Changes

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, lustrelessness, 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.  

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, lustrelessness, 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]

[https://en.wikipedia.org/wiki/Ayurveda 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]

तच्छ्रुत्वा विबुधपतिवचनमृषयः सर्व एवामरवरमृग्भिस्तुष्टुवुः, प्रहृष्टाश्च तद्वचनमभिननन्दुश्चेति||५||

तच्छ्रुत्वा विबुधपतिवचनमृषयः सर्व एवामरवरमृग्भिस्तुष्टुवुः, प्रहृष्टाश्च तद्वचनमभिननन्दुश्चेति||५||

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||

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||

Brahmasuvarchalā is the herb having golden latex and lotus like leaves, ādityaparṇī is the herb which is known as the “sun’s beloved” and has golden latex and flowers like sun disc, nāri is the herb known as “aśvabalā” having leaves like those of balwaja, kāṣṭhagōdhā is the iguna shaped herb, sarpā is the sarpant shaped herb, soma is the king of herbs having fifteen nodes and increasing and decreasing according to the condition of the moon, padmā is the herb having shape, colour and fragrance like that of lotus, ajā is the herb known as ajaśr̥ṅgī, nīla 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 palāśa 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 lustre, 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)

Brahmasuvarchalā is the herb having golden latex and lotus like leaves, ādityaparṇī is the herb which is known as the “sun’s beloved” and has golden latex and flowers like sun disc, nāri is the herb known as “aśvabalā” having leaves like those of balwaja, kāṣṭhagōdhā is the iguna shaped herb, sarpā is the sarpant shaped herb, soma is the king of herbs having fifteen nodes and increasing and decreasing according to the condition of the moon, padmā is the herb having shape, colour and fragrance like that of lotus, ajā is the herb known as ajaśr̥ṅgī, nīla 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 palāśa 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 lustre, 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]

 

भवन्ति चात्र-  

भवन्ति चात्र-  

दिव्यानामोषधीनां यः प्रभावः स भवद्विधैः|  

दिव्यानामोषधीनां यः प्रभावः स भवद्विधैः|  

vAnaprasthairgRuhasthaishca prayatairniyatAtmabhiH|  

vAnaprasthairgRuhasthaishca prayatairniyatAtmabhiH|  

shakyA oShadhayo hyetAH sevituM viShayAbhijAH||10||  

shakyA oShadhayo hyetAH sevituM viShayAbhijAH||10||  

Here are the verses –

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)

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]

 

यास्तु क्षेत्रगुणैस्तेषां मध्यमेन च कर्मणा|  

यास्तु क्षेत्रगुणैस्तेषां मध्यमेन च कर्मणा|  

मृदुवीर्यतरास्तासां विधिर्ज्ञेयः स एव तु||११||  

मृदुवीर्यतरास्तासां विधिर्ज्ञेयः स एव तु||११||  

paryeShTuM tAH prayoktuM vA ye~asamarthAH sukhArthinaH|  

paryeShTuM tAH prayoktuM vA ye~asamarthAH sukhArthinaH|  

rasAyanavidhisteShAmayamanyaH prashasyate||12||

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 rasāyana which are described below. (11-12)

 

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 rasāyana which are described below. [11-12]

 

बल्यानां जीवनीयानां बृंहणीयाश्च या दश|  

बल्यानां जीवनीयानां बृंहणीयाश्च या दश|  

वयसः स्थापनानां च खदिरस्यासनस्य च||१३||  

वयसः स्थापनानां च खदिरस्यासनस्य च||१३||  

prayojyamicchadbhiridaM yathAvadrasAyanaM brAhmamudAravIryam||26||  

prayojyamicchadbhiridaM yathAvadrasAyanaM brAhmamudAravIryam||26||  

(itIndroktarasAyanamaparam)|

(itIndroktarasAyanamaparam)|

Ten herbs of strength promoting, vitality promoting, bulk promoting and age sustaining groups, khadira, bījaka, kharjūra, madhūka, musta, utpala, mr̥dvīkā,  viḍaṅga, vacā, citraka, śatāvarī, payasyā, pippalī, aguru, r̥ddhi, nāgabalā, śāka, dhava, triphalā, kaṇṭakārī, vidārī, candana, ikṣū, roots of śara, gambhārī and tiniśa – juice of all these drugs and palasa ksara 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 āmalaka powder impregnated hundred times with āmalaka juice, fresh honey and powdered sugar 640 gms each of vamśalocana and pippalī 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 ṣaṣṭika rice along with ghee extracted from milk after the previous meal is digested. This rasāyana 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 rasāyana formulation should be used properly by those who desire success, youthfulness, charming personality and social image. (13-26)

 

Ten herbs of strength promoting, vitality promoting, bulk promoting and age sustaining groups, khadira, bījaka, kharjūra, madhūka, musta, utpala, mr̥dvīkā,  viḍaṅga, vacā, citraka, śatāvarī, payasyā, pippalī, aguru, r̥ddhi, nāgabalā, śāka, dhava, triphalā, kaṇṭakārī, vidārī, candana, ikṣū, roots of śara, gambhārī and tiniśa – juice of all these drugs and palasa ksara 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 āmalaka powder impregnated hundred times with āmalaka juice, fresh honey and powdered sugar 640 gms each of vamśalocana and pippalī 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 ṣaṣṭika rice along with ghee extracted from milk after the previous meal is digested. This rasāyana 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 rasāyana formulation should be used properly by those who desire success, youthfulness, charming personality and social image. [13-26]

समर्थानामरोगाणां धीमतां नियतात्मनाम्|  

समर्थानामरोगाणां धीमतां नियतात्मनाम्|  

rasAyanavidhibhraMshAjjAyeran vyAdhayo yadi|  

rasAyanavidhibhraMshAjjAyeran vyAdhayo yadi|  

yathAsvamauShadhaM teShAM kAryaM muktvA rasAyanam||29||

yathAsvamauShadhaM teShAM kAryaM muktvA rasAyanam||29||

The indoor regimen of rasāyana therapy is prescribed for those who are fit, disease free, wise, self controlled, leisurely and are wealthy otherwise the outdoor method of vatatapika rasayan 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 the initial course of rasāyana therapy. (27-29)

 

The indoor regimen of rasāyana therapy is prescribed for those who are fit, disease free, wise, self controlled, leisurely and are wealthy otherwise the outdoor method of vatatapika rasayan 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 the initial course of rasāyana therapy. [27-29]

===== Aachara rasayana =====

===== Aachara rasayana =====

rasAyanaguNAn sarvAn yathoktAn sa samashnute||35||  

rasAyanaguNAn sarvAn yathoktAn sa samashnute||35||  

(ityAcArarasAyanam)|

(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, perseverant, observing charity, penance, worshipping gods, cow, brāhmaṇas, gurus, preceptors and elders, loving and compassionate, is vigilent and sleeps in balanced way, cosumes 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 rasāyana for ever. Those, who, endowed with all the auspiciousqualities, consumes rasāyana, gets all the aforesaid benefits of rasayan treatment. (30-35)

An individual who is truthful, free from anger, abstaining from wine and women, non violent, relaxed, calm, soft spoken, engaged in meditation and cleanliness, perseverant, observing charity, penance, worshipping gods, cow, brāhmaṇas, gurus, preceptors and elders, loving and compassionate, is vigilent and sleeps in balanced way, cosumes 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 rasāyana for ever. Those, who, endowed with all the auspiciousqualities, consumes rasāyana, gets all the aforesaid benefits of rasayan treatment. (30-35)

यथास्थूलमनिर्वाह्य दोषाञ्छारीरमानसान्|  

यथास्थूलमनिर्वाह्य दोषाञ्छारीरमानसान्|  

रसायनगुणैर्जन्तुर्युज्यते न कदाचन||३६||  

रसायनगुणैर्जन्तुर्युज्यते न कदाचन||३६||  

tadetanna bhavedvAcyaM sarvameva hatAtmasu|  

tadetanna bhavedvAcyaM sarvameva hatAtmasu|  

arujebhyo~advijAtibhyaH [1] shushrUShA yeShu nAsti ca||38||  

arujebhyo~advijAtibhyaH [1] shushrUShA yeShu nAsti ca||38||  

An individual can never get the benefits of rasāyana 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)

An individual can never get the benefits of rasāyana 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)

ये रसायनसंयोगा वृष्ययोगाश्च ये मताः|  

ये रसायनसंयोगा वृष्ययोगाश्च ये मताः|  

यच्चौषधं विकाराणां सर्वं तद्वैद्यसंश्रयम्||३९||  

यच्चौषधं विकाराणां सर्वं तद्वैद्यसंश्रयम्||३९||  

shIlavAnmatimAn yukto dvijAtiH [3] shAstrapAragaH|  

shIlavAnmatimAn yukto dvijAtiH [3] shAstrapAragaH|  

prANibhirguruvat pUjyaH prANAcAryaH sa hi smRutaH||51||  

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 Aświns.

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 Aświns.

Aświns are the physicians of gods and carriers of sacrifices. The head of sacrifice was cut which was joined by Aswins. The fallen teeth of Pusan, destroyed eyes of Bhaga and the spastic arm of Vajrin were treated by them and thus he, addicted to soma drink, was again made happy. Cyavana, the descendent of Bhrgu, 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 Aświns and he also makes pleasure along with them in the sautrāmaṇi sacrifice. Indra, agni and Aświns were worshipped mostly by the twin born and are praised in the vedic hymes, not so the other gods. Thus the twin physicians Aświns are worshipped by the gods and their masters. Then how should the physicians not be honoured 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 honoured as preceptor by the people. (39-51)

Aświns are the physicians of gods and carriers of sacrifices. The head of sacrifice was cut which was joined by Aswins. The fallen teeth of Pusan, destroyed eyes of Bhaga and the spastic arm of Vajrin were treated by them and thus he, addicted to soma drink, was again made happy. Cyavana, the descendent of Bhrgu, 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 Aświns and he also makes pleasure along with them in the sautrāmaṇi sacrifice. Indra, agni and Aświns were worshipped mostly by the twin born and are praised in the vedic hymes, not so the other gods. Thus the twin physicians Aświns are worshipped by the gods and their masters. Then how should the physicians not be honoured 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 honoured as preceptor by the people. (39-51)

विद्यासमाप्तौ भिषजो द्वितीया जातिरुच्यते|  

विद्यासमाप्तौ भिषजो द्वितीया जातिरुच्यते|  

अश्नुते वैद्यशब्दं हि न वैद्यः पूर्वजन्मना||५२||  

अश्नुते वैद्यशब्दं हि न वैद्यः पूर्वजन्मना||५२||  

nAbhidhyAyenna cAkroshedahitaM na samAcaret|  

nAbhidhyAyenna cAkroshedahitaM na samAcaret|  

prANAcAryaM budhaH kashcidicchannAyuranitvaram||54||  

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, Brāhma or Arṣa 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)

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, Brāhma or Arṣa 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)

चिकित्सितस्तु संश्रुत्य योवाऽसंश्रुत्य मानवः|  

चिकित्सितस्तु संश्रुत्य योवाऽसंश्रुत्य मानवः|  

नोपाकरोति वैद्याय नास्ति तस्येह निष्कृतिः||५५||  

नोपाकरोति वैद्याय नास्ति तस्येह निष्कृतिः||५५||  

paro bhUtadayA dharma iti matvA cikitsayA|  

paro bhUtadayA dharma iti matvA cikitsayA|  

vartate yaH sa siddhArthaH sukhamatyantamashnute||62||

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. Āyurveda 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, achives all objects and enjoy maximum happiness. (55-62)

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. Āyurveda 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, achives all objects and enjoy maximum happiness. (55-62)

ityagniveshakRute tantre carakapratisaMskRute cikitsitasthAne rasAyanAdhyAye AyurvedasamutthAnIyo nAma rasAyanapAdashcaturthaH||4||  

ityagniveshakRute tantre carakapratisaMskRute cikitsitasthAne rasAyanAdhyAye AyurvedasamutthAnIyo nAma rasAyanapAdashcaturthaH||4||  

samAptashcAyaM rasAyanAdhyAyaH||1||  

samAptashcAyaM rasAyanAdhyAyaH||1||  

Thus ends the fourth quarter on the rise of Āyurveda in the chapter of rasāyana in cikitsāsthāna in the treatise composed by Agniveśa and redacted by Caraka.[4]

 

Thus ends the fourth quarter on the rise of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] in the chapter of [[Rasayana]] in [[Chikitsa Sthana]] in the treatise composed by Agnivesha and redacted by Charaka.[4]

=== ''Tattva Vimarsha'' ===

=== ''Tattva Vimarsha'' ===