनीयाश्चान्याः पयसा प्रयुक्ताः षण्मासात् परमायुर्वयश्च तरुणमनामयत्वं स्वरवर्णसम्पदमुपचयं मेधां स्मृतिमुत्तमबलमिष्टांश्चापरान् भावानावहन्ति सिद्धाः||६||
(इतीन्द्रोक्तं रसायनम्)|
athēndrastadāyurvēdāmr̥tamr̥ṣibhyaḥ - saṅkramyōvāca- ētat sarvamanuṣṭhēyam,
ayaṁ ca śivaḥ kālō rasāyanānāṁ, divyāścauṣadhayō himavatprabhavāḥprāptavīryāḥ; tadyathā- aindrī, brāhmī, payasyā, kṣīrapuṣpī, śrāvaṇī, mahāśrāvaṇī, śatāvarī, vidārī, jīvantī, punarnavā, nāgabalā, sthirā, vacā, chatrā, aticchatrā, mēdā, mahāmēdā, jīvanīyāścānyāḥ payasā prayuktāḥ ṣaṇmāsāt paramāyurvayaśca taruṇamanāmayatvaṁ svaravarṇasampadamupacayaṁ mēdhāṁ smr̥timuttamabalamiṣṭāṁścāparān bhāvānāvahanti siddhāḥ||6||
(itīndrōktaṁ rasāyanam)|
athendrastadAyurvedAmRutamRuShibhyaH sa~gkramyovAca- etat sarvamanuShTheyam, ayaM ca shivaH kAlo rasAyanAnAM, divyAshcauShadhayohimavatprabhavAH [1] prAptavIryAH; tadyathA- aindrI, brAhmI, payasyA, kShIrapuShpI, shrAvaNI, mahAshrAvaNI, shatAvarI, vidArI, jIvantI, punarnavA, nAgabalA,sthirA, vacA, chatrA, aticchatrA, medA, mahAmedA, jIvanIyAshcAnyAH payasA prayuktAH ShaNmAsAt paramAyurvayashca taruNamanAmayatvaMsvaravarNasampadamupacayaM medhAM smRutimuttamabalamiShTAMshcAparAn bhAvAnAvahanti siddhAH||6||
(itIndroktaM rasAyanam)|
Indra, having infused the nectar of Ayurveda to these rishis said – now all this has to be brought into action. Now is the auspicious time for rasayana and the celestial drugs grown in Himalaya are also matured such as aindri, brahmi, payasya, ksheerapushpi, shravani, mahashravani, shatavari, vidari, jeevanti, punarnava, nagabala, sthira, vacha, chatra, atichchatra, meda, mahameda and other vitalizing drugs if taken with milk for six months will certainly induce maximum life span, youthful age, disease free, excellence of voice and complexion, corpulence, intellect, memory, quality strength and other desired effects. [6]
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ब्रह्मसुवर्चला नामौषधिर्या हिरण्यक्षीरा पुष्करसदृशपत्रा, आदित्यपर्णी नामौषधिर्या ‘सूर्यकान्ता’ इति विज्ञायते सुवर्णक्षीरा सूर्यमण्डलाकारपुष्पाच, नारीनामौषधिः‘अश्वबला’ इति विज्ञायते या बल्वजसदृशपत्रा काष्ठगोधा नामौषधिर्गोधाकारा, सर्पानामौषधिः सर्पाकारा, सोमो नामौषधिराजः पञ्चदशपर्वा स सोम इव हीयते वर्धते च, पद्मा नामौषधिः पद्माकारा पद्मरक्ता पद्मगन्धाच, अजा नामौषधिः ‘अजशृङ्गी’ इति विज्ञायते, नीला नामौषधिस्तु नीलक्षीरा नीलपुष्पा लताप्रतानबहुलेति; आसामोषधीनां यां यामेवोपलभेत तस्यास्तस्याः स्वरसस्य सौहित्यं गत्वा स्नेहभावितायामार्द्रपलाशद्रोण्यां सपिधानायां दिग्वासाः शयीत, तत्र प्रलीयते, षण्मासेन पुनः सम्भवति, तस्याजं पयः प्रत्यवस्थापनं; षण्मासेन देवतानुकारी भवति वयोवर्णस्वराकृतिबलप्रभाभिः, स्वयं चास्य सर्ववाचोगतानि प्रादुर्भवन्ति, दिव्यं चास्य चक्षुः श्रोत्रं
च भवति, गतिर्योजनसहस्रं दशवर्षसहस्राण्यायुरनुपद्रवं चेति||७||
brahmasuvarcalā nāmauṣadhiryā hiraṇyakṣīrā puṣkarasadr̥śapatrā, ādityaparṇī nāmauṣadhiryā ‘sūryakāntā’ itivijñāyatē suvarṇakṣīrā sūryamaṇḍalākārapuṣpā ca, nārīnāmauṣadhiḥ ‘aśvabalā’ iti vijñāyatē yā balvajasadr̥śapatrā, kāṣṭhagōdhā nāmauṣadhirgōdhākārā, sarpānāmauṣadhiḥ sarpākārā, sōmō nāmauṣadhirājaḥ pañcadaśaparvā sa sōma iva hīyatē vardhatē ca, padmā nāmauṣadhiḥ padmākārā padmaraktā padmagandhā ca, ajā nāmauṣadhiḥ ‘ajaśr̥ṅgī’ iti vijñāyatē, nīlā nāmauṣadhistu nīlakṣīrā nīlapuṣpā latāpratānabahulēti; āsāmōṣadhīnāṁ yāṁ yāmēvōpalabhēta tasyāstasyāḥ svarasasya sauhityaṁ gatvā snēhabhāvitāyāmārdrapalāśadrōṇyāṁ sapidhānāyāṁ digvāsāḥ śayīta, tatra pralīyatē, ṣaṇmāsēna punaḥ sambhavati, tasyājaṁ payaḥ pratyavasthāpanaṁ; ṣaṇmāsēna dēvatānukārī bhavati vayōvarṇasvarākr̥tibalaprabhābhiḥ, svayaṁ cāsya sarvavācōgatāni prādurbhavanti, divyaṁ cāsya cakṣuḥ śrōtraṁ ca bhavati, gatiryōjanasahasraṁ daśavarṣasahasrāṇyāyuranupadravaṁ cēti||7||
brahmasuvarcalA nAmauShadhiryA hiraNyakShIrA puShkarasadRushapatrA, AdityaparNI nAmauShadhiryA ‘sUryakAntA’ iti vij~jAyate suvarNakShIrAsUryamaNDalAkArapuShpA ca, nArInAmauShadhiH ‘ashvabalA’ iti vij~jAyate yA balvajasadRushapatrA [1] , kAShThagodhA nAmauShadhirgodhAkArA,sarpAnAmauShadhiH sarpAkArA, somo nAmauShadhirAjaH pa~jcadashaparvA [2] sa soma iva hIyate vardhate ca, padmA nAmauShadhiH padmAkArA padmaraktApadmagandhA ca, ajA nAmauShadhiH ‘ajashRu~ggI’ iti vij~jAyate, nIlA nAmauShadhistu nIlakShIrA nIlapuShpA latApratAnabahuleti; AsAmoShadhInAM yAMyAmevopalabheta tasyAstasyAH svarasasya sauhityaM gatvA snehabhAvitAyAmArdrapalAshadroNyAM sapidhAnAyAM digvAsAH shayIta, tatra pralIyate, ShaNmAsenapunaH sambhavati, tasyAjaM payaH pratyavasthApanaM; ShaNmAsena devatAnukArI bhavati vayovarNasvarAkRutibalaprabhAbhiH, svayaM cAsya sarvavAcogatAniprAdurbhavanti, divyaM cAsya cakShuH shrotraM ca bhavati, gatiryojanasahasraM dashavarShasahasrANyAyuranupadravaM ceti||7||
Brahmasuvarchala is the herb having golden latex and lotus like leaves, adityaparni is the herb which is known as the “sun’s beloved” and has golden latex and flowers like sun disc, nari is the herb known as ashvabala having leaves like those of balwaja, kashthagodha is the iguana shaped herb, sarpa is the serpent shaped herb, soma is the king of herbs having fifteen nodes and increasing and decreasing according to the condition of the moon, padma is the herb having shape, colour and fragrance like that of lotus, aja is the herb known as ajashringi, neela is the climber plant having blue latex and flowers and diffused branches. Of these plants whichever are available should be taken in the form of juice in full quantity. Thereafter one should sleep naked in the covered tube made of wet palasha wood and anointed with fat. Then he disappears and reappears in six months. Then he should live on goat’s milk. In six months such a person becomes gods like in age, complexion, voice, face, strength and luster, great intuition, he attains divine vision and audition, becomes able to move up to thousand yojana and assumes unaffected life span of thousand years. [7]
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भवन्ति चात्र-
दिव्यानामोषधीनां यः प्रभावः स भवद्विधैः|
शक्यः सोढुमशक्यस्तु स्यात् सोढुमकृतात्मभिः||८||
ओषधीनां प्रभावेण तिष्ठतां स्वे च कर्मणि|
भवतां निखिलं श्रेयः सर्वमेवोपपत्स्यते||९||
वानप्रस्थैर्गृहस्थैश्च प्रयतैर्नियतात्मभिः|
शक्या ओषधयो ह्येताः सेवितुं विषयाभिजाः||१०||
bhavanti cātra-
divyānāmōṣadhīnāṁ yaḥ prabhāvaḥ sa bhavadvidhaiḥ|
śakyaḥ sōḍhumaśakyastu syāt sōḍhumakr̥tātmabhiḥ||8||
ōṣadhīnāṁ prabhāvēṇa tiṣṭhatāṁ svē ca karmaṇi|
bhavatāṁ nikhilaṁ śrēyaḥ sarvamēvōpapatsyatē||9||
vānaprasthairgr̥hasthaiśca prayatairniyatātmabhiḥ|
śakyā ōṣadhayō hyētāḥ sēvituṁ viṣayābhijāḥ||10||
bhavanti cAtra-
divyAnAmoShadhInAM yaH prabhAvaH sa bhavadvidhaiH|
shakyaH soDhumashakyastu syAt soDhumakRutAtmabhiH||8||
oShadhInAM prabhAveNa tiShThatAM sve ca karmaNi|
bhavatAM nikhilaM shreyaH sarvamevopapatsyate||9||
vAnaprasthairgRuhasthaishca prayatairniyatAtmabhiH|
shakyA oShadhayo hyetAH sevituM viShayAbhijAH||10||
Here are the verses –
The therapeutic impact of divine herbs can be sustained only by the individuals like you and not by those with uncontrolled self. By the effect of these herbs you will attain all desired merits while on your normal duties. The herbs growing in sacred lands can be utilized by forest dwellers as well as by householders as duly prescribed with self restraint. [8-10]
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यास्तु क्षेत्रगुणैस्तेषां मध्यमेन च कर्मणा|
मृदुवीर्यतरास्तासां विधिर्ज्ञेयः स एव तु||११||
पर्येष्टुं ताः प्रयोक्तुं वा येऽसमर्थाः सुखार्थिनः|
रसायनविधिस्तेषामयमन्यः प्रशस्यते||१२||
Yāstu kṣētraguṇaistēṣāṁ madhyamēna ca karmaṇā|
mr̥duvīryatarāstāsāṁ vidhirjñēyaḥ sa ēva tu||11||
paryēṣṭuṁ tāḥ prayōktuṁ vā yē'samarthāḥ sukhārthinaḥ|
rasāyanavidhistēṣāmayamanyaḥ praśasyatē||12||
yAstu [1] kShetraguNaisteShAM madhyamena ca karmaNA|
mRuduvIryatarAstAsAM vidhirj~jeyaH sa eva tu||11||
paryeShTuM tAH prayoktuM vA ye~asamarthAH sukhArthinaH|
rasAyanavidhisteShAmayamanyaH prashasyate||12||
These divine herbs produce milder effect in case of different habitat, subject and mode of administration through the method of intake in the same for all. The individuals with luxurious living who are unable to search or use these herbs should resort to the other methods of rasayana which are described below. [11-12]
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बल्यानां जीवनीयानां बृंहणीयाश्च या दश|
वयसः स्थापनानां च खदिरस्यासनस्य च||१३||
खर्जूराणां मधूकानां मुस्तानामुत्पलस्य च|
मृद्वीकानां विडङ्गानां वचायाश्चित्रकस्य च||१४||
शतावर्याः पयस्यायाः पिप्पल्या जोङ्गकस्य च|
ऋध्द्या नागबलायाश्च द्वारदाया धवस्य च||१५||
त्रिफलाकण्टकार्योश्च विदार्याश्चन्दनस्य च|
इक्षूणां शरमूलानां श्रीपर्ण्यास्तिनिशस्य च||१६||
रसाः पृथक् पृथग्ग्राह्याः पलाशक्षार एव च|
एषां पलोन्मितान् भागान् पयो गव्यं चतुर्गुणम्||१७||
द्वे पात्रे तिलतैलस्य द्वे च गव्यस्य सर्पिषः|
तत् साध्यं सर्वमेकत्र सुसिद्धं स्नेहमुद्धरेत्||१८||
तत्रामलकचूर्णानामाढकं शतभावितम् |
स्वरसेनैव दातव्यं क्षौद्रस्याभिनवस्य च||१९||
शर्कराचूर्णपात्रं च प्रस्थमेकं प्रदापयेत्|
तुगाक्षीर्याः सपिप्पल्याः स्थाप्यं सम्मूर्च्छितं च तत्||२०||
सुचौक्षे मार्तिके कुम्भे मासार्धं घृतभाविते|
मात्रामग्निसमां तस्य तत ऊर्ध्वं प्रयोजयेत्||२१||
हेमताम्रप्रवालानामयसः स्फटिकस्य च|
मुक्तावैदूर्यशङ्खानां चूर्णानां रजतस्य च||२२||
प्रक्षिप्य षोडशीं मात्रां विहायायासमैथुनम्|
जीर्णे जीर्णे च भुञ्जीत षष्टिकं क्षीरसर्पिषा||२३||
सर्वरोगप्रशमनं वृष्यमायुष्यमुत्तमम्|
सत्त्वस्मृतिशरीराग्निबुद्धीन्द्रियबलप्रदम्||२४||
परमूर्जस्करं चैव वर्णस्वरकरं तथा|
विषालक्ष्मीप्रशमनं सर्ववाचोगतप्रदम्||२५||
सिद्धार्थतां चाभिनवं वयश्च प्रजाप्रियत्वं च यशश्च लोके|
प्रयोज्यमिच्छद्भिरिदं यथावद्रसायनं ब्राह्ममुदारवीर्यम्||२६||
(इतीन्द्रोक्तरसायनमपरम्)|
balyānāṁ jīvanīyānāṁ br̥ṁhaṇīyāśca yā daśa|
vayasaḥ sthāpanānāṁ ca khadirasyāsanasya ca||13||
kharjūrāṇāṁ madhūkānāṁ mustānāmutpalasya ca|
mr̥dvīkānāṁ viḍaṅgānāṁ vacāyāścitrakasya ca||14||
śatāvaryāḥ payasyāyāḥ pippalyā jōṅgakasya ca|
r̥dhdyā nāgabalāyāśca dvāradāyā dhavasya ca||15||
triphalākaṇṭakāryōśca vidāryāścandanasya ca|
ikṣūṇāṁ śaramūlānāṁ śrīparṇyāstiniśasya ca||16||
rasāḥ pr̥thak pr̥thaggrāhyāḥ palāśakṣāra ēva ca|
ēṣāṁ palōnmitān bhāgān payō gavyaṁ caturguṇam||17||
dvē pātrē tilatailasya dvē ca gavyasya sarpiṣaḥ|
tat sādhyaṁ sarvamēkatra susiddhaṁ snēhamuddharēt||18||
tatrāmalakacūrṇānāmāḍhakaṁ śatabhāvitam|
svarasēnaiva dātavyaṁ kṣaudrasyābhinavasya ca||19||
śarkarācūrṇapātraṁ ca prasthamēkaṁ pradāpayēt|
tugākṣīryāḥ sapippalyāḥ sthāpyaṁ sammūrcchitaṁ ca tat||20||
sucaukṣē mārtikē kumbhē māsārdhaṁ ghr̥tabhāvitē|
mātrāmagnisamāṁ tasya tata ūrdhvaṁ prayōjayēt||21||
hēmatāmrapravālānāmayasaḥ sphaṭikasya ca|
muktāvaidūryaśaṅkhānāṁ cūrṇānāṁ rajatasya ca||22||
prakṣipya ṣōḍaśīṁ mātrāṁ vihāyāyāsamaithunam|
jīrṇē jīrṇē ca bhuñjīta ṣaṣṭikaṁ kṣīrasarpiṣā||23||
sarvarōgapraśamanaṁ vr̥ṣyamāyuṣyamuttamam|
sattvasmr̥tiśarīrāgnibuddhīndriyabalapradam||24||
paramūrjaskaraṁ caiva varṇasvarakaraṁ tathā|
viṣālakṣmīpraśamanaṁ sarvavācōgatapradam||25||
siddhārthatāṁ cābhinavaṁ vayaśca prajāpriyatvaṁ ca yaśaśca lōkē|
prayōjyamicchadbhiridaṁ yathāvadrasāyanaṁ brāhmamudāravīryam||26||
(itīndrōktarasāyanamaparam)|
balyAnAM jIvanIyAnAM bRuMhaNIyAshca yA dasha|
vayasaH sthApanAnAM ca khadirasyAsanasya ca||13||
kharjUrANAM madhUkAnAM mustAnAmutpalasya ca|
mRudvIkAnAM viDa~ggAnAM vacAyAshcitrakasya ca||14||
shatAvaryAH payasyAyAH pippalyA jo~ggakasya ca|
RudhdyA nAgabalAyAshca dvAradAyA dhavasya ca||15||
triphalAkaNTakAryoshca vidAryAshcandanasya ca|
ikShUNAM sharamUlAnAM shrIparNyAstinishasya ca||16||
rasAH pRuthak pRuthaggrAhyAH palAshakShAra eva ca|
eShAM palonmitAn bhAgAn payo gavyaM caturguNam||17||
dve pAtre tilatailasya dve ca gavyasya sarpiShaH|
tat sAdhyaM sarvamekatra susiddhaM snehamuddharet||18||
tatrAmalakacUrNAnAmADhakaM shatabhAvitam|
svarasenaiva dAtavyaM kShaudrasyAbhinavasya ca||19||
sharkarAcUrNapAtraM ca prasthamekaM pradApayet|
tugAkShIryAH sapippalyAH sthApyaM sammUrcchitaM ca tat||20||
sucaukShe mArtike kumbhe mAsArdhaM ghRutabhAvite|
mAtrAmagnisamAM tasya tata UrdhvaM prayojayet||21||
hematAmrapravAlAnAmayasaH sphaTikasya ca|
muktAvaidUryasha~gkhAnAM cUrNAnAM rajatasya ca||22||
prakShipya ShoDashIM mAtrAM vihAyAyAsamaithunam|
jIrNe jIrNe ca bhu~jjIta ShaShTikaM kShIrasarpiShA||23||
sarvarogaprashamanaM vRuShyamAyuShyamuttamam|
sattvasmRutisharIrAgnibuddhIndriyabalapradam||24||
paramUrjaskaraM caiva varNasvarakaraM tathA|
viShAlakShmIprashamanaM sarvavAcogatapradam||25||
siddhArthatAM cAbhinavaM vayashca prajApriyatvaM ca yashashca loke|
prayojyamicchadbhiridaM yathAvadrasAyanaM brAhmamudAravIryam||26||
(itIndroktarasAyanamaparam)|
Ten herbs of strength promoting, vitality promoting, bulk promoting and age sustaining groups, khadira, beejaka, kharjura, madhuka, musta, utpala, mridveeka, vidanga, vacha, chitraka, shatavari, payasya, pippali, aguru, riddhi, nagabala, shaka, dhava, triphala, kanthakari, vidari, chandana, ikshu, roots of shara, gambhari and tinisha – juice of all these drugs and palasha kshara should be taken in the quantity of 40 gms each, cow milk four times, tila oil and cow ghee each 5.12 kg, should be added to it and cooked together. After it is well cooked, the fatty preparation should be brought down. 2.56 kg each of amalaka powder impregnated hundred times with amalaka juice, fresh honey and powdered sugar 640 gms each of vamshalochana and pippali should be mixed together well. The preparation should be kept in a well cleansed earthen pot smeared with ghee for a fortnight. Then the dose as per the digestive capacity should be used mixing it with powder of gold, copper, coral, iron, quartz, pearl, cats eye, conch and silver in 1/16 quantity. During the period of medication the patient should avoid exertion and sexual intercourse and should take diet of shashtika rice along with ghee extracted from milk after the previous meal is digested. This rasayana remedy relieves all diseases, is aphrodisiac, excellent enhancer of life span, provides strength to psyche, memory, physique, digestive fire, intellect and senses, promotes energy, complexion, and voice, alleviates poison and inauspiciousness and renders the words truthful. This intellect promoting and broad spectrum rasayana formulation should be used properly by those who desire success, youthfulness, charming personality and social image. [13-26]
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समर्थानामरोगाणां धीमतां नियतात्मनाम्|
कुटीप्रवेशः क्षणिनां परिच्छदवतां हितः||२७||
अतोऽन्यथा तु ये तेषां सौर्यमारुतिको विधिः|
तयोः श्रेष्ठतरः पूर्वो विधिः सतुसुदुष्करः||२८||
रसायनविधिभ्रंशाज्जायेरन् व्याधयो यदि|
यथास्वमौषधं तेषां कार्यं मुक्त्वा रसायनम्||२९||
samarthānāmarōgāṇāṁ dhīmatāṁ niyatātmanām|
kuṭīpravēśaḥ kṣaṇināṁ paricchadavatāṁ hitaḥ||27||
atō'nyathā tu yē tēṣāṁ sauryamārutikō vidhiḥ|
tayōḥ śrēṣṭhataraḥ pūrvō vidhiḥ sa tu suduṣkaraḥ||28||
rasāyanavidhibhraṁśājjāyēran vyādhayō yadi|
yathāsvamauṣadhaṁ tēṣāṁ kāryaṁ muktvā rasāyanam||29||
samarthAnAmarogANAM dhImatAM niyatAtmanAm|
kuTIpraveshaH kShaNinAM [1] paricchadavatAM hitaH||27||
ato~anyathA tu ye teShAM sauryamArutiko vidhiH|
tayoH shreShThataraH pUrvo vidhiH sa tu suduShkaraH||28||
rasAyanavidhibhraMshAjjAyeran vyAdhayo yadi|
yathAsvamauShadhaM teShAM kAryaM muktvA rasAyanam||29||
The indoor regimen of rasayana therapy is prescribed for those who are fit, disease free, wise, self controlled, leisurely and are wealthy otherwise the outdoor method of vatatapika rasayana therapy is advisable. The former kind of regimen is, no doubt superior but is difficult to operate. If during the treatment some complications arise due to faulty methods, better treatment is planned after discontinuing the initial course of rasayana therapy. [27-29]
Achara Rasayana
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सत्यवादिनमक्रोधं निवृत्तं मद्यमैथुनात्|
अहिंसकमनायासं प्रशान्तं प्रियवादिनम्||३०||
जपशौचपरं धीरं दाननित्यं तपस्विनम्|
देवगोब्राह्मणाचार्यगुरुवृद्धार्चने रतम्||३१||
आनृशंस्यपरं नित्यं नित्यं करुणवेदिनम् |
समजागरणस्वप्नं नित्यं क्षीरघृताशिनम्||३२||
देशकालप्रमाणज्ञं युक्तिज्ञमनहङ्कृतम्|
शस्ताचारमसङ्कीर्णमध्यात्मप्रवणेन्द्रियम्||३३||
उपासितारं वृद्धानामास्तिकानां जितात्मनाम्|
धर्मशास्त्रपरं विद्यान्नरं नित्यरसायनम्||३४||
गुणैरेतैः समुदितैः प्रयुङ्क्ते यो रसायनम्|
रसायनगुणान् सर्वान् यथोक्तान् स समश्नुते||३५||
(इत्याचाररसायनम्)|
satyavādinamakrōdhaṁ nivr̥ttaṁ madyamaithunāt|
ahiṁsakamanāyāsaṁ praśāntaṁ priyavādinam||30||
japaśaucaparaṁ dhīraṁ dānanityaṁ tapasvinam|
dēvagōbrāhmaṇācāryaguruvr̥ddhārcanē ratam||31||
ānr̥śaṁsyaparaṁ nityaṁ nityaṁ karuṇavēdinam |
samajāgaraṇasvapnaṁ nityaṁ kṣīraghr̥tāśinam||32||
dēśakālapramāṇajñaṁ yuktijñamanahaṅkr̥tam|
śastācāramasaṅkīrṇamadhyātmapravaṇēndriyam||33||
upāsitāraṁ vr̥ddhānāmāstikānāṁ jitātmanām|
dharmaśāstraparaṁ vidyānnaraṁ nityarasāyanam||34||
guṇairētaiḥ samuditaiḥ prayuṅktē yō rasāyanam|
rasāyanaguṇān sarvān yathōktān sa samaśnutē||35||
(ityācārarasāyanam)|
satyavAdinamakrodhaM nivRuttaM madyamaithunAt|
ahiMsakamanAyAsaM prashAntaM priyavAdinam||30||
japashaucaparaM dhIraM dAnanityaM tapasvinam|
devagobrAhmaNAcAryaguruvRuddhArcane ratam||31||
AnRushaMsyaparaM nityaM nityaM karuNavedinam [1] |
samajAgaraNasvapnaM nityaM kShIraghRutAshinam||32||
deshakAlapramANaj~jaM yuktij~jamanaha~gkRutam|
shastAcAramasa~gkIrNamadhyAtmapravaNendriyam||33||
upAsitAraM vRuddhAnAmAstikAnAM jitAtmanAm|
dharmashAstraparaM vidyAnnaraM nityarasAyanam||34||
guNairetaiH samuditaiH prayu~gkte yo rasAyanam|
rasAyanaguNAn sarvAn yathoktAn sa samashnute||35||
(ityAcArarasAyanam)|
An individual who is truthful, free from anger, abstaining from wine and women, non violent, relaxed, calm, soft spoken, engaged in meditation and cleanliness, perseverance, observing charity, penance, worshiping gods, cow, brahmanas, gurus, preceptors and elders, loving and compassionate, is vigilant and sleeps in balanced way, consumes routinely ghee extracted from milk, considering the measure of place and time with propriety, un-conceited, well behaved, simple, with his senses well concentrated to spirituality, keeping company of elders, positivist, self restrained and devoted to holy books should be regarded as using the rasayana for ever. Those, who, endowed with all the auspicious qualities, consumes rasayana, gets all the aforesaid benefits of rasayana treatment. [30-35]
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यथास्थूलमनिर्वाह्य दोषाञ्छारीरमानसान्|
रसायनगुणैर्जन्तुर्युज्यते न कदाचन||३६||
योगा ह्यायुःप्रकर्षार्था जरारोगनिबर्हणाः|
मनःशरीरशुद्धानां सिध्यन्ति प्रयतात्मनाम्||३७||
तदेतन्न भवेद्वाच्यं सर्वमेव हतात्मसु|
अरुजेभ्योऽद्विजातिभ्यः शुश्रूषा येषु नास्ति च||३८||
yathāsthūlamanirvāhyadōṣāñchārīramānasān|
rasāyanaguṇairjanturyujyatē na kadācana||36||
yōgā hyāyuḥprakarṣārthā jarārōganibarhaṇāḥ|
manaḥśarīraśuddhānāṁ sidhyanti prayatātmanām||37||
tadētanna bhavēdvācyaṁ sarvamēva hatātmasu|
arujēbhyō'dvijātibhyaḥ śuśrūṣā yēṣu nāsti ca||38||
yathAsthUlamanirvAhya doShA~jchArIramAnasAn|
rasAyanaguNairjanturyujyate na kadAcana||36||
yogA hyAyuHprakarShArthA jarAroganibarhaNAH|
manaHsharIrashuddhAnAM sidhyanti prayatAtmanAm||37||
tadetanna bhavedvAcyaM sarvameva hatAtmasu|
arujebhyo~advijAtibhyaH [1] shushrUShA yeShu nAsti ca||38||
An individual can never get the benefits of rasayana if he has not undergone grossly the process of samsodhana of his physical as well as mental impurities. The treatment meant for providing longevity and for relieving senility and disease succeed in persons having purified mind and body controlled self. Such a treatment should not be prescribed to those who have degenerate self, are disease free, are not twice born and who are reluctant to receive such a treatment. [36-38]
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ये रसायनसंयोगा वृष्ययोगाश्च ये मताः|
यच्चौषधं विकाराणां सर्वं तद्वैद्यसंश्रयम्||३९||
प्राणाचार्यं बुधस्तस्माद्धीमन्तं वेदपारगम्|
अश्विनाविव देवेन्द्रः पूजयेदतिशक्तितः||४०||
अश्विनौ देवभिषजौ यज्ञवाहाविति स्मृतौ|
यज्ञस्य हि शिरश्छिन्नं पुनस्ताभ्यां समाहितम्||४१||
प्रशीर्णा दशनाः पूष्णो नेत्रे नष्टे भगस्य च|
वज्रिणश्च भुजस्तम्भस्ताभ्यामेव चिकित्सितः||४२||
चिकित्सितश्च शीतांशुर्गृहीतो राजयक्ष्मणा|
सोमाभिपतितश्चन्द्रः कृतस्ताभ्यां पुनः सुखी||४३||
भार्गवश्च्यवनः कामी वृद्धः सन् विकृतिं गतः|
वीतवर्णस्वरोपेतः कृतस्ताभ्यां पुनर्युवा||४४||
एतैश्चान्यैश्च बहुभिः कर्मभिर्भिषगुत्तमौ|
बभूवतुर्भृशं पूज्याविन्द्रादीनांमहात्मनाम्||४५||
ग्रहाः स्तोत्राणि मन्त्राणि तथा नानाहवींषि च|
धूम्राश्च पशवस्ताभ्यां प्रकल्प्यन्ते द्विजातिभिः||४६||
प्रातश्च सवने सोमं शक्रोऽश्विभ्यां सहाश्नुते|
सौत्रामण्यां च भगवानश्विभ्यां सह मोदते||४७||
इन्द्राग्नी चाश्विनौ चैव स्तूयन्ते प्रायशो द्विजैः|
स्तूयन्ते वेदवाक्येषु न तथाऽन्या हि देवताः||४८||
अजरैरमरैस्तावद्विबुधैः साधिपैर्ध्रुवैः|
पूज्येते प्रयतैरेवमश्विनौभिषजाविति||४९||
मृत्युव्याधिजरावश्यैर्दुःखप्रायैः सुखार्थिभिः|
किं पुनर्भिषजो मर्त्यैः पूज्याः स्युर्नातिशक्तितः||५०||
शीलवान्मतिमान् युक्तो द्विजातिः शास्त्रपारगः|
प्राणिभिर्गुरुवत् पूज्यः प्राणाचार्यः स हि स्मृतः||५१||
yē rasāyanasaṁyōgā vr̥ṣyayōgāśca yē matāḥ|
yaccauṣadhaṁ vikārāṇāṁ sarvaṁ tadvaidyasaṁśrayam||39||
prāṇācāryaṁ budhastasmāddhīmantaṁ vēdapāragam|
aśvināviva dēvēndraḥ pūjayēdatiśaktitaḥ||40||
aśvinau dēvabhiṣajau yajñavāhāviti smr̥tau|
yajñasya hi śiraśchinnaṁ punastābhyāṁ samāhitam||41||
praśīrṇā daśanāḥ pūṣṇō nētrē naṣṭē bhagasya ca|
vajriṇaśca bhujastambhastābhyāmēva cikitsitaḥ||42||
cikitsitaśca śītāṁśurgr̥hītō rājayakṣmaṇā|
sōmābhipatitaścandraḥ kr̥tastābhyāṁ punaḥ sukhī||43||
bhārgavaścyavanaḥ kāmī vr̥ddhaḥ san vikr̥tiṁ gataḥ|
vītavarṇasvarōpētaḥ kr̥tastābhyāṁ punaryuvā||44||
ētaiścānyaiśca bahubhiḥ karmabhirbhiṣaguttamau|
babhūvaturbhr̥śaṁ pūjyāvindrādīnāṁ mahātmanām||45||
grahāḥ stōtrāṇi mantrāṇi tathā nānāhavīṁṣi ca|
dhūmrāśca paśavastābhyāṁ prakalpyantē dvijātibhiḥ||46||
prātaśca savanē sōmaṁ śakrō'śvibhyāṁ sahāśnutē|
sautrāmaṇyāṁ ca bhagavānaśvibhyāṁ saha mōdatē||47||
indrāgnī cāśvinau caiva stūyantē prāyaśō dvijaiḥ|
stūyantē vēdavākyēṣu na tathā'nyā hi dēvatāḥ||48||
ajarairamaraistāvadvibudhaiḥ sādhipairdhruvaiḥ|
pūjyētē prayatairēvamaśvinau bhiṣajāviti||49||
mr̥tyuvyādhijarāvaśyairduḥkhaprāyaiḥ sukhārthibhiḥ|
kiṁ punarbhiṣajō martyaiḥ pūjyāḥ syurnātiśaktitaḥ||50||
śīlavānmatimān yuktō dvijātiḥ śāstrapāragaḥ|
prāṇibhirguruvat pūjyaḥ prāṇācāryaḥ sa hi smr̥taḥ||51||
ye rasAyanasaMyogA vRuShyayogAshca ye matAH|
yaccauShadhaM vikArANAM sarvaM tadvaidyasaMshrayam||39||
prANAcAryaM budhastasmAddhImantaM vedapAragam|
ashvinAviva devendraH pUjayedatishaktitaH||40||
ashvinau devabhiShajau yaj~javAhAviti smRutau|
yaj~jasya hi shirashchinnaM punastAbhyAM samAhitam||41||
prashIrNA dashanAH pUShNo netre naShTe bhagasya ca|
vajriNashca bhujastambhastAbhyAmeva cikitsitaH||42||
cikitsitashca shItAMshurgRuhIto rAjayakShmaNA|
somAbhipatitashcandraH kRutastAbhyAM punaH sukhI||43||
bhArgavashcyavanaH kAmI vRuddhaH san vikRutiM gataH|
vItavarNasvaropetaH kRutastAbhyAM punaryuvA||44||
etaishcAnyaishca bahubhiH karmabhirbhiShaguttamau|
babhUvaturbhRushaM pUjyAvindrAdInAM mahAtmanAm||45||
grahAH stotrANi mantrANi tathA [1] nAnAhavIMShi ca|
dhUmrAshca [2] pashavastAbhyAM prakalpyante dvijAtibhiH||46||
prAtashca savane somaM shakro~ashvibhyAM sahAshnute|
sautrAmaNyAM ca bhagavAnashvibhyAM saha modate||47||
indrAgnI cAshvinau caiva stUyante prAyasho dvijaiH|
stUyante vedavAkyeShu na tathA~anyA hi devatAH||48||
ajarairamaraistAvadvibudhaiH sAdhipairdhruvaiH|
pUjyete prayatairevamashvinau bhiShajAviti||49||
mRutyuvyAdhijarAvashyairduHkhaprAyaiH sukhArthibhiH|
kiM punarbhiShajo martyaiH pUjyAH syurnAtishaktitaH||50||
shIlavAnmatimAn yukto dvijAtiH [3] shAstrapAragaH|
prANibhirguruvat pUjyaH prANAcAryaH sa hi smRutaH||51||
The rasayana preparations, vajikarana recipes and remedies designed for the treatment of diseases – all depend on (vision and skill of) the physician. Hence the wise should honour with all means the treating physician who promotes life, is wise and well versed in the science of life as the king of gods honours Ashwins.
Ashwins are the physicians of gods and carriers of sacrifices. The head of sacrifice was cut which was joined by Ashwins. The fallen teeth of Pushan, destroyed eyes of Bhaga and the spastic arm of Vajrina were treated by them and thus he, addicted to soma drink, was again made happy. Chyavana, the descendent of Bhrigu, who was sexually indulged and became diseased, devoid of complexion and voice in old age, was reverted to youthful age. On account of these and other similar achievements, the two excellent physicians became highly adorable to the great selves like Indra, etc. and vessels, praises, recitations, various food preparations, incenses and animals are offered to them by the twins born. In the morning, Indra enjoys the soma drink in the company of Ashwins and he also makes pleasure along with them in the sautramani sacrifice. Indra, Agni and Ashwins were worshipped mostly by the twin born and are praised in the vedic hymns, not so the other gods. Thus the twin physicians Ashwins are worshipped by the gods and their masters. Then how should the physicians not be honored with all means by mortals who are affected by the death, diseases and senility and after the search of happiness? The physicians who is endowed with good conduct, wisdom and rationality, is thrice born, well versed in scriptures and master of life should be honored as preceptor by the people. [39-51]
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विद्यासमाप्तौ भिषजो द्वितीया जातिरुच्यते|
अश्नुते वैद्यशब्दं हि न वैद्यः पूर्वजन्मना||५२||
विद्यासमाप्तौ ब्राह्मं वा सत्त्वमार्षमथापि वा|
ध्रुवमाविशति ज्ञानात्तस्माद्वैद्यो द्विजः स्मृतः||५३||
नाभिध्यायेन्न चाक्रोशेदहितं न समाचरेत्|
प्राणाचार्यं बुधः कश्चिदिच्छन्नायुरनित्वरम्||५४||
vidyāsamāptau bhiṣajō dvitīyā jātirucyatē|
aśnutē vaidyaśabdaṁ hi na vaidyaḥ pūrvajanmanā||52||
vidyāsamāptau brāhmaṁ vā sattvamārṣamathāpi vā|
dhruvamāviśati jñānāttasmādvaidyō dvijaḥ smr̥taḥ||53||
nābhidhyāyēnna cākrōśēdahitaṁ na samācarēt|
prāṇācāryaṁ budhaḥ kaścidicchannāyuranitvaram||54||
vidyAsamAptau bhiShajo [1] dvitIyA jAtirucyate|
ashnute vaidyashabdaM hi na vaidyaH pUrvajanmanA||52||
vidyAsamAptau brAhmaM vA sattvamArShamathApi vA|
dhruvamAvishati j~jAnAttasmAdvaidyo [2] dvijaH smRutaH||53||
nAbhidhyAyenna cAkroshedahitaM na samAcaret|
prANAcAryaM budhaH kashcidicchannAyuranitvaram||54||
After completing the course of training, it is the third birth of a physician because the physician does not carry the epithet vaidya from the previous birth. On completion of training, Brahma or Arsha psyche enters in to him certainly according to the knowledge. Hence the physician is known as the thrice born. The wise, desirous of stable life, should not backbite, re approach and harm the master of life. [52-54]
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चिकित्सितस्तु संश्रुत्य योवाऽसंश्रुत्य मानवः|
नोपाकरोति वैद्याय नास्ति तस्येह निष्कृतिः||५५||
भिषगप्यातुरान् सर्वान् स्वसुतानिव यत्नवान्|
आबाधेभ्यो हि संरक्षेदिच्छन् धर्ममनुत्तमम्||५६||
धर्मार्थं चार्थकामार्थमायुर्वेदो महर्षिभिः|
प्रकाशितो धर्मपरैरिच्छद्भिः स्थानमक्षरम्||५७||
नार्थार्थं नापि कामार्थमथ भूतदयां प्रति|
वर्तते यश्चिकित्सायां स सर्वमतिवर्तते||५८||
कुर्वते ये तु वृत्त्यर्थं चिकित्सापण्यविक्रयम्|
ते हित्वाकाञ्चनं राशिं पांशुराशिमुपासते||५९||
दारुणैः कृष्यमाणानां गदैर्वैवस्वतक्षयम्|
छित्त्वा वैवस्वतान् पाशान् जीवितं यः प्रयच्छति||६०||
धर्मार्थदाता सदृशस्तस्य नेहोपलभ्यते|
न हि जीवितदानाद्धि दानमन्यद्विशिष्यते||६१||
परो भूतदया धर्म इति मत्वा चिकित्सया|
वर्तते यः स सिद्धार्थः सुखमत्यन्तमश्नुते||६२||
cikitsitastu saṁśrutya yōvā'saṁśrutya mānavaḥ|
nōpākarōti vaidyāya nāsti tasyēha niṣkr̥tiḥ||55||
bhiṣagapyāturān sarvān svasutāniva yatnavān|
ābādhēbhyō hi saṁrakṣēdicchan dharmamanuttamam||56||
dharmārthaṁ cārthakāmārthamāyurvēdō maharṣibhiḥ|
prakāśitō dharmaparairicchadbhiḥ sthānamakṣaram||57||
nārthārthaṁ nāpi kāmārthamatha bhūtadayāṁ prati|
vartatē yaścikitsāyāṁ sa sarvamativartatē||58||
kurvatē yē tu vr̥ttyarthaṁ cikitsāpaṇyavikrayam|
tē hitvā kāñcanaṁ rāśiṁ pāṁśurāśimupāsatē||59||
dāruṇaiḥ kr̥ṣyamāṇānāṁ gadairvaivasvatakṣayam|
chittvā vaivasvatān pāśān jīvitaṁ yaḥ prayacchati||60||
dharmārthadātā sadr̥śastasya nēhōpalabhyatē|
na hi jīvitadānāddhi dānamanyadviśiṣyatē||61||
parō bhūtadayā dharma iti matvā cikitsayā|
vartatē yaḥ sa siddhārthaḥ sukhamatyantamaśnutē||62||
cikitsitastu saMshrutya [1] yo vA~asaMshrutya mAnavaH|
nopAkaroti vaidyAya nAsti tasyeha niShkRutiH||55||
bhiShagapyAturAn sarvAn svasutAniva yatnavAn|
AbAdhebhyo hi saMrakShedicchan dharmamanuttamam||56||
dharmArthaM cArthakAmArthamAyurvedo [2] maharShibhiH|
prakAshito dharmaparairicchadbhiH sthAnamakSharam||57||
nArthArthaM nApi kAmArthamatha bhUtadayAM prati|
vartate yashcikitsAyAM sa sarvamativartate||58||
kurvate ye tu vRuttyarthaM cikitsApaNyavikrayam|
te hitvA kA~jcanaM rAshiM pAMshurAshimupAsate||59||
dAruNaiH kRuShyamANAnAM gadairvaivasvatakShayam|
chittvA vaivasvatAn pAshAn jIvitaM yaH prayacchati||60||
dharmArthadAtA sadRushastasya nehopalabhyate|
na hi jIvitadAnAddhi dAnamanyadvishiShyate||61||
paro bhUtadayA dharma iti matvA cikitsayA|
vartate yaH sa siddhArthaH sukhamatyantamashnute||62||
The treated patient, whether having promised or not, if does not offer any thing to the physician he is not freed. The physician too should consider all his patients as his own sons; protect them sincerely from all the ailments, wishing the excellent piety.
Ayurveda has been empowered by the great rishis devoted to piety and wishing immortality for welfare and not for earning or enjoyment. One who takes up the treatment only for human welfare and not for earning or self enjoyment supersedes all and those who sell the regimen of therapy for livelihood and devoted to the heap of dust leaving aside the store of gold. One who provides life to those being dragged to the abode of death by severe diseases while cutting the death nets cannot be simulated with any other donor of virtue and wealth because there is no charity better than providing life. The physician who is compassionate on living being as the highest virtue, proceeds in treatment of patients, achieves all objects and enjoy maximum happiness. [55-62]
Summary
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तत्र श्लोकौ-
आयुर्वेदसमुत्थानं दिव्यौषधिविधिं शुभम्|
अमृताल्पान्तरगुणं सिद्धं रत्नरसायनम्||६३||
सिद्धेभ्यो ब्रह्मचारिभ्यो यदुवाचामरेश्वरः|
आयुर्वेदसमुत्थाने तत् सर्वं सम्प्रकाशितम्||६४||
tatra ślōkau-
āyurvēdasamutthānaṁ divyauṣadhividhiṁ śubham|
amr̥tālpāntaraguṇaṁ siddhaṁ ratnarasāyanam||63||
siddhēbhyō brahmacāribhyō yaduvācāmarēśvaraḥ|
āyurvēdasamutthānē tat sarvaṁ samprakāśitam||64||
tatra shlokau-
AyurvedasamutthAnaM divyauShadhividhiM shubham|
amRutAlpAntaraguNaM siddhaM ratnarasAyanam||63||
siddhebhyo brahmacAribhyo yaduvAcAmareshvaraH|
AyurvedasamutthAne tat sarvaM samprakAshitam||64||
Now the summing up verses –
The rising of the science of life, method of celestial rasayana drugs, ratnarasayana accomplished like nectar and delivered by the king of gods to the accomplished and intellectuals, all this has been explained in the quarter of the rising of the science of life. [63-64]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते चिकित्सितस्थाने रसायनाध्याये आयुर्वेदसमुत्थानीयो नामरसायनपादश्चतुर्थः||४||
ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsitasthānē rasāyanādhyāyē āyurvēdasamutthānīyō nāma rasāyanapādaścaturthaḥ||4||
ityagniveshakRute tantre carakapratisaMskRute cikitsitasthAne rasAyanAdhyAye AyurvedasamutthAnIyo nAma rasAyanapAdashcaturthaH||4||
samAptashcAyaM rasAyanAdhyAyaH||1||
Thus ends the fourth quarter on the rise of Ayurveda in the chapter of Rasayana in Chikitsa Sthana in the treatise composed by Agnivesha and redacted by Charak.[4]
Tattva Vimarsha (Fundamental Principles)
- Bheshaja (Therapeutics) is classified in two categories :
- that which sustains, promotes and enhances strength and immunity in the healthy,
- that which alleviates disorders. ( vesr 1.4)
- Abheshaja (non-therapeutic agents) can is also of two types :
- badhana (acutely acting),
- sanubadhana (chronically acting).( verse 1.5)
- The objectives of Ayurveda healthcare management includes chikitsa (measures that alleviate disorders), vyadhihara (destroyer of diseases), pathya (beneficial for the bodily channels), sadhana (instrument for therapeutic action), aushadha (that which is prepared of herbs), prayashchitta (expiation), prashamana (pacification), prakritisthapana (that which helps and sustains recovery to normalcy), and hita (wholesome). (verse 3-4)
- The therapeutics for preservation of health include vrishya (aphrodisiac) and rasayana (promotives) that helps promoting strength and immunity.
- Objective of rasayana therapy is to attain longevity, memory, intelligence, freedom from illness, youthfulness, excellence of luster, complexion and voice, optimum strength of physique and sense organs, perfection in deliberation, respectability and brilliance. Rasayana is the means of attaining excellent qualities of rasa etc. dhatus i.e. bodily cells and tissues. (verse 7-8)
- Objective of vajikarana (aphrodisiac treatment) is to produce healthy progeny, and enhance libido with satisfactory sexual life. It can even help to arrest genetic disorders.
- Indoor residence of person in specific kutipraveshika method endows extraordinary benefits.
- Rasayana may be in the form of specific single drugs or compound preparations of drugs, in the form of specific diet, specific regimen and activities or in the form of a specific good conduct.
- Vajikarana improves the quality of shukra and thereby improves oja. Shukra is not just semen but its effects can be observed allover body and on mind, in the form of genesis of new dhatu (important body constituents) , promoting proper growth and development of existing dhatu, by helping to maintain mental health etc. as described in Vajikarana, the second chapter of Chikitsa Sthana.
- By adopting proper lifestyle and by using appropriate rasayana, it is not only possible to regain freedom from diseases, but it is also possible to maintain and even positively promote health. For this, rasayana is very much important in the present era.
- Prior body purification is necessary before administration of rasayana treatment.
Vidhi Vimarsha (Applied Inferences )
The order of sections
The order in which various sthana (sections) of Charak Samhita are arranged is also significant. Chikitsa Sthana is placed after Indriya Sthana. Indriya Sthana describes the signs and symptoms which indicate certain death of a person. The treatment in such conditions results in failure. Therefore, it must be avoided. The treatment in such conditions should be continued with proper knowledge and also with due consent. After describing limitations of treatment in Indriya Sthana, Chikitsa Sthana describes successful treatment of rest of conditions.
Different levels of treatment
According to Ayurveda, the life is conglomeration of four factors namely shareera (the body made up of five mahabhootas), indriya (the sensory faculty), sattva or mana (mind) and atma (the soul). On this basis, disease is also studied at different levels. Therefore, the treatment also is performed at different levels. After initial treatment for relief, Ayurveda describes prayoga (long term treatment for complete cure) and apunarbhava chikitsa (treatment which prevents recurrence of the disease) to maintain and promote health, rasayana is given.
Various aspects of Chikitsa (treatment)
At the beginning of the chapter, various aspects of treatment are explained by using various synonyms. Chikitsita are means for curing disease. Pathya means specific wholesome diet and regimens which will help to cure disease, it also means that which maintains normalcy of srotas (channels for transportation and transformation of nutrients in the destined body constituent). Sadhana means various instruments and procedures helpful for successful treatment. Aushadha are medicines obtained from herbs. Prayashchitta means the redressal for diseases originating from previous deeds of the person. Prashamana is that which leads to complete cure. Prakriti (specific constitution of a person) makes him prone for certain diseases. Prakritisthapana helps to protect a person from them by maintaining balance of all three doshas. Hita is that which helps to make dhatus stable and protect them from diseases. (verse 3)
Benefits of Rasayana
Rasayana produces best quality of dhatus (body tissues). Various benefits of using rasayana include long and healthy life, maintenance of youth and prevention of ageing, great bala (a broad term, which includes physical, mental strength and immunity) are obtained by rasayana. Excellence of luster, complexion of skin and beauty, excellence of voice, enhanced capacity of senses, power of memory and intelligence are obtained.
Vak Siddhi is a power by which whatever the person speaks, becomes true. Pranati is reverence from people. By use of rasayana, the person gets physical strength, mental abilities and power of intellect and memory. So, whatever the person speaks, he has the capacity to practically act accordingly. Also, he speaks only the truth. So, his words come true. Because of such good qualities, he gets reverence from people. (verse 7,8)
Benefits of Vajikarana (verse 9-12)
- Apatyasantanakara- Not only the person using vajeekarana will have progeny, but even his further generations also won’t have infertility, so effects of vajeekarana are capable of making genetic changes
- Sadya Sampraharshana- produces erection instantly
- Develops sexual potency (like a horse, horse being symbol of best qualities of semen and sexual potency)
- Capacity for sexual act uninterruptedly
- Enhances beauty, personality and capacity to attract opposite sex
- Nourishes the body
- Even after indulging in sexual activities, shukra is still properly produced
- Not only quantitative increase, qualities of shukra improve, fertility is produced
- Like banyan tree, gets surrounded by good progeny
- Earns respect and honour in society
- Gets all the joy from the children in this world
- Gets as if immortality, because next generations carry on his good works
- Success, wealth and prosperity, strength, robustness
Two modes of administration of rasayana (verse 1.1.16)
Rasayana can be used by two methods:
- Kuti praveshika- The person stays in a kuti (specially built house) for a specific period and uses rasayana.
- Vatatapika- The person continues with his routine activities, while using rasayana.
Construction of a Kuti (hut) (verse 1.1.16-20)
The place
Kuti is built at a place near city or town, i.e. in civilised place, near the place of king or government officials for legal issues, permissions, near place of vaidyas (physicians) for advice of other senior vaidyas whenever required, where advice of experts in other fields of knowledge is available, place of well cultured gentlemen , decent place with social security, with availability of necessary instruments, equipment and amenities, located in east or north, for proper light and ventilation, selected as per the bhoomi pareeksha ( selection of good land) as described in Madanakalpa Adhyaya.
Structure and design
Structure and design is decided by experts in that field, but the specific requirements are mentioned in this chapter, such as: with proper height ,width, with three concentric courts, having small windows on height, having thick walls, comfortable for all seasons, spacious, with proper lighting, pleasant for stay, protected from sound pollution ,other forms of pollution and unwanted sounds, smells etc., where celibacy can be maintained, equipped with necessary instruments, equipment and amenities, having on duty vaidyas, consulting vaidyas and consultants in other fields. The pictures can give an idea regarding this.
Entering the Kuti
The specific way of entering the kuti is described in the text. Not only by using specific purificatory methods, the body pf the person is prepared for the effects of rasayana, but he is also prepared mentally. The person gets extraordinary qualities due to rasayana. But he may use them only for his personal benefits and may harm others in the society. For this he is convinced to use his qualities for the benefit of the whole society. He also resolves to properly complete the procedure, since ceasing of the procedure midway may be harmful for health.
Quality control in selection of medicines (verse 1.1. 38-40)
- Bhoomi pariksha (criteria to select good land for collection of medicines) as described in Madanakalpa Adhyaya verse 9, should be followed.
- Especially haritaki (Terminalia chebula) and amalaki ( Emblica officinalis) used as rasayana in this chapter are preferably collected from the range of mountain Himalaya.
- The medicines developed at proper season as per their natural life cycle are collected,
- The medicines which are fully grown, developed are collected.
- Medicines with optimum qualities like rasa, veerya etc. are selected.
- Medicines are collected from plants, which are properly exposed (not under or over exposed) to natural factors like sunlight, wind, rains etc. are selected.
- Not pecked at by birds etc., unspoiled and unmarked with cuts or diseases.
- Free from toxicity
Abhayamalakeeya Pada
This part of the chapter deals with rasayana prepared from haritaki (Terminalia chebula) and amalaki (Emblica officinalis) as the name suggests. These are the first two rasayana mentioned in this chapter denoting their importance.
Haritaki Rasayana (verse 1.1.29-32)
Haritaki pacifies kapha and pitta. It performs anulomana of vata i.e. helps to maintain normal movements of vata. It moves out the accumulated dosha and mala, thus helps to maintain patency and proper functions of srotas. It also activates dhatvagni. Although haritaki is not directly providing nourishment to dhatus (body tissues), but due to to proper function of srotas, removes obstructions and helps the nutrients to reach to the dhatus. Also by activating dhatvagni, it helps in proper conversion of nutrients into dhatus. Because of these actions, haritaki is very important rasayana.
Amalaki Rasayana (verse 1.1.36-37)
Most of the qualities and actions of amalaki are similar to haritaki. But amalaki is sheeta veerya, whereas haritaki is ushna veerya.
Rasayana in the first Pada
The first part of this chapter mentions six rasayana, including Brahma Rasayana, Chyavanaprasha, Amalaka Rasayana, and Haritaki Rasayana (a combination of both haritaki and amalaki). The contents and procedures for preparation of each of these rasayana is mentioned in the text. Commentator Gangadhara has given further details about steps in actual preparation. Apart from the commonly described benefits of rasayana, at the beginning of the chapter, each rasayana has got certain specific benefits. A vaidya selects a rasayana for a person considering mode of action of rasayana, based on qualities and actions, and based on specific benefits of that rasayana.
Brahma Rasayana
This rasayana is prepared with thousand haritaki fruits and three thousand amalaki fruits, with 25 other medicines used for kvatha (decoction) and 14 other medicines used for kalka (in the form of paste). Specially this rasayana, apart from general benefits of rasayana, is described as useful for removing tandra (drowsiness), klama ( lassitude), shvasa (dyspnea). It also boosts intelligence and memory. These benefits of this rasayana, are because it ignites agni, performs digestion of ama, therefore improves the quality of rasa. Also since it eliminates accumulated malas from the body and performs pachana of ama, srotas become clear and patent. Thus, tamoguna is reduced and sattva guna increases.
While the second brahma rasayana is prepared with a thousand amalaki fruits triturated in the juice of a thousand amalaki fruits. With addition of 23 other medicines and bhasma (specific form which can be absorbed and assimilated in the body) of gold, silver, copper, praval and iron. Because of such ingredients, it specifically provides great physical strength, and also power of indriya (sensory faculty) is enhanced. Also the body develops the capacity to counteract the effects of poisons.
Chyavanaprasha Rasayana
Chyanaprasha is prepared from the pulp of 500 amalaki fruits, with addition of 36 other medicines used for kvatha (decoction) and fine powders of four other medicines added at the end. It is specifically useful for maintaining youth and vigor. It helps to build body tissues in children, old and emaciated persons. Ignites agni and Improves beauty. Also useful in disorders of voice, diseases of chest, heart diseases, and disorders of urinary tract and genital organs.
Diseases from changing lifestyle and importance of rasayana
The second quarter starts with description of changing lifestyle and the resultant disorders. It is described that with their healthy lifestyle the ancient sages were free from diseases. But diseases originated due to urbanization and thereby changing lifestyle.
This description is even more important in present era, because many of the dietary articles and the activities mentioned here have become common now like more consumption of salt, sour and pungent items, sprouted grains, dried vegetables and meat, sleeping in day time, irregular timings of meals, irregular improper and excessive exercises and physical activities, using unhealthy combinations like milk with salty and sour items, or milk with fruits, continuously affected by anger, grief, greed fear like mental states etc. This results in diseases with laxity in muscles, muscular dystrophies etc., diseases of bone marrow, joint disorders, impotency and infertility and so on.
It is described that by following proper healthy lifestyle and by the use of rasayana, one can get freedom from such diseases. Therefore, thorough study and application of rasayana is needed in the present era.
Rasayana in the second pada
In the second quarter 37 rasayana have been described. The name pranakameeya suggests desire or quest for living i.e. desire for longevity. For this purpose, rasayana prepared mainly from amalaki are described.
Nagabala Rasayana
As the name suggests provides strength and stability to body tissues. The same method of using nagabala as rasayana described here is applicable for using 10 other rasayana enlisted from bala to punarnava.
Bhallataka Rasayana
This is extremely ushna-teekshna due to which it is used in kapha dominant conditions, or where kapha obstructs movements of vata. Also, to remove obstruction in srotas and facilitate conduction and conversions going on in srotas. Bhallataka is also excellent rasayana for igniting functions of agni. It also increases intelligence, as it removes tamoguna (which is responsible for inhibition). 10 specific formulations of bhallataka are described, which can be used as rasayana .
Although bhallataka is very potent, it can result in unwanted effects, when improperly used. Therefore, the precautions to be taken while using it, are mentioned in the text.
Rasayana in the third pada
The third quarter is named as Karaprachitiya because the first rasayana mentioned here is prepared from amalaki fruits plucked by hands. In all 16 rasayana are described. Apart from rasayanas prepared from amalaki, there is lauhadi rasayana. Special benefits of this rasayana include increased physical strength, enhanced capacity of indriya (senses), body becomes capable of sustaining injuries and wounds heal quickly. This is because loha (iron) provides bala (strength) to rakta. Also loha being dominated by Prithvi Mahabhuta, provides strength to parthiva body constituents like asthi ( ~ osseous tissue) .
Medhya Rasayana
These four rasayana enhance intelligence. Yashtimadhu is sheeta, pacifies vata-pitta and maintains normal kapha. It controls rajoguna and increases sattva, resulting in boosting intelligence. Yashtimadhu also nourishes dhatus and ultimately increases shukra and oja. As explained by commentator Chakrapani, effects on indriya, mana and buddhi are mediated through oja. Mandukaparni is sheeta and it specially pacifies pitta. It also controls rajoguna and increases sattva. Shankhapushpi is slightly ushna, specially pacifies vata. Shankhapushpi also controls rajoguna and increases sattva. Shankhapushpi nourishes majja. Whereas guduchi is also slightly ushna, pacifies all three doshas, controls tama and increases sattva. Keeping in mind such peculiarities, specific rasayana is chosen for a specific person. Many researches have been conducted on these medhya rasayana.[1]
Triphala Rasayana
Triphala a combination of haritaki, amalaki and bibhitaka is one of the most important medicines in Ayurveda. Its an important rasayana also. Triphala mainly pacifies kapha and pitta. By removing obstruction to its movements, it helps to maintain proper actions of vata. It improves the functions of dhatvagni to digests ama and eliminates abnormally accumulated mala and doshas, therefore makes the srotas clear and patent to enable nutrients to reach dhatus. It also controls meda which helps to maintain balance in all the dhatus, because abnormally increased meda blocks nutrition of other dhatus and produces imbalance.
Shilajatu
Being katu-tikta and ushna, shilajatu pacifies kapha. It also helps in digestion of ama. Therefore, removes obstruction and helps normal movements of vata. It controls formation of meda. Abnormal meda blocks nutrition of other dhatus. Shilajatu, by controlling formation of meda, regulates genesis of all the dhatus. In the conditions originating from ati santarpana, i.e. when dhatus are provided excessive nourishment, but proper transformation of these nutrients in the dhatus is not done, shilajatu is very effective. But in the conditions due to ati apatarpana i.e. when proper nourishment is not available for the genesis of dhatus, shiljatu is not the rasayana of choice.
The fourth quarter describes mainly two types of rasayana told by Indra and about soma as rasayana.
Achara Rasayana (rasayana effects of good conduct)
Another important aspect of the fourth quarter is achara rasayana. Good conduct like speaking truth, non violence, compassion etc. is considered very much important to obtain benefits of any rasayana described here.
Vaidya
For experts of Ayurveda, the term vaidya is used, which means one having proper knowledge. A vaidya may be of any cast, race etc. by birth, it doesn’t matter. Because it is said, that when he completes his education in Ayurveda, he is as if reborn. He is like guardian of life. Therefore, deserves respect from the society.
A vaidya has to care for the patients as if they were his children or family members. A vaidya, by practicing with compassion towards the ailing, earns much more than wealth. Therefore, a vaidya should not consider treatment as a business. This advice of Charak Samhita holds true even today. Those who serve patients with this attitude, get such benefits from the society, which no other profession can get, and unmatched as compared to wealth.
Contemporary researches
Clinical trials on Rasayana have shown that Ashwagandha (Withania somnifera), Guduchi (Tinospora cordifolia) and Pippali (Piper longum) are effective in the treatment of allergic disorders such as eczema, urticaria, allergic rhinitis, and bronchial asthma; autoimmune disorders such as rheumatoid arthritis or cancer or pulmonary tuberculosis. It provide better and faster relief, prevent recurrences and also improve quality of life.Furthermore, Medhya Rasayana drugs are found effective in stress-induced conditions such as anxiety and insomnia or neurodegenerative conditions such as Parkinson's disease, Alzheimer's disease, and senile dementia. The findings of all these studies indicate that Rasayana has a definite role to play in the maintenance and preservation of health, and appropriate use of Rasayana can help to bring down the prevalence of many diseases, ultimately reducing health-care burden.[2]
Potential areas for future research
- Rasayana Tantra is one of the Eight important branches of Astanga Ayurveda. It deals with an important category of medicinal and non-medicinal rejuvenative remedies advocated for promotive and preventive health care including retarding aging and promoting longevity. These remedies are claimed to improve the quality of cells and tissues (even the genes) of the body through following mechanisms:
- Direct nutrient effects, acting at the level of rasa
- Digestive and metabolic booster effect, acting at the level of agni
- Promoting micro circulation and tissue perfusion, at the level of srotas
There is a need to develop an appropriate research methodology of assessment of the effect of rasayana remedies on the above mentioned three levels.
- Clinical assessment of the effect of rasayana drugs and formulations described by Charak using appropriate biological and therapeutic parameters on clinical trial mode with emphasis on the nutritional effect, anti-aging effect and adaptogenic and immunomodulating effect of this important category of Ayurvedic drugs.
- Architectural study of the concept of trigarbha rasayana, kuti described in Charak Samhita and to examine the science behind this model for future use if found logical and scientific and for further development.
- Attempt to develop a new discipline of Ayurveda geriatrics and immunology through the rasayana leads available in the rasayana chapter of Charak Samhita.
Acknowledgement
The English translation presented in this chapter has been abridged from English translation of Caraka Samhita by late Prof. Priyavrata Sharma.
List of researches
- Archana, R. and Namshivayam, A. Antistress effect of Withania somnifera Dunal, J.Ethnopharmacology. 64:91-93, 1999
- Diana I Lurie, Ayurveda and Pharmacogenomics, Guest Editorial Annals of Ayurvedic Medicine ¼:126-128. 2012
- Dwivedi,KK and Singh,RH. A study on the psychiatric symptomsin in geriatric patients and response of Ayurvedic Rasayana therapy. Ph.D. thesis, Kayacikitsa, BHU1997.
- Ghodke, Y., Joshi, K and Patwardhan, B. Traditional medicine to modern pharmacogenomics Ayurveda Prakriti types and CYP2C19 Gene polymorphism associated with the metabolic variability. Evidence based Complementary Alternative Medicine, P 249528, 2011
- Juyal, RC et al. Potential of Ayurgenomics approach in complex trait research: leads from a pilot study on Rheumatoid arthritis. PLoSONE.2012,7/9;Pc45752
- Jayprakash et al. Neuroprotective role of Withania somnifera root extract in mouse model of Parkinsonism. Neurochem. Res.Feb.27,2013
- Kobayama,T.et al Neuritic regeneration and synoptic reconstruction induced by Withanolide-A . British J.Pharmacol.144/7:961-971,2005
- Mahalle, NP et al Association of constitutional types of Ayurveda with cardiovascular risk factors, inflammatory markers and Insulin resistance. J. Ayurveda and Integrative Medicine.2012,3/3.p,157-7
- Rastogi, S, Chiappelli, F. and Singh, RH. Evidence based practice of complementary alternative medicine. Special monograph pp 1-250 Springer publication, Germany 2012
- Rizzo-Sierra, CV. Ayurvedic genomics, constitutional psychology and endocrinology: The missing connection. J. Alternat.Complement.Med.2011, 17(5) :pp 465-8.
- Sharma, PV. History of Medicine in India. Published by Indian National Science Academy, New Delhi, India, 1992
- Singh, RH , Integrative Medicine, Choukhamba surbharati publications Varanasi/Delhi, India 2009
- Singh, RH and associates. Advances in Ayurvedic medicine, Research monographs in Five volumes. Choukhamba Vishwa Bharati, Varanasi,.India,2005
- Singh, RH and Rastogi, S. Rasayana Therapy and Rejuvenation. In Evidence based practice of CAM, PP 177-190. Springer, Germany. 2012
- Singh, RH The science behind the concept of Ojas,Ojabala and Vyadhiksamattva. Editorial in Abhinava Dhanvantari vol.1,NO.I PP 17-20, 2014
- Singh, RH, Kayachikitsa vol.I-II, Pubishers Choukhamba surbharati prakashan, Varanasi/Delhi 2005
- Singh, RH, Narsimhamurthy, K.and Singh, Girish. Neuronutrient impact of Ayurvedic Rasayan therapy in brain aging, Biogerontology 2008, 9:360-374,
- Singh, RH. Basic Tenets of Ayurvedic Dietetics and Nutrition. In special monograph Ayurvedic Food science. Pub. Springer USA, 2014.
- Singh, RH. Ayurvediya Samsodhana Chikitsa ,the newer dimensions. Journal of Wiswa Ayurveda Parisad,2015
- Singh, RH. The holistic principles of Ayurvedic medicine. Choukhamba surbharati prakashan, Varanasi/ Delhi 1995
- Udupa, KN and Singh, RH. Science and philosophy of Indian medicine. Baidyanath Ayurveda bhawan Nagpur, India 1980
References
- ↑ Ray S, Ray A (2015) Medhya Rasayanas in Brain Function and Disease. Med chem 5:505-511. doi: 10.4172/2161-0444.1000309
- ↑ Goyal M. Rasayana in perspective of the present scenario. AYU [serial online] 2018 [cited 2019 Feb 19];39:63-4. Available from: http://www.ayujournal.org/text.asp?2018/39/2/63/250779
