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→Aamalakayasa brahma rasayana
Here are the verses-
Here are the verses-
This rasāyana preparation in ancient times was used by vasiṣṭha, kaśyapa, aṅgirās, Jamadagni, bharadwāja, bhr̥gu and similar other risis who by consumtion 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 rasāyana 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)
This rasāyana preparation in ancient times was used by vasiṣṭha, kaśyapa, aṅgirās, Jamadagni, bharadwāja, bhr̥gu and similar other risis who by consumtion 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 rasāyana 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)
तपसा ब्रह्मचर्येण ध्यानेन प्रशमेन च|
तपसा ब्रह्मचर्येण ध्यानेन प्रशमेन च|
रसायनविधानेन कालयुक्तेन चायुषा||७||
रसायनविधानेन कालयुक्तेन चायुषा||७||
grAmyAnAmanyakAryANAM sidhyatyaprayatAtmanAm||8||
grAmyAnAmanyakAryANAM sidhyatyaprayatAtmanAm||8||
In ancient times, the great sages attained stable life span by using the rasāyana treatment properly and timely due to penance, celibacy, meditation and serenity because no rasāyana treatment is successful in individauals who are not attentive, are engaged in divergent activities and live in villages. (7-8)
In ancient times, the great sages attained stable life span by using the rasāyana treatment properly and timely due to penance, celibacy, meditation and serenity because no rasāyana treatment is successful in individauals who are not attentive, are engaged in divergent activities and live in villages. (7-8)
Kevala amalaka rasayanam:
===== Kevala amalaka rasayanam =====
संवत्सरं पयोवृत्तिर्गवां मध्ये वसेत् सदा|
संवत्सरं पयोवृत्तिर्गवां मध्ये वसेत् सदा|
सावित्रीं मनसा ध्यायन् ब्रह्मचारी यतेन्द्रियः||९||
सावित्रीं मनसा ध्यायन् ब्रह्मचारी यतेन्द्रियः||९||
(iti kevalAmalakarasAyanam)|
(iti kevalAmalakarasAyanam)|
One should live in amidst cows, remain on milk diet mediate on sāvitrī 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 āmalakī trees on full moon day of the month of Pauṣa, Māgha or Phālguna. 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 āmalaka 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 śri, Vedas and personified knowledge enters in to him spontaneously. (9-14)
One should live in amidst cows, remain on milk diet mediate on sāvitrī 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 āmalakī trees on full moon day of the month of Pauṣa, Māgha or Phālguna. 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 āmalaka 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 śri, Vedas and personified knowledge enters in to him spontaneously. (9-14)
Lauhadi rasayana:
===== Lauhadi rasayana =====
त्रिफलाया रसे मूत्रे गवां क्षारे च लवणे|
त्रिफलाया रसे मूत्रे गवां क्षारे च लवणे|
क्रमेणचेङ्गुदीक्षारे किंशुकक्षार एव च||१५||
क्रमेणचेङ्गुदीक्षारे किंशुकक्षार एव च||१५||
The paper like pieces of sharp iron four fingers long and thin like sesamum seeds should be heated till they are red hot. Then they should be dipped in triphala decoction, cow urine, alkali prepared from lavaṇā, ingudī and palāśa. After they are transformed like collyrium they should be powdered finely. This powder mixed with honey and āmalaka juice should be made in to linctuses, which should be kept in a ghee uncted 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 paper like pieces of sharp iron four fingers long and thin like sesamum seeds should be heated till they are red hot. Then they should be dipped in triphala decoction, cow urine, alkali prepared from lavaṇā, ingudī and palāśa. After they are transformed like collyrium they should be powdered finely. This powder mixed with honey and āmalaka juice should be made in to linctuses, which should be kept in a ghee uncted 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 rasāyana, 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 rasāyana for a year becomes intelligent, renowned orator, scholar and wealthy. So also the use of gold or silver rasāyana also provide longevity and freedom from all ailments. (15-23)
The person who uses iron rasāyana, 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 rasāyana for a year becomes intelligent, renowned orator, scholar and wealthy. So also the use of gold or silver rasāyana also provide longevity and freedom from all ailments. (15-23)
Aindra rasayana:
===== Aindra rasayana =====
ऐन्द्री मत्स्याख्यको ब्राह्मी वचा ब्रह्मसुवर्चला|
ऐन्द्री मत्स्याख्यको ब्राह्मी वचा ब्रह्मसुवर्चला|
पिप्पल्यो लवणं हेम शङ्खपुष्पी विषंघृतम्||२४||
पिप्पल्यो लवणं हेम शङ्खपुष्पी विषंघृतम्||२४||
Aindrī, matsyākhyaka, brāhmī, vacā, brahmasuvarcalā, pippalī, lavaṇa, śaṅkhapuṣpī, all in quantity of three barley grains, gold in that of two barley grains, visa equal to one sesamum 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.
Aindrī, matsyākhyaka, brāhmī, vacā, brahmasuvarcalā, pippalī, lavaṇa, śaṅkhapuṣpī, all in quantity of three barley grains, gold in that of two barley grains, visa equal to one sesamum 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 rasāyana 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 rasayan alleviates leucoderma, leprosy, abdominal diseases, gulma, spleenomegaly, chronic intermittent fever and the disease taking away intellect, memory and knowledge and also the severe vātika disorders. (24-29)
This precious Aindra rasāyana 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 rasayan alleviates leucoderma, leprosy, abdominal diseases, gulma, spleenomegaly, chronic intermittent fever and the disease taking away intellect, memory and knowledge and also the severe vātika disorders. (24-29)
Medhya rasayana:
===== Medhya rasayana =====
मण्डूकपर्ण्याः स्वरसः प्रयोज्यः क्षीरेण यष्टीमधुकस्य चूर्णम्|
मण्डूकपर्ण्याः स्वरसः प्रयोज्यः क्षीरेण यष्टीमधुकस्य चूर्णम्|
रसो गुडूच्यास्तु समूलपुष्प्याः कल्कः प्रयोज्यः खलु शङ्खपुष्प्याः||३०||
रसो गुडूच्यास्तु समूलपुष्प्याः कल्कः प्रयोज्यः खलु शङ्खपुष्प्याः||३०||
(iti medhyarasAyanAni)|
(iti medhyarasAyanAni)|
Consumption of maṇḍūkaparṇī juice, the powder of yaṣṭīmadhu with milk, the juice of guḍūci along with its roots and flowers and the paste of śaṅkhapuṣpi – these rasāyana drugs are life promoting, disease alleviating, promoters of strength, agni, complexion, voice and are intellect promoting. Of them śaṅkhapuṣpi is specifically intellect promoting. (30-31)
Consumption of maṇḍūkaparṇī juice, the powder of yaṣṭīmadhu with milk, the juice of guḍūci along with its roots and flowers and the paste of śaṅkhapuṣpi – these rasāyana drugs are life promoting, disease alleviating, promoters of strength, agni, complexion, voice and are intellect promoting. Of them śaṅkhapuṣpi is specifically intellect promoting. (30-31)
Pippali rasayana:
===== Pippali rasayana =====
पञ्चाष्टौ सप्त दश वा पिप्पलीर्मधुसर्पिषा|
पञ्चाष्टौ सप्त दश वा पिप्पलीर्मधुसर्पिषा|
रसायनगुणान्वेषी समामेकां प्रयोजयेत्||३२||
रसायनगुणान्वेषी समामेकां प्रयोजयेत्||३२||
(iti pippalIrasAyanam)|
(iti pippalIrasAyanam)|
The individuals desirous of rasāyana effect should take pippalī in number of five, seven, eight or ten with honey and ghee for a year. Three pippalī fruits should be taken in the morning, after meal and before meal. These fruits should first be impregnated with alkali of palāśa and then fried in ghee. These should be taken with honey by those who want rasāyana effect particularly in order to alleviate cough, wasting, phthisis, dyspnoea, hiccup, throat disorders, piles, disorders of ghahaṇī, paleness, intermittent fever, disorders of voice, chronic rhinitis, swelling, gulma and vātabalāsaka. (32-35)
The individuals desirous of rasāyana effect should take pippalī in number of five, seven, eight or ten with honey and ghee for a year. Three pippalī fruits should be taken in the morning, after meal and before meal. These fruits should first be impregnated with alkali of palāśa and then fried in ghee. These should be taken with honey by those who want rasāyana effect particularly in order to alleviate cough, wasting, phthisis, dyspnoea, hiccup, throat disorders, piles, disorders of ghahaṇī, paleness, intermittent fever, disorders of voice, chronic rhinitis, swelling, gulma and vātabalāsaka. (32-35)
Pippali vardhamana rasayana:
===== Pippali vardhamana rasayana =====
क्रमवृद्ध्या दशाहानि दशपैप्पलिकं दिनम्|
क्रमवृद्ध्या दशाहानि दशपैप्पलिकं दिनम्|
वर्धयेत् पयसा सार्धं तथैवापनयेत्पुनः||३६||
वर्धयेत् पयसा सार्धं तथैवापनयेत्पुनः||३६||
(iti pippalIvardhamAnaM [4] rasAyanam)|
(iti pippalIvardhamAnaM [4] rasAyanam)|
Ten pippalī 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 swastika rice with ghee extracted from milk. Thus the use of pippalī in total number of one thousand is rasāyana in effect. The pippalī 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 doṣas and diseases. The initial use of ten pippalī 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 rasāyana use of pippalī is bulk promoting, beneficial for voice and life span, alleviates spleen enlargement, sustains age and promotes intellect. (36-40)
Ten pippalī 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 swastika rice with ghee extracted from milk. Thus the use of pippalī in total number of one thousand is rasāyana in effect. The pippalī 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 doṣas and diseases. The initial use of ten pippalī 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 rasāyana use of pippalī is bulk promoting, beneficial for voice and life span, alleviates spleen enlargement, sustains age and promotes intellect. (36-40)
Triphala rasayana:
===== Triphala rasayana =====
जरणान्तेऽभयामेकां प्राग्भुक्ताद् द्वे बिभीतके|
जरणान्तेऽभयामेकां प्राग्भुक्ताद् द्वे बिभीतके|
भुक्त्वा तु मधुसर्पिर्भ्यां चत्वार्यामलकानि च||४१||
भुक्त्वा तु मधुसर्पिर्भ्यां चत्वार्यामलकानि च||४१||
One harītakī after digestion, two bibhītaka after meal and four āmalakī after meal should be taken with honey and ghee for a year. This triphalā rasāyana helps a person live for one hundred years free from senility and disease. (41-42)
One harītakī after digestion, two bibhītaka after meal and four āmalakī after meal should be taken with honey and ghee for a year. This triphalā rasāyana helps a person live for one hundred years free from senility and disease. (41-42)
Triphala rasayana:
===== Triphala rasayana =====
त्रैफलेनायसीं पात्रीं कल्केनालेपयेन्नवाम्|
त्रैफलेनायसीं पात्रीं कल्केनालेपयेन्नवाम्|
तमहोरात्रिकं लेपं पिबेत्क्षौद्रोदकाप्लुतम्||४३||
तमहोरात्रिकं लेपं पिबेत्क्षौद्रोदकाप्लुतम्||४३||
A new iron plate should be pasted with the paste of triphalā. 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)
A new iron plate should be pasted with the paste of triphalā. 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:
===== Triphala rasayana =====
मधुकेन तुगाक्षीर्या पिप्पल्या क्षौद्रसर्पिषा|
मधुकेन तुगाक्षीर्या पिप्पल्या क्षौद्रसर्पिषा|
त्रिफला सितया चापि युक्ता सिद्धं रसायनम्||४५|| (इति त्रिफलारसायनमपरम्)|
त्रिफला सितया चापि युक्ता सिद्धं रसायनम्||४५|| (इति त्रिफलारसायनमपरम्)|
Triphalā mixed with madhuka, tugākṣīrī, pippalī along with honey and ghee or triphalā with sugar is an effective rasāyana. (45)
Triphalā mixed with madhuka, tugākṣīrī, pippalī along with honey and ghee or triphalā with sugar is an effective rasāyana. (45)
Triphala rasayana:
===== Triphala rasayana =====
सर्वलौहैः सुवर्णेन वचयामधुसर्पिषा|
सर्वलौहैः सुवर्णेन वचयामधुसर्पिषा|
विडङ्गपिप्पलीभ्यां च त्रिफला लवणेन च||४६||
विडङ्गपिप्पलीभ्यां च त्रिफला लवणेन च||४६||
(iti triphalArasAyanamaparam)|
(iti triphalArasAyanamaparam)|
Trphalā along with all six metals including gold, vacā or with viḍaṅga and pippalī or with lavaṇa taken with honey and ghee for a year promotes intellect, memory and strength, longevity and excellence and relieves senility and diseases. (46-47)
Trphalā along with all six metals including gold, vacā or with viḍaṅga and pippalī or with lavaṇa 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 and rasayana:
===== Properties of shilajatu and rasayana =====
अनम्लं च कषायं च कटु पाके शिलाजतु|
अनम्लं च कषायं च कटु पाके शिलाजतु|
नात्युष्णशीतं धातुभ्यश्चतुर्भ्यस्तस्यसम्भवः||४८||
नात्युष्णशीतं धातुभ्यश्चतुर्भ्यस्तस्यसम्भवः||४८||
vIryotkarShaM paraM yAti sarvairekaikasho~api vA||50||
vIryotkarShaM paraM yAti sarvairekaikasho~api vA||50||
Śilājatu originates from four metals – gold, silver, copper and black iron and is slightly sour, astringent in taste, kaṭu in vipāka and is moderate in vīrya. This is rasāyana in effect and if applied methodically it is aphrodisiac and alleviates diseases. Its potency enhances if it is impregnated with decoction of drugs alleviating vāta, pitta and kapha either singly or in combination. (48-50)
Śilājatu originates from four metals – gold, silver, copper and black iron and is slightly sour, astringent in taste, kaṭu in vipāka and is moderate in vīrya. This is rasāyana in effect and if applied methodically it is aphrodisiac and alleviates diseases. Its potency enhances if it is impregnated with decoction of drugs alleviating vāta, pitta and kapha either singly or in combination. (48-50)
प्रक्षिप्तोद्धृतमप्येनत् पुनस्तत् प्रक्षिपेद्रसे|
प्रक्षिप्तोद्धृतमप्येनत् पुनस्तत् प्रक्षिपेद्रसे|
कोष्णे सप्ताहमेतेन विधिना तस्य भावना||५१||
कोष्णे सप्ताहमेतेन विधिना तस्य भावना||५१||
(iti shilAjaturasAyanam)|
(iti shilAjaturasAyanam)|
One should avoid vidāhī and heavy substances particularly horse gram during consumption of silajatu. 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 Śilājatu according to the object. There is no disease in the world which is not overcome by Śilājatu. It also provides great energy to the healthy person if used methodically as prescribed. (62-65)
तत्रश्लोकः-
तत्रश्लोकः-
करप्रचितिके पादे दश षट् च महर्षिणा|
करप्रचितिके पादे दश षट् च महर्षिणा|
ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsāsthānē rasāyanādhyāyē karapracitīyō nāma rasāyanapādastr̥tīyaḥ||3||
ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsāsthānē rasāyanādhyāyē karapracitīyō nāma rasāyanapādastr̥tīyaḥ||3||
ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye karapracitIyo nAma rasAyanapAdastRutIyaH||3||
ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye karapracitIyo nAma rasAyanapAdastRutIyaH||3||
Thus ends the third quarter on hand plucked (āmalakī fruits) in the chapter on rasāyana in cikitsāsthāna in the treatise composed by Agniveśa and redacted by Caraka. [3]
Thus ends the third quarter on hand plucked (āmalakī fruits) in the chapter on rasāyana in cikitsāsthāna in the treatise composed by Agniveśa and redacted by Charaka. [3]
Part IV: Ayurvedasamutthaniyam Rasayanapadam:
==== Part IV: Ayurvedasamutthaniyam Rasayanapadam ====
अथात आयुर्वेदसमुत्थानीयं रसायनपादं व्याख्यास्यामः||१||
अथात आयुर्वेदसमुत्थानीयं रसायनपादं व्याख्यास्यामः||१||
इति ह स्माह भगवानात्रेयः||२||
इति ह स्माह भगवानात्रेयः||२||
iti ha smAha bhagavAnAtreyaH||2||
iti ha smAha bhagavAnAtreyaH||2||
Now I shall deliberate upon the fourth quarter (pada) in the chapter on rasāyana dealing with the uplift of the science of life. As propounded by Lord ātrēya. (1-2)
Now I shall deliberate upon the fourth quarter (pada) in the chapter on rasāyana dealing with the uplift of the science of life. As propounded by Lord ātrēya. (1-2)
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||
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||
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||
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)
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:
===== Indrokta rasayana =====
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)|
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,
athēndrastadāyurvēdāmr̥tamr̥ṣibhyaḥ - saṅkramyōvāca- ētat sarvamanuṣṭhēyam,
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 =====
सत्यवादिनमक्रोधं निवृत्तं मद्यमैथुनात्|
सत्यवादिनमक्रोधं निवृत्तं मद्यमैथुनात्|
अहिंसकमनायासं प्रशान्तं प्रियवादिनम्||३०||
अहिंसकमनायासं प्रशान्तं प्रियवादिनम्||३०||
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)
Summary:
===== Summary =====
तत्र श्लोकौ-
तत्र श्लोकौ-
आयुर्वेदसमुत्थानं दिव्यौषधिविधिं शुभम्|
आयुर्वेदसमुत्थानं दिव्यौषधिविधिं शुभम्|
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 Āyurveda in the chapter of rasāyana in cikitsāsthāna in the treatise composed by Agniveśa and redacted by Caraka.[4]
Tattva Vimarsha
=== ''Tattva Vimarsha'' ===
-
-
1. Bheshaja (Therapeutics) is classified in two categories :(1) that which sustains, promotes and enhances strength and immunity in the healthy, (2) that which alleviates disorders. ( vesr 1.4)
1. Bheshaja (Therapeutics) is classified in two categories :(1) that which sustains, promotes and enhances strength and immunity in the healthy, (2) that which alleviates disorders. ( vesr 1.4)
12. Prior body purification is necessary before administration of rasayana treatment.
12. Prior body purification is necessary before administration of rasayana treatment.
Vidhi Vimarsha:
=== ''Vidhi Vimarsha'' ===
1. The order of sections-
1. The order of sections-
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 (phycisians) 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, equipments 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 Charaka samhita Kalpasthana 1st chapter,
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 (phycisians) 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, equipments 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 Charaka samhita Kalpasthana 1st chapter,
Structre and design- is decided by experts in that field, but the specific requirements are mentioned in this chapter like- – 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 pollutions and unwanted sounds, smells etc., where celibacy can be maintained, equipped with necessary instruments, equipments and amenities, having on duty vaidyas, consulting vaidyas and consultants in other fields. The following pictures can give an idea regarding this-
Structre and design- is decided by experts in that field, but the specific requirements are mentioned in this chapter like- – 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 pollutions and unwanted sounds, smells etc., where celibacy can be maintained, equipped with necessary instruments, equipments and amenities, having on duty vaidyas, consulting vaidyas and consultants in other fields. The following pictures can give an idea regarding this-
8. 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, as seization of the procedure on midway may be harmful for health.
8. 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, as seization of the procedure on midway may be harmful for health.
4. Attempt to develop a new discipline of Ayurveda geriatrics and immunology through the rasayana leads available in the rasayana chapter of Caraka Samhita.
4. Attempt to develop a new discipline of Ayurveda geriatrics and immunology through the rasayana leads available in the rasayana chapter of Caraka Samhita.
Glossary of technical terms
=== Glossary ===
1.Bhesaja - Good medications
1.Bhesaja - Good medications
Acknowledgement
=== Acknowledgement ===
The English translation presented in this chapter has been abridged from English translation of Caraka Samhita by late Prof. Priyavrata Sharma.
The English translation presented in this chapter has been abridged from English translation of Caraka Samhita by late Prof. Priyavrata Sharma.
=== References and research bibliography ===
1. Archana, R. and Namshivayam, A. Antistress effect of Withania somnifera Dunal, J.Ethnopharmacology. 64:91-93, 1999
1. Archana, R. and Namshivayam, A. Antistress effect of Withania somnifera Dunal, J.Ethnopharmacology. 64:91-93, 1999
2. Caraka Samhita redaction by Caraka based on Agnivesa Tantra of 700BC .Cikitsa sthana chapter 1,Pada 1-4. Edited by Sharma, PV, Choukhaba Orientalia, Varanasi , India 2002
2. Caraka Samhita redaction by Caraka based on Agnivesa Tantra of 700BC .Cikitsa sthana chapter 1,Pada 1-4. Edited by Sharma, PV, Choukhaba Orientalia, Varanasi , India 2002