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Rasayana

2019-06-24T17:02:45Z

Gopalbasisht:

Rasayana means rejuvenation and anti-ageing therapies in [[Ayurveda]].It also includes all measures for geriatric healthcare and immunity enhancement.

{{Infobox
|title = Rasayana Chikitsa
|label1 = Section/Chapter
|data1 = [[Chikitsa Sthana]] Chapter 1
|label2 = Preceding Chapter
|data2 = None

|label3= Succeeding Chapter
|data3 = [[Vajikarana]]
|label5 = Other Sections
|data5 = [[Sutra Sthana]], [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header3 =

}}

==[[Chikitsa Sthana]] Chapter 1, Chapter on the specialization of Rasayana (Rejuvenation therapy) ==

=== Abstract ===

<div style="text-align:justify;">[[Rasayana]], the first chapter of the [[Chikitsa Sthana]] deals with one of the most important specialties of ''Ashtanga'' (eight branches)Ayurveda, namely, ''Rasayana Tantra''. [[Rasayana]] essentially denotes medicinal nutrition, rejuvenation, longevity, immune-enhancing and geriatric health care. The ''rasayanas'' are not necessarily drugs. They may be in the form of a ''rasayana'' food, or a positive healthy life style with a ''rasayana'' effect or a ''rasayana'' drug or all the three together. The ''rasayana'' remedies promote good qualities of the cells and tissues of the body through improved nutrient effect, boosting the digestion, metabolism and/or augmenting the microcirculation and tissue perfusion. This chapter is divided in four ''padas'' (parts) dealing with different aspects of ''rasayana'' therapy.

The four ''padas'' are named as:
#''Abhayamalakiya Rasayana Pada''
#''Pranakamiya Rasayana Pada''
#''Karaprachitiya Rasayana Pada''
#''Ayurveda Samutthaniya Rasayana Pada''.

'''Keywords''':''Rasayana, Ojas , Ojabala, Vyadhikshamatva,'' Rejuvenation, Geriatrics, longevity, Immunity, Functional foods, nutraceuticals, Immune-enhancers, ''Amalaki, Abhaya, Triphala, Bhallataka, Shilajatu, Chyavanaprasha, Brahma Rasayana, Medhya Rasayana, Achara Rasayana, Kayakalpa''.

=== Introduction ===

The Ayurvedic classics, including [[Charak Samhita]], describe eight specialties of Ayurveda which were in vogue and practiced during the vedic period denoting that Ayurveda was already a highly evolved system of medicine with professional specialization. This is why Ayurveda is also called ''Ashtanga Ayurveda'' and its eight ''angas'' (or arms) are as mentioned below:
#''Kayachikitsa'' - Internal medicine
#''Shalya tantra'' - Surgery
#''Shalakya tantra'' - Ophthalmology, Ear Nose Throat
#''Kaumarabhritya'' - Gynecology. obstetrics and Pediatrics
#''Agada tantra'' - Toxicology
#''Rasayana'' - Nutrition, Rejuvenation, Immunology and Geriatrics
#''Vajikarana'' - Sexology, Aphrodisiac and Reproduction
#''Bhuta Vidya'' - Psychiatry and Demonology

The present chapter deals with ''Rasayana tantra'' of ''Ashtanga Ayurveda'' which has assumed a very high consideration in contemporary times in view of the potential role it could play today with increasing incidence of nutritional disorders, lifestyle related health issues and above all the rapid population aging world over, warranting newer strategies for geriatric health care and healthy aging where modern medicine has not much to offer.

''Rasayana'' is the means of obtaining the best qualities of body cells and tissues and is able to defeat aging and disease. All ''rasayanas'' are ''ojovardhaka'' i.e. promoter of ''ojas'' or immune strength in the body, imparting ''vyadhikshamatva'' i.e. immunity in the body. The mode of action of ''rasayana'' remedies has been deliberated for long. Many scholars consider ''rasayana'' effect as the ''prabhava'' (specific therapeutic effect) of these remedies without really giving rational interpretation. However, Professor RH Singh et al (1972) have suggested that the ''rasayana'' remedies and measures act at three levels and produce subtle molecular nutrient and immune-enhancing effect with a range of secondary impacts such as improved nutritional status, immune-enhancing, longevity, healthy aging, promotion of health and prevention of disease. The three levels of action are:

#At the level of ''rasa'' acting as a direct nutrient enriching the nutrient value of plasma.
#At the level of ''agni'' acting as digestive and metabolic booster.
#At the level of ''srotas'' acting as ''srotoprasadana'' promoting the microcirculation and tissue perfusion. The net effect of all the three levels of action is an improved nutrition.

The division of this chapter into four ''padas'' (parts) reflects an interesting style of classic writing simulating the style of the ''Yoga Sutras'' of Patanjali aiming to emphasize the continuum of the deliberations which could be fragmented in the chapterization style. The tendency of ''pada'' style can also be visualized in the [[Sutra Sthana]] of [[Charak Samhita]] where all the thirty chapters have been systematically clubbed in seven ''chatushkas'' i.e. four chapters clubbed in one ''chatuska'' containing allied subject matter. Thus, ''Rasayanadhyaya'' (this chapter) is of great significance both from literary as well as from the subject matter point of view.

The first part , ''Abhayamalakiya Rasayana Pada'', begins with the path breaking statement about ''bheshaja-abheshaja'' i.e. good medicine vs bad medicine. The bad medicines are poisons while the good medicines are of two categories:

#''Ojovardhaka'' i.e. heath promoting,
#''Roganut'' or disease curing.

The ''ojovardhaka'' remedies again are of two categories namely ''rasayana'' and ''vajikarana''. The chapter further describes the qualities of ''rasayana'' and the methods of its use. It specially dwells upon the best ''rasayana'' drugs like ''Amalaki, Abhaya, Chyavanaprasha, Brahma Rasayana, Amalaka Rasayana, Haritaki Yoga'' etc.

The second part, ''Pranakamiya Rasayana Pada'', deliberates on ''rasayana prabhava'' with examples of certain special ''aushadhi rasayanas'' like ''Amalaki Ghrita, Amalakyavaleha, Amalaka Churna, Vidangavaleha, Nagabala Rasayana, Baladi Rasayana, Bhallataka Kshira'' etc.

The third part, ''Karaprachitiya Rasayana Pada'' describes the role of ''brahmacharyadi karma'' (following code of conduct) in ''rasayana karma, kevalamalaka rasayana, lauhadi rasayana, aindri rasayana, medhya rasayana, pippali rasayana, shilajatu rasayan'' etc.

The fourth part, ''Ayurveda Samutthaniya Rasayana Pada'' deliberates on Ayurveda tradition, ''Indrokta rasayana, Dronipraveshika rasayana, Kutipraveshika rasayana, Achara rasayana'' besides the basic issues like ''Dharmartha Ayurveda prayoga'' (use of Ayurveda for performing eternal duties) and ''Bhishak prashansa'' (praise of physician).
</div>

===Sanskrit text, Transliteration and English Translation===

==== Part- I: ''Abhayamalakiya Rasayana Pada'' ====

अथातोऽभयामलकीयं रसायनपादं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

athātō'bhayāmalakīyaṁ rasāyanapādaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAto~abhayAmalakIyaM rasAyanapAdaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||

Now I shall deliberate on the first quarter of the chapter on ''rasayana'' i.e. promotive therapy specially dealing with ''Abhaya''(''Haritaki''), ''Amalaki'' etc. Thus said Lord Atreya.[1-2]

===== Synonyms of ''Bheshaja'' =====

चिकित्सितं व्याधिहरं पथ्यं साधनमौषधम्|

प्रायश्चित्तं प्रशमनंप्रकृतिस्थापनं हितम्||३||

विद्याद्भेषजनामानि,...|४|

cikitsitaṁ vyādhiharaṁ pathyaṁ sādhanamauṣadham|

prāyaścittaṁ praśamanaṁ prakr̥tisthāpanaṁ hitam||3||

vidyādbhēṣajanāmāni, ...|4|

cikitsitaM vyAdhiharaM pathyaM sAdhanamauShadham|

prAyashcittaM prashamanaM prakRutisthApanaM hitam||3||

vidyAdbheShajanAmAni, ...|4|

''Chikitsa'' (measures which alleviate disorders), ''vyadhihara'' (destroyer of diseases), ''pathya'' (beneficial for the bodily channels), ''sadhana'' (instrument for therapeutic action), ''aushadha'' (that which is prepared of herbes), ''prayashchitta'' (expiation), ''prashamana'' (pacification), ''prakritisthapana'' (that which helps recovery to normalcy), ''hita'' (wholesome) – these are the synonyms of ''bheshaja'' (therapeutics).[3-4]

===== Types of ''Bheshaja'' =====

भेषजं द्विविधं च तत्|

स्वस्थस्योर्जस्करं किञ्चित् किञ्चिदार्तस्य रोगनुत्||४||

bhēṣajaṁ dvividhaṁ ca tat|

svasthasyōrjaskaraṁ kiñcit kiñcidārtasya rōganut||4||

.. bheShajaM dvividhaM ca tat|

svasthasyorjaskaraM ki~jcit ki~jcidArtasya roganut||4||

Therapeutics is of two categories:

#that which promotes strength and immunity in the healthy,
#that which alleviates disorders. [4]

===== Types of ''Abheshaja'' =====

अभेषजं च द्विविधं बाधनं सानुबाधनम्||

abhēṣajaṁ ca dvividhaṁ bādhanaṁ sānubādhanam|5|

abheShajaM ca dvividhaM bAdhanaM sAnubAdhanam|5|

''Abheshaja'' (non-therapeutics) is also of two types – (1) ''badhana'' (acute), (2) ''sanubadhana'' (chronic).[5]

===== Objective of ''Rasayana'' and ''Vajikarana'' =====

स्वस्थस्योर्जस्करं यत्तु तद्वृष्यं तद्रसायनम्||५||

प्रायः, प्रायेण रोगाणां द्वितीयं प्रशमेमतम्|

प्रायःशब्दोविशेषार्थो ह्युभयं ह्युभयार्थकृत्||६||

svasthasyōrjaskaraṁ yattu tadvr̥ṣyaṁ tadrasāyanam||5||

prāyaḥ, prāyēṇa rōgāṇāṁ dvitīyaṁ praśamē matam|

prāyaḥśabdō viśēṣārthō hyubhayaṁ hyubhayārthakr̥t||6||

svasthasyorjaskaraM yattu tadvRuShyaM tadrasAyanam||5||

prAyaH, prAyeNa rogANAM dvitIyaM prashame matam|

prAyaHshabdo visheShArtho hyubhayaM hyubhayArthakRut||6||

Therapeutics which promotes strength and immunity is categorized in ''vrishya'' (aphrodisiac) and ''rasayana'' (promotives), while the therapy of the second category is mostly applied for alleviation of disorders. The word ''prayah'' specially denotes only particularity because both the groups perform both the above functions namely, promotion of strength including immunity and alleviation of diseases. [5-6]

===== Benefits of ''Rasayana'' =====

दीर्घमायुः स्मृतिं मेधामारोग्यं तरुणंवयः|

प्रभावर्णस्वरौदार्यं देहेन्द्रियबलं परम्||७||

वाक्सिद्धिं प्रणतिंकान्तिं लभते ना रसायनात्|

लाभोपायो हि शस्तानां रसादीनां रसायनम्||८||

dīrghamāyuḥ smr̥tiṁ mēdhāmārōgyaṁ taruṇaṁ vayaḥ|

prabhāvarṇasvaraudāryaṁ dēhēndriyabalaṁ param||7||

vāksiddhiṁ praṇatiṁ kāntiṁ labhatēnā rasāyanāt|

lābhōpāyō hi śastānāṁ rasādīnāṁ rasāyanam||8||

dIrghamAyuH smRutiM medhAmArogyaM taruNaM vayaH|

prabhAvarNasvaraudAryaM dehendriyabalaM param||7||

vAksiddhiM praNatiM kAntiM labhate nA rasAyanAt|

lAbhopAyo hi shastAnAM rasAdInAM rasAyanam||8||

By promotive treatment, one attains longevity, memory, intelligence, freedom from illness, youthfulness, excellence of lustre, 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. body cells and tissues. [7-8]

===== Benefits of ''Vajikarana'' =====

अपत्यसन्तानकरं यत् सद्यः सम्प्रहर्षणम्|

वाजीवातिबलो येनयात्यप्रतिहतः स्त्रियः||९||

भवत्यतिप्रियः स्त्रीणां येन येनोपचीयते|

जीर्यतोऽप्यक्षयं शुक्रं फलवद्येन दृश्यते||१०||

प्रभूतशाखः शाखीव येन चैत्यो यथा महान्|

भवत्यर्च्योबहुमतः प्रजानां सुबहुप्रजः||११||

सन्तानमूलं येनेह प्रेत्य चानन्त्यमश्नुते|

यशः श्रियं बलं पुष्टिं वाजीकरणमेव तत्||१२||

apatyasantānakaraṁ yat sadyaḥsampraharṣaṇam|

vājīvātibalō yēna yātyapratihataḥ striyaḥ||9||

bhavatyatipriyaḥ strīṇāṁ yēna yēnōpacīyatē|

jīryatō'pyakṣayaṁ śukraṁ phalavadyēna dr̥śyatē||10||

prabhūtaśākhaḥ śākhīva yēna caityō yathā mahān|

bhavatyarcyō bahumataḥ prajānāṁsubahuprajaḥ||11||

santānamūlaṁ yēnēha prētya cānantyamaśnutē|

yaśaḥ śriyaṁ balaṁ puṣṭiṁ vājīkaraṇamēva tat||12||

apatyasantAnakaraM yat sadyaH sampraharShaNam|

vAjIvAtibalo yena yAtyapratihataH striyaH||9||

bhavatyatipriyaH strINAM yena yenopacIyate|

jIryato~apyakShayaM shukraM phalavadyena dRushyate||10||

prabhUtashAkhaH shAkhIva yena caityo yathA mahAn|

bhavatyarcyo bahumataH prajAnAM subahuprajaH||11||

santAnamUlaM yeneha pretya cAnantyamashnute|

yashaH shriyaM balaM puShTiM vAjIkaraNameva tat||12||

''Vajikarana'' (aphrodisiac treatment) is that which produces lineage of progeny, quick sexual stimulation, enables one to perform sexual act with the women uninterruptedly and vigorously like a horse, makes one charming for the women, promotes corpulence and infallible and indestructible semen even in the old persons, renders one great having a number of off-springs like a sacred tree branched profusely and commanding respect and popularity in the society. By this one attains eternality based on filial tradition here and hereafter along with fame, fortune, strength and corpulence. [9-12]

===== Two types of ''Aushadha'' (medicine) =====

स्वस्थस्योर्जस्करं त्वेतद्द्विविधं प्रोक्तमौषधम्|

यद्व्याधिनिर्घातकरं वक्ष्यते तच्चिकित्सिते||१३||

चिकित्सितार्थ एतावान् विकाराणां यदौषधम्|

रसायनविधिश्चाग्रे वाजीकरणमेव च||१४||

svasthasyōrjaskaraṁ tvētaddvividhaṁ prōktamauṣadham|

yadvyādhinirghātakaraṁ vakṣyatē taccikitsitē||13||

cikitsitārtha ētāvān vikārāṇāṁ yadauṣadham|

rasāyanavidhiścāgrē vājīkaraṇamēva ca||14||

svasthasyorjaskaraM tvetaddvividhaM proktamauShadham|

yadvyAdhinirghAtakaraM vakShyate taccikitsite||13||

cikitsitArtha etAvAn vikArANAM yadauShadham|

rasAyanavidhishcAgre vAjIkaraNameva ca||14||

Thus, the twofold promotive treatment for the healthy is described here. As regard the measures for alleviating diseases, those will be described in the concerned chapters on therapeutics. The sole purpose of therapeutics is to alleviate diseases. The method of ''rasayana'' has been described first and thereafter the aphrodisiac measures have been described. [13-14]

===== ''Abheshaja'' (non-therapeutics) =====

अभेषजमिति ज्ञेयं विपरीतं यदौषधात्|

तदसेव्यं निषेव्यं तु प्रवक्ष्यामि यदौषधम्||१५||

abhēṣajamiti jñēyaṁ viparītaṁ yadauṣadhāt|

tadasēvyaṁ niṣēvyaṁ tu pravakṣyāmi yadauṣadham||15||

abheShajamiti j~jeyaM viparItaM yadauShadhAt|

tadasevyaM niShevyaM tu pravakShyAmi yadauShadham||15||

''Abheshaja'' is that which is contrary to the ''bheshaja'' i.e. therapy. This is to be avoided whereas the ''bheshaja'' therapeutic measures are to be described further to be adopted. [15]

===== Modes of Administration of ''Kutipraveshika'' and ''Vatatapika Rasayana'' =====

रसायनानां द्विविधं प्रयोगमृषयो विदुः|

कुटीप्रावेशिकं चैव वातातपिकमेव च||१६||

कुटीप्रावेशिकस्यादौ विधिः समुपदेक्ष्यते|

नृपवैद्यद्विजातीनां साधूनांपुण्यकर्मणाम्||१७||

निवासे निर्भये शस्ते प्राप्योपकरणे पुरे|

दिशि पूर्वोत्तरस्यां च सुभूमौ कारयेत् कुटीम्||१८||

विस्तारोत्सेधसम्पन्नां त्रिगर्भां सूक्ष्मलोचनाम्|

घनभित्तिमृतुसुखां सुस्पष्टां मनसः प्रियाम्||१९||

शब्दादीनामशस्तानामगम्यं स्त्रीविवर्जिताम्|

इष्टोपकरणोपेतां सज्जवैद्यौषधद्विजाम्||२०||

अथोदगयने शुक्ले तिथिनक्षत्रपूजिते|

मुहूर्तकरणोपेते प्रशस्तेकृतवापनः||२१||

धृतिस्मृतिबलं कृत्वा श्रद्दधानः समाहितः|

विधूय मानसान् दोषान् मैत्रीं भूतेषु चिन्तयन्||२२||

देवताःपूजयित्वाऽग्रे द्विजातींश्च प्रदक्षिणम्|

देवगोब्राह्मणान् कृत्वा ततस्तां प्रविशेत्कुटीम्||२३||

तस्यां संशोधनैः शुद्धः सुखी जातबलः पुनः|

रसायनं प्रयुञ्जीत तत्प्रवक्ष्यामिशोधनम्||२४||

rasāyanānāṁ dvividhaṁ prayōgamr̥ṣayō viduḥ|

kuṭīprāvēśikaṁ caiva vātātapikamēva ca||16||

kuṭīprāvēśikasyādau vidhiḥ samupadēkṣyatē|

nr̥pavaidyadvijātīnāṁ sādhūnāṁ puṇyakarmaṇām||17||

nivāsē nirbhayē śastē prāpyōpakaraṇē purē|

diśi pūrvōttarasyāṁ ca subhūmau kārayēt kuṭīm||18||

vistārōtsēdhasampannāṁ trigarbhāṁ sūkṣmalōcanām|

ghanabhittimr̥tusukhāṁ suspaṣṭāṁ manasaḥ priyām||19||

śabdādīnāmaśastānāmagamyaṁstrīvivarjitām|

iṣṭōpakaraṇōpētāṁ sajjavaidyauṣadhadvijām ||20||

athōdagayanē śuklētithinakṣatrapūjitē|

muhūrtakaraṇōpētē praśastē kr̥tavāpanaḥ||21||

dhr̥tismr̥tibalaṁ kr̥tvā śraddadhānaḥ samāhitaḥ|

vidhūya mānasān dōṣān maitrīṁ bhūtēṣu cintayan||22||

dēvatāḥ pūjayitvā'grē dvijātīṁścapradakṣiṇam|

dēvagōbrāhmaṇān kr̥tvā tatastāṁ praviśēt kuṭīm||23||

tasyāṁ saṁśōdhanaiḥ śuddhaḥ sukhī jātabalaḥ punaḥ|

rasāyanaṁ prayuñjīta tatpravakṣyāmi śōdhanam||24||

rasAyanAnAM dvividhaM prayogamRuShayo viduH|

kuTIprAveshikaM caiva vAtAtapikameva ca||16||

kuTIprAveshikasyAdau vidhiH samupadekShyate|

nRupavaidyadvijAtInAM sAdhUnAM puNyakarmaNAm||17||

nivAse nirbhaye shaste prApyopakaraNe pure|

dishi pUrvottarasyAM ca subhUmau kArayet kuTIm||18||

vistArotsedhasampannAM trigarbhAM sUkShmalocanAm|

ghanabhittimRutusukhAM suspaShTAM manasaH priyAm||19||

shabdAdInAmashastAnAmagamyaM strIvivarjitAm|

iShTopakaraNopetAM sajjavaidyauShadhadvijAm [1] ||20||

athodagayane shukle tithinakShatrapUjite|

muhUrtakaraNopete prashaste kRutavApanaH||21||

dhRutismRutibalaM kRutvA shraddadhAnaH samAhitaH|

vidhUya mAnasAn doShAn maitrIM bhUteShu cintayan||22||

devatAH pUjayitvA~agre dvijAtIMshca pradakShiNam|

devagobrAhmaNAn kRutvA tatastAM pravishet kuTIm||23||

tasyAM saMshodhanaiH shuddhaH sukhI jAtabalaH punaH|

rasAyanaM prayu~jjIta tatpravakShyAmi shodhanam||24||

The propounders have described two methods of the administration of ''rasayana'' therapy, namely:

#''kutipraveshika'' (indoor) and
#''vatatapika'' (outdoor).

Firstly, the procedure of indoor treatment will be described. For this a cottage should be built in an auspicious ground, facing eastward or northward and in a locality inhabited by king, physicians and ''brahmanas'', holy saints, is free from dangers, is auspicious and has easy availability of necessary materials. The cottage should have sufficient space and height, three interior chambers one after the other, a small opening, and thick walls and should be comfortable for the seasons, neatly clean and favorable for the treatment. It should be impermeable for undesirable sound etc. (sense objects), free from women, equipped with necessary accessories and attended by physicians with medicines and ''brahmanas''.

Now, in northerly course of the sun, bright fortnight and auspicious date, star, hour and ''karana'', one having clean- shaved, with strong restraint and memory, faith and focused mind, and stress-free state, feeling companionship with all the creatures, having worshipped the gods and ''brahmanas'' first and keeping the gods, cow and ''brahmanas'' to the right side, one should enter the cottage and be cleansed and thereafter when he feels happy and strong, he should use ''rasayana'' treatment. Further I shall talk about the cleansing procedures. [16-24]

===== Body purification before ''rasayana'' treatment =====

हरीतकीनां चूर्णानि सैन्धवामलके गुडम्|

वचां विडङ्गं रजनीं पिप्पलीं विश्वभेषजम्||२५||

पिबेदुष्णाम्बुना जन्तुःस्नेहस्वेदोपपादितः|

तेन शुद्धशरीराय कृतसंसर्जनाय च||२६||

त्रिरात्रं यावकं दद्यात् पञ्चाहंवाऽपि सर्पिषा|

सप्ताहं वा पुराणस्य यावच्छुद्धेस्तु वर्चसः||२७||

शुद्धकोष्ठं तु तं ज्ञात्वा रसायनमुपाचरेत्|

वयःप्रकृतिसात्म्यज्ञो यौगिकं यस्य यद्भवेत्||२८||

harītakīnāṁ cūrṇāni saindhavāmalakē guḍam|

vacāṁ viḍaṅgaṁ rajanīṁ pippalīṁ viśvabhēṣajam||25||

pibēduṣṇāmbunā jantuḥ snēhasvēdōpapāditaḥ|

tēna śuddhaśarīrāya kr̥tasaṁsarjanāya ca||26||

trirātraṁ yāvakaṁ dadyāt pañcāhaṁ vā'pi sarpiṣā|

saptāhaṁ vā purāṇasya yāvacchuddhēstu varcasaḥ||27||

śuddhakōṣṭhaṁ tu taṁ jñātvā rasāyanamupācarēt|

vayaḥprakr̥tisātmyajñō yaugikaṁ yasya yadbhavēt||28||

harItakInAM cUrNAni saindhavAmalake guDam|

vacAM viDa~ggaM rajanIM pippalIM vishvabheShajam||25||

pibeduShNAmbunA jantuH snehasvedopapAditaH|

tena shuddhasharIrAya kRutasaMsarjanAya ca||26||

trirAtraM yAvakaM dadyAt pa~jcAhaM vA~api sarpiShA|

saptAhaM vA purANasya yAvacchuddhestu varcasaH||27||

shuddhakoShThaM tu taM j~jAtvA rasAyanamupAcaret|

vayaHprakRutisAtmyaj~jo yaugikaM yasya yadbhavet||28||

The individual scheduled to undergo ''rasayana'' treatment, adequately oleated and fomented, should take formulations with hot water consisting of the powders of ''haritaki'', rock salt, ''amalaka'', jaggery, ''vacha'', ''vidanga'', ''haridra'', long pepper and dry ginger. When he is evacuated properly by this procedure and has resumed the routine dietetic regimen, he should be given barley preparation added with ghee for three, five or seven days (according to measure of evacuation) till the accumulated feces are eliminated. Thus, when he is considered as having cleansed properly, the physician should administer the appropriately chosen ''rasayana'' (drug) in consideration of his age, constitution and suitability. [25-28]

===== Properties of ''Haritaki'' and ''Amalaki'' =====

हरीतकीं पञ्चरसामुष्णामलवणां शिवाम्|

दोषानुलोमनीं लघ्वींविद्याद्दीपनपाचनीम्||२९||

आयुष्यां पौष्टिकीं धन्यां वयसः स्थापनीं पराम्|

सर्वरोगप्रशमनींबुद्धीन्द्रियबलप्रदाम्||३०||

कुष्ठं गुल्ममुदावर्तं शोषं पाण्ड्वामयंमदम्|

अर्शांसि ग्रहणीदोषं पुराणं विषमज्वरम्||३१||

हृद्रोगं सशिरोरोगमतीसारमरोचकम्|

कासं प्रमेहमानाहं प्लीहानमुदरं नवम्||३२||

कफप्रसेकं वैस्वर्यं वैवर्ण्यं कामलां क्रिमीन्|

श्वयथुं तमकं छर्दिं क्लैब्यमङ्गावसादनम्||३३||

स्रोतोविबन्धान् विविधान् प्रलेपं हृदयोरसोः|

स्मृतिबुद्धिप्रमोहं च जयेच्छीघ्रं हरीतकी||३४||

(अजीर्णिनो रूक्षभुजः स्त्रीमद्यविषकर्शिताः|

सेवेरन्नाभयामेते क्षुत्तृष्णोष्णार्दिताश्चये)||३५||

तान् गुणांस्तानि कर्माणि विद्यादामलकीष्वपि|

यान्युक्तानि हरीतक्या वीर्यस्य तु विपर्ययः||३६||

अतश्चामृतकल्पानि विद्यात् कर्मभिरीदृशैः|

हरीतकीनां शस्यानि भिषगामलकस्य च||३७||

harītakīṁ pañcarasāmuṣṇāmalavaṇāṁ śivām|

dōṣānulōmanīṁ laghvīṁ vidyāddīpanapācanīm||29||

āyuṣyāṁ pauṣṭikīṁ dhanyāṁ vayasaḥ sthāpanīṁ parām|

sarvarōgapraśamanīṁ buddhīndriyabalapradām||30||

kuṣṭhaṁ gulmamudāvartaṁ śōṣaṁ pāṇḍvāmayaṁ madam|

arśāṁsi grahaṇīdōṣaṁ purāṇaṁ viṣamajvaram||31||

hr̥drōgaṁ saśirōrōgamatīsāramarōcakam|

kāsaṁ pramēhamānāhaṁ plīhānamudaraṁ navam||32||

kaphaprasēkaṁ vaisvaryaṁ vaivarṇyaṁ kāmalāṁ krimīn|

śvayathuṁ tamakaṁ chardiṁ klaibyamaṅgāvasādanam||33||

srōtōvibandhān vividhān pralēpaṁ hr̥dayōrasōḥ|

smr̥tibuddhipramōhaṁ ca jayēcchīghraṁ harītakī||34||

(ajīrṇinō rūkṣabhujaḥ strīmadyaviṣakarśitāḥ|

sēvērannābhayāmētē kṣuttr̥ṣṇōṣṇārditāśca yē)||35||

tān guṇāṁstāni karmāṇi vidyādāmalakīṣvapi|

yānyuktāni harītakyā vīryasya tu viparyayaḥ||36||

ataścāmr̥takalpāni vidyāt karmabhirīdr̥śaiḥ|

harītakīnāṁ śasyāni bhiṣagāmalakasya ca||37||

harItakIM pa~jcarasAmuShNAmalavaNAM shivAm|

doShAnulomanIM laghvIM vidyAddIpanapAcanIm||29||

AyuShyAM pauShTikIM dhanyAM vayasaH sthApanIM parAm|

sarvarogaprashamanIM buddhIndriyabalapradAm||30||

kuShThaM gulmamudAvartaM shoShaM pANDvAmayaM madam|

arshAMsi grahaNIdoShaM purANaM viShamajvaram||31||

hRudrogaM sashirorogamatIsAramarocakam|

kAsaM pramehamAnAhaM plIhAnamudaraM navam||32||

kaphaprasekaM vaisvaryaM vaivarNyaM kAmalAM krimIn|

shvayathuM tamakaM chardiM klaibyama~ggAvasAdanam||33||

srotovibandhAn vividhAn pralepaM hRudayorasoH|

smRutibuddhipramohaM ca jayecchIghraM harItakI||34||

(ajIrNino [1] rUkShabhujaH strImadyaviShakarshitAH|

severannAbhayAmete kShuttRuShNoShNArditAshca ye)||35||

tAn guNAMstAni karmANi vidyAdAmalakIShvapi|

yAnyuktAni harItakyA vIryasya tu viparyayaH||36||

atashcAmRutakalpAni vidyAt karmabhirIdRushaiH|

harItakInAM shasyAni bhiShagAmalakasya ca||37||

''Haritaki'' has five tastes devoid of saline taste, is hot, wholesome, carminative, light, appetizer, digestive, life promoting, tonic, excellent sustainer of youthfulness, relieves all diseases and affords strength to all sense organs. It alleviates skin disorders including leprosy, ''gulma, udavarta,'' phthisis, anemia, degeneration, piles, disorders of ''grahani'', chronic intermittent fever, heart disease, head disease, diarrhea, anorexia, cough, urinary diseases and diabetes, flatulence, splenomegaly, acute abdominal disorders, excessive secretion of mucus, hoarseness of voice, disorders of complexion, jaundice,worms oedema, bronchial asthma, vomiting, impotency, lassitude in organs, micro-obstructive disorders, feeling of slugged heart and chest, sudden impairment of memory and intellect.

(The individuals having indigestion, consumption of rough food, emaciated by indulgence in women, wine and poisonous substances and afflicted with hunger, thirst and heat should avoid prolong use of ''haritaki''.)

''Amlaki'' has the same properties and actions as ''haritaki'', only the bio-potency is different (''haritaki'' being hot while ''amalaki'' is cold.)

Thus, looking to these actions, one should regard the fruits of ''haritaki'' as well as ''amlaki'' like nectar. [29-37]

===== Qualities of ideal drugs for therapeutic use =====

ओषधीनां परा भूमिर्हिमवाञ् शैलसत्तमः|

तस्मात्फलानि तज्जानि ग्राहयेत्कालजानि तु||३८||

आपूर्णरसवीर्याणि काले काले यथाविधि|

आदित्यपवनच्छायासलिलप्रीणितानि च||३९||

यान्यजग्धान्यपूतीनि निर्व्रणान्यगदानि च|

तेषां प्रयोगं वक्ष्यामि फलानां कर्म चोत्तमम्||४०||

ōṣadhīnāṁ parā bhūmirhimavāñ śailasattamaḥ|

tasmātphalāni tajjāni grāhayētkālajāni tu||38||

āpūrṇarasavīryāṇi kālē kālē yathāvidhi|

ādityapavanacchāyāsalilaprīṇitāni ca||39||

yānyajagdhānyapūtīni nirvraṇānyagadāni ca|

tēṣāṁ prayōgaṁ vakṣyāmi phalānāṁ karma cōttamam||40||

oShadhInAM parA bhUmirhimavA~j shailasattamaH|

tasmAtphalAni tajjAni grAhayetkAlajAni tu||38||

ApUrNarasavIryANi kAle kAle yathAvidhi|

AdityapavanacchAyAsalilaprINitAni ca||39||

yAnyajagdhAnyapUtIni nirvraNAnyagadAni ca|

teShAM prayogaM vakShyAmi phalAnAM karma cottamam||40||

Himalaya is excellent among the mountains, which is the best habitat of medicinal plants. Hence one should obtain the fruits grown there in proper time, mature with taste and potency, replenished with the sun, air, shade and water in respective seasons according to need, and which are uneaten, un-purified, uninjured and non toxic. The excellent actions and uses of these fruits will be described now. [38-40]

===== ''Brahma Rasayanam'' =====

पञ्चानां पञ्चमूलानां भागान् दशपलोन्मितान्|

हरीतकीसहस्रं च त्रिगुणामलकं नवम्||४१||

विदारिगन्धां बृहतीं पृश्निपर्णीं निदिग्धिकाम्|

विद्याद्विदारिगन्धाद्यं श्वदंष्ट्रापञ्चमं गणम्||४२||

बिल्वाग्निमन्थश्योनाकं काश्मर्यमथ पाटलाम्|

पुनर्नवां शूर्पपर्ण्यौ बलामेरण्डमेव च||४३||

जीवकर्षभकौ मेदां जीवन्तीं सशतावरीम्|

शरेक्षुदर्भकाशानां शालीनां मूलमेव च||४४||

इत्येषां पञ्चमूलानां पञ्चानामुपकल्पयेत्|

भागान् यथोक्तांस्तत्सर्वं साध्यं दशगुणेऽम्भसि||४५||

दशभागावशेषं तु पूतं तं ग्राहयेद्रसम्|

हरीतकीश्च ताः सर्वाः सर्वाण्यामलकानि च||४६||

तानि सर्वाण्यनस्थीनि फलान्यापोथ्य कूर्चनैः|

विनीय तस्मिन्निर्यूहे चूर्णानीमानिदापयेत्||४७||

मण्डूकपर्ण्याः पिप्पल्याः शङ्खपुष्प्याः प्लवस्यच|

मुस्तानां सविडङ्गानां चन्दनागुरुणोस्तथा||४८||

मधुकस्य हरिद्राया वचायाः कनकस्य च|

भागांश्चतुष्पलान् कृत्वा सूक्ष्मैलायास्त्वचस्तथा||४९||

सितोपलासहस्रं च चूर्णितंतुलयाऽधिकम्|

तैलस्य द्व्याढकं तत्र दद्यात्त्रीणि च सर्पिषः||५०||

साध्यमौदुम्बरे पात्रे तत् सर्वं मृदुनाऽग्निना|

ज्ञात्वालेह्यमदग्धं च शीतं क्षौद्रेण संसृजेत्||५१||

क्षौद्रप्रमाणं स्नेहार्धं तत् सर्वं घृतभाजने|

तिष्ठेत्सम्मूर्च्छितं तस्य मात्रां काले प्रयोजयेत्||५२||

या नोपरुन्ध्यादाहारमेकं मात्रा जरांप्रति|

षष्टिकः पयसा चात्र जीर्णे भोजनमिष्यते||५३||

वैखानसा वालखिल्यास्तथा चान्ये तपोधनाः|

रसायनमिदं प्राश्यबभूवुरमितायुषः||५४||

मुक्त्वा जीर्णं वपुश्चाग्र्यमवापुस्तरुणं वयः|

वीततन्द्राक्लमश्वासा निरातङ्काः समाहिताः||५५||

मेधास्मृतिबलोपेताश्चिररात्रं तपोधनाः|

ब्राह्मं तपो ब्रह्मचर्यं चेरुश्चात्यन्तनिष्ठया||५६||

रसायनमिदं ब्राह्ममायुष्कामः प्रयोजयेत्|

दीर्घमायुर्वयश्चाग्र्यं कामांश्चेष्टान् समश्नुते||५७||

(इति ब्राह्मरसायनम्)|

pañcānāṁ pañcamūlānāṁ bhāgān daśapalōnmitān|

harītakīsahasraṁ ca triguṇāmalakaṁ navam||41||

vidārigandhāṁ br̥hatīṁ pr̥śniparṇīṁ nidigdhikām|

vidyādvidārigandhādyaṁśvadaṁṣṭrāpañcamaṁ gaṇam||42||

bilvāgnimanthaśyōnākaṁ kāśmaryamatha pāṭalām|

punarnavāṁ śūrpaparṇyau balāmēraṇḍamēva ca||43||

jīvakarṣabhakau mēdāṁ jīvantīṁ saśatāvarīm|

śarēkṣudarbhakāśānāṁ śālīnāṁ mūlamēva ca||44||

ityēṣāṁ pañcamūlānāṁ pañcānāmupakalpayēt|

bhāgān yathōktāṁstatsarvaṁ sādhyaṁ daśaguṇē'mbhasi||45||

daśabhāgāvaśēṣaṁ tu pūtaṁ taṁ grāhayēdrasam|

harītakīśca tāḥ sarvāḥ sarvāṇyāmalakāni ca||46||

tāni sarvāṇyanasthīni phalānyāpōthya kūrcanaiḥ|

vinīya tasminniryūhē cūrṇānīmāni dāpayēt||47||

maṇḍūkaparṇyāḥ pippalyāḥ śaṅkhapuṣpyāḥ plavasya ca|

mustānāṁ saviḍaṅgānāṁ candanāguruṇōstathā||48||

madhukasya haridrāyā vacāyāḥ kanakasyaca|

bhāgāṁścatuṣpalān kr̥tvā sūkṣmailāyāstvacastathā||49||

sitōpalāsahasraṁ ca cūrṇitaṁ tulayā'dhikam|

tailasya dvyāḍhakaṁ tatra dadyāttrīṇi ca sarpiṣaḥ||50||

sādhyamaudumbarē pātrē tat sarvaṁ mr̥dunā'gninā|

jñātvā lēhyamadagdhaṁ ca śītaṁ kṣaudrēṇa saṁsr̥jēt||51||

kṣaudrapramāṇaṁ snēhārdhaṁ tat sarvaṁ ghr̥tabhājanē|

tiṣṭhētsammūrcchitaṁ tasya mātrāṁ kālē prayōjayēt||52||

yā nōparundhyādāhāramēkaṁ mātrā jarāṁ prati|

ṣaṣṭikaḥ payasā cātra jīrṇēbhōjanamiṣyatē||53||

vaikhānasā vālakhilyāstathā cānyē tapōdhanāḥ|

rasāyanamidaṁ prāśya babhūvuramitāyuṣaḥ||54||

muktvā jīrṇaṁ vapuścāgryamavāpustaruṇaṁ vayaḥ|

vītatandrāklamaśvāsā nirātaṅkāḥ samāhitāḥ||55||

mēdhāsmr̥tibalōpētāścirarātraṁ tapōdhanāḥ|

brāhmaṁ tapō brahmacaryaṁ cēruścātyantaniṣṭhayā||56||

rasāyanamidaṁ brāhmamāyuṣkāmaḥ prayōjayēt|

dīrghamāyurvayaścāgryaṁ kāmāṁścēṣṭān samaśnutē||57||

(iti brāhmarasāyanam)

pa~jcAnAM pa~jcamUlAnAM bhAgAn dashapalonmitAn|

harItakIsahasraM ca triguNAmalakaM navam||41||

vidArigandhAM bRuhatIM pRushniparNIM nidigdhikAm|

vidyAdvidArigandhAdyaM shvadaMShTrApa~jcamaM gaNam||42||

bilvAgnimanthashyonAkaM kAshmaryamatha pATalAm|

punarnavAM shUrpaparNyau balAmeraNDameva ca||43||

jIvakarShabhakau medAM jIvantIM sashatAvarIm|

sharekShudarbhakAshAnAM shAlInAM mUlameva ca||44||

ityeShAM pa~jcamUlAnAM pa~jcAnAmupakalpayet|

bhAgAn yathoktAMstatsarvaM sAdhyaM dashaguNe~ambhasi||45||

dashabhAgAvasheShaM tu pUtaM taM grAhayedrasam|

harItakIshca tAH sarvAH sarvANyAmalakAni ca||46||

tAni sarvANyanasthIni phalAnyApothya kUrcanaiH|

vinIya tasminniryUhe cUrNAnImAni dApayet||47||

maNDUkaparNyAH pippalyAH sha~gkhapuShpyAH plavasya ca|

mustAnAM saviDa~ggAnAM candanAguruNostathA||48||

madhukasya haridrAyA vacAyAH kanakasya ca|

bhAgAMshcatuShpalAn kRutvA sUkShmailAyAstvacastathA||49||

sitopalAsahasraM ca cUrNitaM tulayA~adhikam|

tailasya dvyADhakaM tatra dadyAttrINi ca sarpiShaH||50||

sAdhyamaudumbare pAtre tat sarvaM mRudunA~agninA|

j~jAtvA lehyamadagdhaM ca shItaM kShaudreNa saMsRujet||51||

kShaudrapramANaM snehArdhaM tat sarvaM ghRutabhAjane|

tiShThetsammUrcchitaM tasya mAtrAM kAle prayojayet||52||

yA noparundhyAdAhAramekaM mAtrA jarAM prati|

ShaShTikaH payasA cAtra jIrNe bhojanamiShyate||53||

vaikhAnasA vAlakhilyAstathA cAnye tapodhanAH|

rasAyanamidaM prAshya babhUvuramitAyuShaH||54||

muktvA jIrNaM vapushcAgryamavApustaruNaM vayaH|

vItatandrAklamashvAsA nirAta~gkAH samAhitAH||55||

medhAsmRutibalopetAshcirarAtraM tapodhanAH|

brAhmaM tapo brahmacaryaM cerushcAtyantaniShThayA||56||

rasAyanamidaM brAhmamAyuShkAmaH prayojayet|

dIrghamAyurvayashcAgryaM kAmAMshceShTAn samashnute||57||

(iti brAhmarasAyanam)|

The five sets (or pentads) of ''panchamula'' are taken in quantities of 400gm (each of the pentad), along with the fresh fruits of ''haritaki'' and ''amlaki'' in number of one thousand and three thousand respectively. (The five pentads are as follows): ''shalaparni'', ''brihati'', ''prishiparni'', kanthakari, and ''gokshura'' constitute the ''vidarigandhadi'' group of five roots.

Similarly, ''bilwa, agnimantha,'' ''shyonaka, kashmarya'' and ''patala'' constitute the ''bilwadi'' pentad of roots. ''punarnava, mudagparni, mashaaparni, bala'' and ''eranda'' constitute ''punarnavadi'' pentad. ''jivaka rishabhaka, meda, jivanti'' and ''shatavari'' constitute ''jivakadi'' pentad. Roots of ''shara'', ''ikshu, darbha, kasha'' and ''shali'' constitute the ''sharadi'' pentad of roots. These five pentads are taken together and boiled in ten times quantity of water. When water is reduced to one tenth, it is brought down and filtered. On the other hand, the fruit of ''haritaki'' and ''amlaki'' are picked out, their seeds are removed and pounded well on stone slabs or in mortar. This is mixed in the above decoction and powder of the following drugs and substances are added to it- ''mandukaparni, pippali, shankhapushpi, plava, musta'', ''vidanga, chandana, aguru, manduka, haridra, vacha, nagakeshara, sukshma ela'' and ''twak'' each in quantity of 160 gm and sugar candy 44 kg, ''tila'' oil 5 kg 120 gm, ghee 7kg 680 gm are added to it. All this is cooked in copper utensil on mild fire. When it is converted in to linctus and is not burnt it is brought down. Honey is added to it in quantity of 3 kg 840gm, when it is cooked down. Now the preparation is kept in a vessel laced with ghee.

This preparation should be used in proper time and dose. The proper dose is that which does not disturb the digestion of the food. When the drug is digested the patient should take ''shashtika'' rice with milk.

By taking this ''rasayana'' drug the sages of ''vaikhanasa'' and ''balakhilya'' groups and other ones attained immeasurable life span; acquired excellent youth shedding off the rotten physique, became free from dullness, exhausation, dyspnoea and diseases; and endowed with full concentration, intellect and strength practised celibacy and spiritual penance with full devotion. An individual desirous of longevity should use this ''Brahma rasayana'' by which he attains long life, excellent (youthful) age and wellness. [41-57]

यथोक्तगुणानामामलकानां सहस्रं पिष्टस्वेदनविधिना पयस ऊष्मणा सुस्विन्नमनातपशुष्कमनस्थि चूर्णयेत्| तदामलकसहस्रस्वरसपरिपीतं स्थिरापुनर्नवाजीवन्तीनागबलाब्रह्मसुवर्चलामण्डूकपर्णीशतावरीशङ्खपुष्पीपिप्पलीवचाविडङ्गस्वयङ्गुप्तामृताचन्दनागुरुमधुकमधूकपुष्पोत्पलपद्ममालतीयुवतीयूथिकाचूर्णाष्टभागसंयुक्तं पुनर्नागबलासहस्रपलस्वरसपरिपीतमनातपशुष्कं द्विगुणितसर्पिषा क्षौद्रसर्पिषा वा क्षुद्रगुडाकृतिं कृत्वा शुचौ दृढे घृतभाविते कुम्भे भस्मराशेरधः स्थापयेदन्तर्भूमेः पक्षं कृतरक्षाविधानमथर्ववेदविदा, पक्षात्यये चोद्धृत्य कनकरजतताम्रप्रवालकालायसचूर्णाष्टभागसंयुक्तमर्धकर्षवृद्ध्या यथोक्तेन विधिना प्रातः प्रातः प्रयुञ्जानोऽग्निबलमभिसमीक्ष्य, जीर्णे च षष्टिकं पयसा ससर्पिष्कमुपसेवमानो यथोक्तान् गुणान् समश्नुत इति||५८||

yathōktaguṇānāmāmalakānāṁ sahasraṁ piṣṭasvēdanavidhinā payasa ūṣmaṇā susvinnamanātapaśuṣkamanasthi cūrṇayēt| tadāmalakasahasrasvarasaparipītaṁ
sthirāpunarnavājīvantīnāgabalābrahmasuvarcalāmaṇḍūkaparṇīśatāvarīśaṅkhapuṣpīpippalīvacāviḍaṅgasvayaṅguptāmr̥tācandanāguru
madhukamadhūkapuṣpōtpalapadmamālatīyuvatīyūthikācūrṇāṣṭabhāgasaṁyuktaṁ
punarnāgabalāsahasrapalasvarasaparipītamanātapaśuṣkaṁ dviguṇitasarpiṣā kṣaudrasarpiṣā vā kṣudraguḍākr̥tiṁ kr̥tvā śucau dr̥ḍhē ghr̥tabhāvitē kumbhē bhasmarāśēradhaḥ sthāpayēdantarbhūmēḥ pakṣaṁ kr̥tarakṣāvidhānamatharvavēdavidā, pakṣātyayē
cōddhr̥tyakanakarajatatāmrapravālakālāyasacūrṇāṣṭabhāgasaṁyuktamardhakarṣavr̥ddhyā yathōktēna vidhinā prātaḥ prātaḥ prayuñjānō'gnibalamabhisamīkṣya,
jīrṇē ca ṣaṣṭikaṁ payasā sasarpiṣkamupasēvamānō yathōktān guṇān samaśnuta
iti||58||

yathoktaguNAnAmAmalakAnAM sahasraM piShTasvedanavidhinA payasa UShmaNA susvinnamanAtapashuShkamanasthi cUrNayet|
tadAmalakasahasrasvarasaparipItaMsthirApunarnavAjIvantInAgabalAbrahmasuvarcalAmaNDUkaparNIshatAvarIsha~gkhapuShpIpippalIvacAviDa~ggasvaya~gguptAmRutA-candanAgurumadhukamadhUkapuShpotpalapadmamAlatIyuvatIyUthikAcUrNAShTabhAgasaMyuktaMpunarnAgabalAsahasrapalasvarasaparipItamanAtapashuShkaM dviguNitasarpiShA kShaudrasarpiShA vA kShudraguDAkRutiM kRutvA shucau dRuDhe ghRutabhAvitekumbhe bhasmarAsheradhaH sthApayedantarbhUmeH pakShaM kRutarakShAvidhAnamatharvavedavidA, pakShAtyaye coddhRutyakanakarajatatAmrapravAlakAlAyasacUrNAShTabhAgasaMyuktamardhakarShavRuddhyA yathoktena vidhinA prAtaH prAtaH prayu~jjAno~agnibalamabhisamIkShya,jIrNe ca ShaShTikaM payasA sasarpiShkamupasevamAno yathoktAn guNAn samashnuta iti||58||

The ''amlaki'' fruits having the above qualities are taken in the number of thousands and are steamed on the vapor of milk like the flour paste. When they are well steamed, they are taken out, dried in shade and are powdered after removing the seeds. This is impregnated with the juice of one thousand fresh fruits of ''amlaki'' and added with the powder of ''shalaparņi, punarnava, jivanti, nagabala,'' ''brahmasuvarchala, mandukaparni, shatavari, shankhapushpi, pippali, vacha, vidanga, kapikacchu, guduchi, chandan''. ''aguru'', ''madhuka'', flowers of ''madhuka, utpala, kamala, jati, taruņi,'' and ''yuthika'' in the quantity one eight of ''amlaki'' powder. This is again impregnated with the juice of ''nagabala'' in the quantity of 40 kg. and dried in shade. Then in double quantity ghee or ghee-honey mixed are added to it and is made in the shape of small boluses. This is kept in a clean and strong vessel oiled with ghee and is stored underground within the heap of ashes for a fortnight after having performed the spiritual rites through those who know Atharvaveda. After the fortnight is over, this should be taken out and added with the powder (''bhasma'') of gold, silver, copper, coral and iron in one eighth quantity.[58]

भवन्ति चात्र-

इदं रसायनं ब्राह्मं महर्षिगणसेवितम्|

भवत्यरोगो दीर्घायुः प्रयुञ्जानो महाबलः||५९||

कान्तः प्रजानांसिद्धार्थश्चन्द्रादित्यसमद्युतिः|

श्रुतं धारयते सत्त्वमार्षं चास्य प्रवर्तते||६०||

धरणीधरसारश्च वायुना समविक्रमः|

स भवत्यविषं चास्य गात्रे सम्पद्यते विषम्||६१||

(इति द्वितीयं ब्राह्मरसायनम्)|

bhavanti cātra-

idaṁ rasāyanaṁ brāhmaṁ maharṣigaṇasēvitam|

bhavatyarōgō dīrghāyuḥ prayuñjānō mahābalaḥ||59||

kāntaḥ prajānāṁ siddhārthaścandrādityasamadyutiḥ|

śrutaṁ dhārayatē sattvamārṣaṁ cāsya pravartatē||60||

dharaṇīdharasāraśca vāyunā samavikramaḥ|

sa bhavatyaviṣaṁ cāsya gātrē sampadyatēviṣam||61||

(iti dvitīyaṁ brāhmarasāyanam)|

bhavanti cAtra-

idaM rasAyanaM brAhmaM maharShigaNasevitam|

bhavatyarogo dIrghAyuH prayu~jjAno mahAbalaH||59||

kAntaH prajAnAM siddhArthashcandrAdityasamadyutiH|

shrutaM dhArayate sattvamArShaM cAsya pravartate||60||

dharaNIdharasArashca vAyunA samavikramaH|

sa bhavatyaviShaM cAsya gAtre sampadyate viSham||61||

(iti dvitIyaM brAhmarasAyanam)|

This ''rasayana'' preparation should be taken regularly in the dose of 5 gms gradually increasing with the same by the said method in every morning in consideration of the digestive capacity, after the consumed medication is digested, ''swastika'' rice along with milk added with ghee should be taken. This treatment affords one to achieve the therapeutic results mentioned above.

Here are the summarizing verses-

On using this ''brahma rasayana'', already used by great sages, the user becomes disease free, long lived and with great strength. He becomes charming to the world, with all mission fulfilled, having splendor like that of the moon and the sun, acquires and retains the knowledge. He is endowed with divine psyche, firmness like that of mountain, valor like that of wind. Even poison is reduced to non poison on coming in contact with his body. [59-61]

===== ''Chyavanaprasha'' =====

बिल्वोऽग्निमन्थः श्योनाकः काश्मर्यः पाटलिर्बला|

पर्ण्यश्चतस्रः पिप्पल्यः श्वदंष्ट्रा बृहतीद्वयम्||६२||

शृङ्गी तामलकी द्राक्षा जीवन्ती पुष्करागुरु|

अभया चामृता ऋद्धिर्जीवकर्षभकौ शटी||६३||

मुस्तं पुनर्नवा मेदा सैला चन्दनमुत्पलम्|

विदारी वृषमूलानि काकोली काकनासिका||६४||

एषां पलोन्मितान् भागाञ्छतान्यामलकस्य च|

पञ्च दद्यात्तदैकध्यं जलद्रोणे विपाचयेत्||६५||

ज्ञात्वा गतरसान्येतान्यौषधान्यथ तं रसम्|

तच्चामलकमुद्धृत्य निष्कुलं तैलसर्पिषोः||६६||

पलद्वादशके भृष्ट्वा दत्त्वा चार्धतुलां भिषक्|

मत्स्यण्डिकायाः पूताया लेहवत्साधु साधयेत्||६७||

षट्पलं मधुनश्चात्र सिद्धशीते प्रदापयेत्|

चतुष्पलं तुगाक्षीर्याः पिप्पलीद्विपलं तथा||६८||

पलमेकं निदध्याच्च त्वगेलापत्रकेशरात्|

इत्ययं च्यवनप्राशः परमुक्तो रसायनः||६९||

कासश्वासहरश्चैव विशेषेणोपदिश्यते|

क्षीणक्षतानां वृद्धानां बालानांचाङ्गवर्धनः||७०||

स्वरक्षयमुरोरोगं हृद्रोगं वातशोणितम्|

पिपासां मूत्रशुक्रस्थान् दोषांश्चाप्यपकर्षति||७१||

अस्य मात्रांप्रयुञ्जीत योपरुन्ध्यान्न भोजनम्|

अस्य प्रयोगाच्च्यवनःसुवृद्धोऽभूत्पुनर्युवा||७२||

मेधां स्मृतिं कान्तिमनामयत्वमायुःप्रकर्षं बलमिन्द्रियाणाम्|

स्त्रीषु प्रहर्षं परमग्निवृद्धिं वर्णप्रसादंपवनानुलोम्यम्||७३||

रसायनस्यास्य नरः प्रयोगाल्लभेत जीर्णोऽपि कुटीप्रवेशात्|

जराकृतं रूपमपास्य सर्वं बिभर्ति रूपं नवयौवनस्य||७४||

(इति च्यवनप्राशः)|

bilvō'gnimanthaḥ śyōnākaḥ kāśmaryaḥ pāṭalirbalā|

parṇyaścatasraḥ pippalyaḥ śvadaṁṣṭrā br̥hatīdvayam||62||

śr̥ṅgī tāmalakī drākṣā jīvantī puṣkarāguru|

abhayā cāmr̥tā r̥ddhirjīvakarṣabhakau śaṭī||63||

mustaṁ punarnavā mēdā sailā candanamutpalam|

vidārī vr̥ṣamūlāni kākōlī kākanāsikā||64||

ēṣāṁ palōnmitān bhāgāñchatānyāmalakasya ca|

pañca dadyāttadaikadhyaṁ jaladrōṇē vipācayēt||65||

jñātvā gatarasānyētānyauṣadhānyatha taṁ rasam|

taccāmalakamuddhr̥tya niṣkulaṁ tailasarpiṣōḥ||66||

paladvādaśakē bhr̥ṣṭvā dattvā cārdhatulāṁ bhiṣak|

matsyaṇḍikāyāḥ pūtāyā lēhavatsādhu sādhayēt||67||

ṣaṭpalaṁ madhunaścātra siddhaśītē pradāpayēt|

catuṣpalaṁ tugākṣīryāḥ pippalīdvipalaṁ tathā||68||

palamēkaṁ nidadhyācca tvagēlāpatrakēśarāt|

ityayaṁ cyavanaprāśaḥ paramuktō rasāyanaḥ||69||

kāsaśvāsaharaścaiva viśēṣēṇōpadiśyatē|

kṣīṇakṣatānāṁ vr̥ddhānāṁ bālānāṁ cāṅgavardhanaḥ||70||

svarakṣayamurōrōgaṁ hr̥drōgaṁ vātaśōṇitam|

pipāsāṁ mūtraśukrasthān dōṣāṁścāpyapakarṣati||71||

asya mātrāṁ prayuñjīta yōparundhyānna bhōjanam|

asya prayōgāccyavanaḥ suvr̥ddhō'bhūt punaryuvā||72||

mēdhāṁ smr̥tiṁ kāntimanāmayatvamāyuḥprakarṣaṁ balamindriyāṇām|

strīṣu praharṣaṁ paramagnivr̥ddhiṁ varṇaprasādaṁ pavanānulōmyam||73||

rasāyanasyāsya naraḥ prayōgāllabhēta jīrṇō'pi kuṭīpravēśāt|

jarākr̥taṁ rūpamapāsya sarvaṁ bibharti rūpaṁnavayauvanasya||74||

(iti cyavanaprāśaḥ)|

bilvo~agnimanthaH shyonAkaH kAshmaryaH pATalirbalA|

parNyashcatasraH pippalyaH shvadaMShTrA bRuhatIdvayam||62||

shRu~ggI tAmalakI drAkShA jIvantI puShkarAguru|

abhayA cAmRutA RuddhirjIvakarShabhakau shaTI||63||

mustaM punarnavA medA sailA candanamutpalam|

vidArI vRuShamUlAni kAkolI kAkanAsikA||64||

eShAM palonmitAn bhAgA~jchatAnyAmalakasya ca|

pa~jca dadyAttadaikadhyaM jaladroNe vipAcayet||65||

j~jAtvA gatarasAnyetAnyauShadhAnyatha taM rasam|

taccAmalakamuddhRutya niShkulaM tailasarpiShoH||66||

paladvAdashake bhRuShTvA dattvA cArdhatulAM bhiShak|

matsyaNDikAyAH pUtAyA lehavatsAdhu sAdhayet||67||

ShaTpalaM madhunashcAtra siddhashIte pradApayet|

catuShpalaM tugAkShIryAH pippalIdvipalaM tathA||68||

palamekaM nidadhyAcca tvagelApatrakesharAt|

ityayaM cyavanaprAshaH paramukto rasAyanaH||69||

kAsashvAsaharashcaiva visheSheNopadishyate|

kShINakShatAnAM vRuddhAnAM bAlAnAM cA~ggavardhanaH||70||

svarakShayamurorogaM hRudrogaM vAtashoNitam|

pipAsAM mUtrashukrasthAn doShAMshcApyapakarShati||71||

asya mAtrAM prayu~jjIta yoparundhyAnna bhojanam|

asya prayogAccyavanaH suvRuddho~abhUt punaryuvA||72||

medhAM smRutiM kAntimanAmayatvamAyuHprakarShaM balamindriyANAm|

strIShu praharShaM paramagnivRuddhiM varNaprasAdaM pavanAnulomyam||73||

rasAyanasyAsya naraH prayogAllabheta jIrNo~api kuTIpraveshAt|

jarAkRutaM rUpamapAsya sarvaM bibharti rUpaM navayauvanasya||74||

(iti cyavanaprAshaH)|

40 Gms of each of ''bilwa, agnimantha, shyonaka, kashmarya, patala, bala,'' four leaved herbs (''shalaparni, prishniparni, mudgaparni, mashaparni''), ''pippali, shvadamshtra, brihati, kantakari, karkatshringi, tamalaki, draksha, jivanti, pushkaramula, aguru, abhaya, amrita, riddhi, jivaka, rishabhaka, shati, musta, punarnava, meda, ela, chandana, utpala, vidari, vasa (roots), kakoli'' and ''kakanasa'' and 500 fruits of ''amalaki''– all these put together should be boiled in water measuring 100 litres 240 ml. when the drugs are extracted completely the decoction should be brought down. The fruits of ''amalaki'' also should be taken out and their seeds are removed. Then the fruit pulp should be fried in ''tila'' oil and ghee (mixed) in quantity of 480 gms. Now it should be cooked in the above decoction adding to it 2 kg of clean sugar candy and prepared into a linctus. When it is self cooked, 240 gms of honey should be added to it. in the end 160 gms ''twak, ela, patra'' and ''nagakeshara'' (combined together) should be added. This is the famous ''chyavanaprasha'', an excellent ''rasayana''. Particularly it alleviates cough and dyspnea, is useful for the wasted, injured and old people and promotes development of children. It alleviates hoarseness of voice, chest disease, heart disease, ''vatarakta'', thirst and disorders of urine and semen. It should be taken in the dose which does not interfere with the food intake and digestion. By consuming this ''rasayana'' preparation, the extremely old sage Chyavana regained youthful age. If this ''rasayana'' is used by the indoor method, even the old attains intellect, memory, luster, freedom from disease, longevity, strength of senses, sexual vigor, adequate ''agni'' function (digestion and metabolism), fairness of complexion and appropriate discharge of flatus. The consumer of this ''rasayana'' gets rid of senility and enjoys youthfulness. [62-74]

===== ''Amalaka Rasayana'' =====

अथामलकहरीतकीनामामलकबिभीतकानांहरीतकीबिभीतकानामामलकहरीतकीबिभीतकानां वा पलाशत्वगवनद्धानांमृदाऽवलिप्तानांकुकूलस्विन्नानामकुलकानां पलसहस्रमुलूखले सम्पोथ्य दधिघृतमधुपललतैलशर्करासंयुक्तं भक्षयेदनन्नभुग्यथोक्तेन विधिना; तस्यान्ते यवाग्वादिभिः प्रत्यवस्थापनम् अभ्यङ्गोत्सादनं सर्पिषा यवचूर्णैश्च, अयं च रसायनप्रयोगप्रकर्षो द्विस्तावदग्निबलमभिसमीक्ष्यप्रतिभोजनं यूषेण पयसा वा षष्टिकः ससर्पिष्कः, अतः परं यथासुखविहारः कामभक्ष्यः स्यात्| अनेन प्रयोगेणर्षयः पुनर्युवत्वमवापुर्बभूवुश्चानेकवर्षशतजीविनो निर्विकाराः परं शरीरबुद्धीन्द्रियबलसमुदिताश्चेरुश्चात्यन्तनिष्ठया तपः||७५||

(इतिचतुर्थामलकरसायनम्)|

athāmalakaharītakīnāmāmalakabibhītakānāṁharītakībibhītakānāmāmalakaharītakībibhītakānāṁ vā palāśatvagavanaddhānāṁ mr̥dā'valiptānāṁ kukūlasvinnānāmakulakānāṁ palasahasramulūkhalē sampōthya dadhighr̥tamadhupalalatailaśarkarāsaṁyuktaṁbhakṣayēdanannabhugyathōktēnavidhinā; tasyāntē yavāgvādibhiḥ pratyavasthāpanam abhyaṅgōtsādanaṁ
sarpiṣā yavacūrṇaiśca, ayaṁ ca rasāyanaprayōgaprakarṣō dvistāvadagnibalamabhisamīkṣyapratibhōjanaṁ yūṣēṇa payasā vā ṣaṣṭikaḥ sasarpiṣkaḥ, ataḥ paraṁ yathāsukhavihāraḥ kāmabhakṣyaḥ syāt| anēna prayōgēṇarṣayaḥ punaryuvatvamavāpurbabhūvuścānēkavarṣaśatajīvinō nirvikārāḥ paraṁ śarīrabuddhīndriyabalasamuditāścēruścātyantaniṣṭhayā tapaḥ||75||

(iti caturthāmalakarasāyanam)|

athAmalakaharItakInAmAmalakabibhItakAnAM harItakIbibhItakAnAmAmalakaharItakIbibhItakAnAM vA palAshatvagavanaddhAnAM mRudA~avaliptAnAMkukUlasvinnAnAmakulakAnAM palasahasramulUkhale sampothya dadhighRutamadhupalalatailasharkarAsaMyuktaM bhakShayedanannabhugyathoktena vidhinA;tasyAnte yavAgvAdibhiH pratyavasthApanam [1] , abhya~ggotsAdanaM sarpiShA yavacUrNaishca, ayaM ca rasAyanaprayogaprakarShodvistAvadagnibalamabhisamIkShya [2] , pratibhojanaM yUSheNa payasA vA ShaShTikaH sasarpiShkaH, ataH paraM yathAsukhavihAraH kAmabhakShyaH syAt|
anena prayogeNarShayaH punaryuvatvamavApurbabhUvushcAnekavarShashatajIvino nirvikArAH paraMsharIrabuddhIndriyabalasamuditAshcerushcAtyantaniShThayA tapaH||75||

(iti caturthAmalakarasAyanam)|

The fruits of ''haritaki'' and ''amalaka'' or ''amalaka'' and ''bibhitaka'' or ''haritaki'' and ''bibhitaka'' or ''haritaki'', ''amalaka'' and ''bibhitaka'' should be wrapped with the bark of ''palasha'' tree and after having been pasted with mud should be cooked on charcoal. (when they are well cooked) their seeds be removed and 40 kg of this material should be pounded in a mortar and added with curd, ghee, honey, sesame paste, ''tila'' oil and sugar. This should be consumed on empty stomach by the above method. After the course of treatment, one should be brought back to its normal state by intake of gruel etc. he should also be massaged and anointed with ghee and barley powder. This is the limit of the use of the ''rasayana''. Keeping in view the power of digestion, he should be given diet consisting of ''swastika'' rice added with ghee along with soup or milk for the period double of the same for treatment. Thereafter he may move and eat according to pleasure. By this treatment, the sages regained youthfulness and attained disease free life of many hundreds of years, and endowed with the strength of physique, intellect and sense practiced penance with utmost devotion. (75)

===== ''Haritaki'' formulation =====

हरीतक्यामलकबिभीतकपञ्चपञ्चमूलनिर्यूहेपिप्पलीमधुकमधूककाकोलीक्षीरकाकोल्यात्मगुप्ताजीवकर्षभकक्षीरशुक्लाकल्कसम्प्रयुक्तेनविदारीस्वरसेनक्षीराष्टगुणसम्प्रयुक्तेन च सर्पिषः कुम्भं साधयित्वा प्रयुञ्जानोऽग्निबलसमांमात्रां जीर्णे च क्षीरसर्पिर्भ्यां शालिषष्टिकमुष्णोदकानुपानमश्नञ्जराव्याधिपापाभिचारव्यपगतभयःशरीरेन्द्रियबुद्धिबलमतुलमुपलभ्याप्रतिहतसर्वारम्भःपरमायुरनवाप्नुयात्|७६||

(इति पञ्चमो हरीतकीयोगः)|

harītakyāmalakabibhītakapañcapañcamūlaniryūhēpippalīmadhukamadhūkakākōlīkṣīrakākōlyātmaguptājīvakarṣabhakakṣīraśuklākalkasamprayuktēnavidārīsvarasēna kṣīrāṣṭaguṇasamprayuktēna ca sarpiṣaḥ kumbhaṁ sādhayitvā prayuñjānō'gnibalasamāṁ mātrāṁ jīrṇē ca kṣīrasarpirbhyāṁśāliṣaṣṭikamuṣṇōdakānupānamaśnañjarāvyādhipāpābhicāravyapagatabhayaḥśarīrēndriyabuddhibalamatulamupalabhyāpratihatasarvārambhaḥ paramāyuranavāpnuyāt||76||

(iti pañcamō harītakīyōgaḥ)|

harItakyAmalakabibhItakapa~jcapa~jcamUlaniryUhe pippalImadhukamadhUkakAkolIkShIrakAkolyAtmaguptAjIvakarShabhakakShIrashuklAkalkasamprayuktenavidArIsvarasena kShIrAShTaguNasamprayuktena ca sarpiShaH kumbhaM sAdhayitvA prayu~jjAno~agnibalasamAM [1] mAtrAM jIrNe ca kShIrasarpirbhyAMshAliShaShTikamuShNodakAnupAnamashna~jjarAvyAdhipApAbhicAravyapagatabhayaH sharIrendriyabuddhibalamatulamupalabhyApratihatasarvArambhaHparamAyuranavApnuyAt||76||

(iti pa~jcamo harItakIyogaH)|

The decoction of ''haritaki, amalaka, bibhitaka,'' and five root pentads added with the paste of ''pippali, madhuka, kakoli, ksheerakakoli,'' ''atmagupta, jeevaka, rshabhaka and ksheeravidari,'' then juice of ''vidari'' and eight times milk is added to ghee in quantity of 20 kg 480 gms and cooked properly. One should use it in proper dose according to his digestive capacity. After the drug is digested, he should take the diet consisting of ''shali'' and ''shashtika'' rice along with milk and ghee with the after drink of warm water.

By this one becomes free from the fear of old age, diseases, afflictions and spells and attaining amazing bodily strength. His senses and intellect become unobstructed in all his activities and he enjoys full life span.[76]

हरीतक्यामलकबिभीतकहरिद्रास्थिराबलाविडङ्गामृतवल्लीविश्वभेषजमधुकपिप्पलीसोमवल्कसिद्धेन क्षीरसर्पिषा मधुशर्कराभ्यामपि च सन्नीयामलकस्वरसशतपरिपीतमामलकचूर्णमयश्चूर्णचतुर्भागसम्प्रयुक्तंपाणितलमात्रं प्रातः प्रातः प्राश्य यथोक्तेन विधिना सायं मुद्गयूषेण पयसा वा ससर्पिष्कंशालिषष्टिकान्नमश्नीयात्, त्रिवर्षप्रयोगादस्य वर्षशतमजरं वयस्तिष्ठति,श्रुतमवतिष्ठते, सर्वामयाः प्रशाम्यन्ति, विषमविषं भवति गात्रे, गात्रमश्मवत्स्थिरीभवति, अधृष्यो भूतानांभवति||७७||

harītakyāmalakabibhītakaharidrāsthirābalāviḍaṅgāmr̥tavallīviśvabhēṣajamadhukapippalīsōmavalkasiddhēna kṣīrasarpiṣāmadhuśarkarābhyāmapi ca sannīyāmalakasvarasaśataparipītamāmalakacūrṇamayaścūrṇacaturbhāgasamprayuktaṁ pāṇitalamātraṁ prātaḥ prātaḥ prāśya yathōktēna vidhinā sāyaṁ mudgayūṣēṇa payasā vā sasarpiṣkaṁ śāliṣaṣṭikānnamaśnīyāt, trivarṣaprayōgādasya varṣaśatamajaraṁ vayastiṣṭhati, śrutamavatiṣṭhatē, sarvāmayāḥ praśāmyanti, viṣamaviṣaṁ bhavati gātrē, gātramaśmavat sthirībhavati, adhr̥ṣyō bhūtānāṁbhavati||77||

harItakyAmalakabibhItakaharidrAsthirAbalAviDa~ggAmRutavallIvishvabheShajamadhukapippalIsomavalkasiddhena [1] kShIrasarpiShA madhusharkarAbhyAmapi casannIyAmalakasvarasashataparipItamAmalakacUrNamayashcUrNacaturbhAgasamprayuktaM pANitalamAtraM prAtaH prAtaH prAshya yathoktena vidhinA sAyaMmudgayUSheNa payasA vA sasarpiShkaM shAliShaShTikAnnamashnIyAt, trivarShaprayogAdasya varShashatamajaraM vayastiShThati, shrutamavatiShThate,sarvAmayAH prashAmyanti, viShamaviShaM bhavati gAtre, gAtramashmavat sthirIbhavati, adhRuShyo bhUtAnAM bhavati||77||

Ghee extracted from milk is cooked with ''haritaki, amalaka, bibhitaka, haridra, sthira, bala, vidanga, amritavalli, vishvabheshaja, madhuka,'' ''pippali'' and ''katphala''. This (ghee) along with honey and sugar is mixed with the ''amalaka'' powder impregnated hundred times with the juice of ''amalaka'' fruits and added with iron powder in ¼ quantity. 10 gms of this formulation should be taken in every morning by the above method. In the evening, patient should take diet consisting of ''shali'' and ''shashtika'' rice added with ghee along with the green gram soup or milk. If this formulation is used regularly for three years, the person attains a life span of hundred years free from old age, acquires knowledge, his diseases are alleviated, poison becomes in-effective in his body which is rendered as stone and he becomes invincible for the organisms. [77]

===== Summary =====

भवन्तिचात्र-

यथाऽमराणाममृतं यथा भोगवतांसुधा|

तथाऽभवन्महर्षीणां रसायनविधिपुरा||७८||

न जरां न च दौर्बल्यं नातुर्यं निधनं न च|

जग्मुर्वर्षसहस्राणि रसायनपराः पुरा||७९||

न केवलं दीर्घमिहायुरश्नुते रसायनं योविधिवन्निषेवते|

गतिं स देवर्षिनिषेवितां शुभां प्रपद्यते ब्रह्म तथेति चाक्षयम्||८०||

bhavanticātra-

yathā'marāṇāmamr̥taṁ yathā bhōgavatāṁ sudhā|

tathā'bhavanmaharṣīṇāṁ rasāyanavidhiḥpurā||78||

na jarāṁ na ca daurbalyaṁ nāturyaṁ nidhanaṁ na ca|

jagmurvarṣasahasrāṇi rasāyanaparāḥ purā||79||

na kēvalaṁ dīrghamihāyuraśnutē rasāyanaṁ yō vidhivanniṣēvatē|

gatiṁ sa dēvarṣiniṣēvitāṁ śubhāṁ prapadyatē brahma athēti cākṣayam||80||

bhavanti cAtra-

yathA~amarANAmamRutaM yathA bhogavatAM sudhA|

tathA~abhavanmaharShINAM rasAyanavidhiH purA||78||

na jarAM na ca daurbalyaM nAturyaM nidhanaM na ca|

jagmurvarShasahasrANi rasAyanaparAH purA||79||

na kevalaM dIrghamihAyurashnute rasAyanaM yo vidhivanniShevate|

gatiM sa devarShiniShevitAM shubhAM prapadyate brahma tatheti cAkShayam [2] ||80||

Here are the verses-
As was nectar for the Gods and ambrosia for the serpents so was the ''rasayana'' treatment for the great sages in early times. The individuals using ''rasayana'' treatment in the early ages lived for thousands of years unaffected by senescence, debility, illness and death.
One who uses the ''rasayana'' treatment methodically attains not only longevity but also the auspicious status enjoyed by the godly sages and finally oneness with indestructible God. [78-80]

तत्रश्लोकः-

अभयामलकीयेऽस्मिन् षड्योगाः परिकीर्तिताः|

रसायनानां सिद्धानामायुर्यैरनुवर्तते||८१||

tatra ślōkaḥ-

abhayāmalakīyē'smin ṣaḍyōgāḥ parikīrtitāḥ|

rasāyanānāṁ siddhānāmāyuryairanuvartatē||81||

tatra shlokaH-

abhayAmalakIye~asmin ShaDyogAH parikIrtitAH|

rasAyanAnAM siddhAnAmAyuryairanuvartate||81||

Now the summing up verse-
Thus, in the quarter of ''haritaki, amalaka'' etc. six accomplished ''rasayana'' formulations have been described which promote life.[81]

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृतेचिकित्सास्थानेरसायनाध्यायेऽभयामलकीयो नाम रसायनपादः प्रथमः||१||

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsāsthānē rasāyanādhyāyē'bhayāmalakīyō nāma rasāyanapādaḥ prathamaḥ||1||

ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye~abhayAmalakIyo nAma rasAyanapAdaH prathamaH||1||

Thus ends the first quarter of ''haritaki, amalaka'' etc. in the chapter on ''rasayana'' in [[Chikitsa Sthana]] in the treatise composed of Agnivesha and redacted by Charak. [1]

==== Part II- ''Pranakamiyam Rasayana pada'' ====

अथातः प्राणकामीयं रसायनपादं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

athātaḥ prāṇakāmīyaṁ rasāyanapādaṁvyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAtaH prANakAmIyaM rasAyanapAdaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||

Now I shall deliberate on the quarter of the chapter on ''Rasayana'' on desire for vital breath etc. As propounded by Lord Atreya. [1-2]

===== Benefits of ''Rasayana'' and effects of domestic food and lifestyle =====

प्राणकामाःशुश्रूषध्वमिदमुच्यमानममृतमिवापरमदितिसुतहितकरमचिन्त्याद्भुतप्रभावमायुष्यमारोग्यकरं वयसः स्थापनं निद्रातन्द्राश्रमक्लमालस्यदौर्बल्यापहरमनिलकफपित्तसाम्यकरंस्थैर्यकरमबद्धमांसहरमन्तरग्निसन्धुक्षणं प्रभावर्णस्वरोत्तमकरं रसायनविधानम्| अनेन च्यवनादयो महर्षयः पुनर्युवत्वमापुर्नारीणां चेष्टतमा बभूवुः, स्थिरसमसुविभक्तमांसाः, सुसंहतस्थिरशरीराः, सुप्रसन्नबलवर्णेन्द्रियाः, सर्वत्राप्रतिहतपराक्रमाः, क्लेशसहाश्च| सर्वे शरीरदोषा भवन्ति ग्राम्याहारादम्ललवणकटुकक्षारशुष्कशाकमांसतिलपललपिष्टान्नभोजिनांविरूढनवशूकशमीधान्यविरुद्धासात्म्यरूक्षक्षाराभिष्यन्दिभोजिनांक्लिन्नगुरुपूतिपर्युषितभोजिनां विषमाध्यशनप्रायाणां दिवास्वप्नस्त्रीमद्यनित्यानांविषमातिमात्रव्यायामसङ्क्षोभितशरीराणांभयक्रोधशोकलोभमोहायासबहुलानाम्; अतोनिमित्तं हि शिथिलीभवन्ति मांसानि, विमुच्यन्ते सन्धयः, विदह्यते रक्तं, विष्यन्दते चानल्पं मेदः, नसन्धीयतेऽस्थिषुमज्जा, शुक्रं न प्रवर्तते, क्षयमुपैत्योजः; स एवम्भूतो ग्लायति, सीदति, निद्रातन्द्रालस्यसमन्वितो निरुत्साहः श्वसिति, असमर्थश्चेष्टानां शारीरमानसीनां, नष्टस्मृतिबुद्धिच्छायो रोगाणामधिष्ठानभूतो न सर्वमायुरवाप्नोति| तस्मादेतान् दोषानवेक्षमाणः सर्वान् यथोक्तानहितानपास्याहारविहारान् रसायनानि प्रयोक्तुमर्हतीत्युक्त्वा भगवान् पुनर्वसुरात्रेय उवाच-||३||

Prāṇakāmāḥśuśrūṣadhvamidamucyamānamamr̥tamivāparamaditisutahitakaramacintyādbhutaprabhāvamāyuṣyamārōgyakaraṁ vayasaḥ sthāpanaṁ nidrātandrāśramaklamālasyadaurbalyāpaharamanilakaphapittasāmyakaraṁ
sthairyakaramabaddhamāṁsaharamantaragnisandhukṣaṇaṁprabhāvarṇasvarōttamakaraṁ rasāyanavidhānam| anēna cyavanādayō maharṣayaḥ punaryuvatvamāpurnārīṇāṁ cēṣṭatamā babhūvuḥ, sthirasamasuvibhaktamāṁsāḥ, susaṁhatasthiraśarīrāḥ, suprasannabalavarṇēndriyāḥ, sarvatrāpratihataparākramāḥ, klēśasahāśca| sarvē śarīradōṣā bhavanti grāmyāhārādamlalavaṇakaṭukakṣāraśuṣkaśākamāṁsatilapalalapiṣṭānnabhōjināṁvirūḍhanavaśūkaśamīdhānyaviruddhāsātmyarūkṣakṣārābhiṣyandibhōjināṁ klinnagurupūtiparyuṣitabhōjināṁ viṣamādhyaśanaprāyāṇāṁ divāsvapnastrīmadyanityānāṁviṣamātimātravyāyāmasaṅkṣōbhitaśarīrāṇāṁ bhayakrōdhaśōkalōbhamōhāyāsabahulānām; atōnimittaṁ hi śithilībhavanti māṁsāni, vimucyantē sandhayaḥ, vidahyatē raktaṁ, viṣyandatē cānalpaṁ mēdaḥ, na sandhīyatē'sthiṣu majjā, śukraṁ na pravartatē, kṣayamupaityōjaḥ; sa ēvambhūtō glāyati, sīdati, nidrātandrālasyasamanvitō nirutsāhaḥ śvasiti, asamarthaścēṣṭānāṁ śārīramānasīnāṁ, naṣṭasmr̥tibuddhicchāyō rōgāṇāmadhiṣṭhānabhūtō na sarvamāyuravāpnōti| tasmādētān dōṣānavēkṣamāṇaḥ sarvān yathōktānahitānapāsyāhāravihārān rasāyanāni prayōktumarhatītyuktvā bhagavān punarvasurātrēya uvāca-||3||

prANakAmAH shushrUShadhvamidamucyamAnamamRutamivAparamaditisutahitakaramacintyAdbhutaprabhAvamAyuShyamArogyakaraM vayasaH sthApanaMnidrAtandrAshramaklamAlasyadaurbalyApaharamanilakaphapittasAmyakaraM sthairyakaramabaddhamAMsaharamantaragnisandhukShaNaMprabhAvarNasvarottamakaraM rasAyanavidhAnam|
anena cyavanAdayo maharShayaH punaryuvatvamApurnArINAM ceShTatamA babhUvuH, sthirasamasuvibhaktamAMsAH, susaMhatasthirasharIrAH,suprasannabalavarNendriyAH, sarvatrApratihataparAkramAH, kleshasahAshca|
sarve sharIradoShA bhavanti grAmyAhArAdamlalavaNakaTukakShArashuShkashAkamAMsatilapalalapiShTAnnabhojinAM [1]virUDhanavashUkashamIdhAnyaviruddhAsAtmyarUkShakShArAbhiShyandibhojinAM klinnagurupUtiparyuShitabhojinAM viShamAdhyashanaprAyANAMdivAsvapnastrImadyanityAnAM viShamAtimAtravyAyAmasa~gkShobhitasharIrANAM bhayakrodhashokalobhamohAyAsabahulAnAm; atonimittaM [2] hishithilIbhavanti mAMsAni, vimucyante sandhayaH, vidahyate raktaM, viShyandate cAnalpaM medaH, na sandhIyate~asthiShu majjA, shukraM na pravartate,kShayamupaityojaH; sa evambhUto glAyati, sIdati, nidrAtandrAlasyasamanvito nirutsAhaH shvasiti, asamarthashceShTAnAM shArIramAnasInAM,naShTasmRutibuddhicchAyo rogANAmadhiShThAnabhUto na sarvamAyuravApnoti|
tasmAdetAn doShAnavekShamANaH sarvAn yathoktAnahitAnapAsyAhAravihArAn rasAyanAni prayoktumarhatItyuktvA bhagavAn punarvasurAtreya uvAca-||3||

Oh desirous of vital breath! Listen to me explaining the procedure of ''rasayana'' therapy which is like another nectar, acceptable for the gods, having incomprehensible miraculous effects, prolongs life span, provides health, sustains age, relieves excessive sleep, drowsiness, exertion, exhaustion, lassitude and emaciation, restores ''tridoshika'' balance, brings stability, alleviates laxity of muscles, kindles internal fire and imparts excellent luster, complexion and voice. By using this, the great sages like Chyavana and others. regained youthful age and became charming for the women, they also attained firm, even and well divided muscles, compact and stable physique, blossomed strength, complexion and sense, uninterrupted prowess and endurance. All morbidity arise due to domestic food in those eating sour, saline, pungent, alkaline, dried vegetables, meat, sesame, sesame paste and preparation of (rice) flour, germinated or fresh, awned or leguminous cereals, incompatible, unsuitable, rough, alkaline and channel blocking substances, decomposed, heavy, putrefied, and staled food items, indulging in irregular diet or eating while the previous food is undigested, day sleep, women and wine, performing irregular and excessive physical exercise causing agitation in the body, affected with fear, anger, grief, greed, confusion and exhaustion. Because of this the muscles get laxed, joints get loosened, blood gets burnt, fat becomes abundant and liquefied, marrow does not mature in bones, semen does not manifest and ''ojas'' deteriorates. Thus, the person subdued with malaise, depression, sleep, drowsiness, lassitude, lack of enthusiasm, dyspnea, incapability in physical and mental activities, loss of memory, intellect and luster, becomes resort of illness and thus does not enjoy the normal life span. Hence looking to these defects, one should abstain from all the said unwholesome diet and activities so that he becomes fit for using the ''rasayana'' treatment- saying this Lord Punarvasu Atreya further added. [3]

===== ''Amalaki'' ghee =====

आमलकानां सुभूमिजानांकालजानामनुपहतगन्धवर्णरसानामापूर्णरसप्रमाणवीर्याणां स्वरसेन पुनर्नवाकल्कपादसम्प्रयुक्तेन सर्पिषः साधयेदाढकम्, अतः परं विदारीस्वरसेन जीवन्तीकल्कसम्प्रयुक्तेन, अतः परं चतुर्गुणेन पयसा बलातिबलाकषायेण शतावरीकल्कसंयुक्तेन; अनेन क्रमेणैकैकं शतपाकं सहस्रपाकं वा शर्कराक्षौद्रचतुर्भागसम्प्रयुक्तं सौवर्णे राजते मार्तिके वा शुचौ दृढे घृतभाविते कुम्भे स्थापयेत्; तद्यथोक्तेन विधिना यथाग्नि प्रातः प्रातः प्रयोजयेत्, जीर्णे च क्षीरसर्पिर्भ्यांशालिषष्टिकमश्नीयात्| अस्य प्रयोगाद्वर्षशतं वयोऽजरं तिष्ठति, श्रुतमवतिष्ठते, सर्वामयाः प्रशाम्यन्ति, अप्रतिहतगतिः स्त्रीषु, अपत्यवान् भवतीति||४||

भवतश्चात्र-

बृहच्छरीरं गिरिसारसारं स्थिरेन्द्रियं चातिबलेन्द्रियं च|

अधृष्यमन्यैरतिकान्तरूपं प्रशस्तिपूजासुखचित्तभाक् च||५||

बलं महद्वर्णविशुद्धिरग्र्या स्वरो घनौघस्तनितानुकारी|

भवत्यपत्यं विपुलं स्थिरं च समश्नतो योगमिमं नरस्य||६||

(इत्यामलकघृतम्)|

āmalakānāṁ subhūmijānāṁ kālajānāmanupahatagandhavarṇarasānāmāpūrṇarasapramāṇavīryāṇāṁsvarasēna punarnavākalkapādasamprayuktēna sarpiṣaḥ sādhayēdāḍhakam, ataḥ paraṁ vidārīsvarasēna jīvantīkalkasamprayuktēna, ataḥ paraṁ caturguṇēna payasā balātibalākaṣāyēṇa śatāvarīkalkasaṁyuktēna; anēna kramēṇaikaikaṁ śatapākaṁ sahasrapākaṁ vā śarkarākṣaudracaturbhāgasamprayuktaṁ sauvarṇē rājatē mārtikē vā śucau dr̥ḍhē ghr̥tabhāvitē kumbhē sthāpayēt; tadyathōktēna vidhinā yathāgni prātaḥ prātaḥ prayōjayēt, jīrṇē ca kṣīrasarpirbhyāṁ śāliṣaṣṭikamaśnīyāt| asya prayōgādvarṣaśataṁ vayō'jaraṁ tiṣṭhati, śrutamavatiṣṭhatē, sarvāmayāḥ praśāmyanti, apratihatagatiḥ strīṣu, apatyavān bhavatīti||4||

bhavataścātra-

br̥haccharīraṁ girisārasāraṁ sthirēndriyaṁ cātibalēndriyaṁ ca|

adhr̥ṣyamanyairatikāntarūpaṁ praśastipūjāsukhacittabhāk ca||5||

balaṁ mahadvarṇaviśuddhiragryā svarō ghanaughastanitānukārī|

bhavatyapatyaṁ vipulaṁ sthiraṁ ca samaśnatō yōgamimaṁ narasya||6||

(ityāmalakaghr̥tam)|

AmalakAnAM subhUmijAnAM kAlajAnAmanupahatagandhavarNarasAnAmApUrNarasapramANavIryANAM svarasena punarnavAkalkapAdasamprayukte

==== Part III-''Karaprachitiyam Rasayana Pada''====

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 I shall deliberate on the quarter of [[Rasayana]] dealing with the hand- plucked (fruits of ''amalaki''). As propounded by Lord Atreya.[1-2]

===== ''Amalakayasa Brahma Rasayana'' =====

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]

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]

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'' =====

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'' =====

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'' =====

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'' =====

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'' =====

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'' =====

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'' =====

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'' after 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'' =====

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'' =====

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'' =====

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'' =====

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]

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]

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]

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]

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]

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]

==== Part IV: ''Ayurvedasamutthaniyam Rasayana Pada'' ====

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 I shall deliberate upon the fourth quarter (''pada'') in the chapter on ''rasayana'' dealing with the uplift of the science of life. As propounded by Lord Atreya. [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||

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]

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]

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'' =====

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]

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]

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]

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]

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]

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'' =====

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]

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]

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]

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]

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 =====

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]

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'' ===

#''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'' ===

==== 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 following pictures can give an idea regarding this:
[[File:rasayana structure.jpg|500px]]

[[File:rasayana structure 2.png|500px]]

==== 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''.<ref>Ray S, Ray A (2015) Medhya Rasayanas in Brain Function and Disease. Med chem 5:505-511. doi: 10.4172/2161-0444.1000309</ref>

===== ''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.<ref>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</ref>

=== 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]].

=== Glossary ===

#Bhesaja - Good medications
#Abhesaja – Harmful medications
#Rasayana - Rejuvenative remedies
#Bajikarana – Aphrodigiac and virilizing remedies
#Kayakapla - Rejuvenation
#Samsodhana - Biopurification
#Kamya rasayana – Health promoting rasayanas to be used in normal persons
#Naimittika rasayana - Disease specific Rasayana
#Pranakamiya rasayana- Longevity promoting Rasayana
#Srikamiya rasayana- Rasayanas promoting beauty and lusture of the body
#Medhakamiya rasayan - The Rasayanas promoting Intelligence and cognition.
#Medhya rasayana – Neuronutrient Rasayanas
#Kutipravesika Rasayana - Indoor Intensive Rasayan therapy procedure
#Vatatapika rasayana – Outdoor practice of Rasayana therapy.
#Trigarbha Rasayan kuti - Specially designed therapy chamber for Rasayana
#Chyavanprasha – A classical compound Rasayan formulated for Cyavana Risi
#Brahma rasayana – A special Compound Rasayana similar to Cyavanprasa
#Amalake rasayana – A Rasayana preparation made of Amalaki fruits.
#Bhallataka rasayana - Special Rasayana made of Bhallataka fruits
#Pippali Vardhamana rasayan – Use of Pippali in a vardhaman karma

=== Acknowledgement ===
The English translation presented in this chapter has been abridged from English translation of Caraka Samhita by late Prof. Priyavrata Sharma.

=== Research bibliography ===

#Archana, R. and Namshivayam, A. Antistress effect of Withania somnifera Dunal, J.Ethnopharmacology. 64:91-93, 1999
#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
#Caraka Samhita redaction by Caraka based on Agnivesa tantra of 700BC, Sutra sthana chapters -1 Edited by Sharma PV, Choukhamba Orientalia, Varanasi,India 2002
#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
#Madhava Kara 900 AD Mdhava Nidana, edited by Upadhyaya, YN Choukhamba publication, Varanasi/Delhi, India
#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.
#Sarangdhara 1300AD Sarandhara samhita Choukhamba publications Varanasi/Delhi, India
#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
#Susruta Samhita redaction by Nagarjun based on Susrut’s Susruta Tantra OF Ssrita of 600 BC. sutra sthana chapters 4,15,21 edited by Singhal et al Choukhamba Surbharati 2nd edition Varanasi/Delhi, India, 2002
#Susruta Samhita redaction by Nagarjuna Based on Susruta Tantra of 600BC , Cikitsa sthana chapters 27-30 edited by Singhal et al. Pub. Choukhamba surbharati 2nd edition Varanasi/Delhi ,India 2002
#Udupa, KN and Singh, RH. Science and philosophy of Indian medicine. Baidyanath Ayurveda bhawan Nagpur, India 1980
#Vagbhatta 300 AD Astanga Sangraha Choukhamba publications Varanasi/Delhi, India
#Vagbhatta 300AD, Astanga Hridaya Uttara tantra, chapter 39 Rasayana chikitsa Choukhamba publications Varanasi, India

=== References ===
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Rasayana

2019-06-24T17:02:09Z

Gopalbasisht:

Rasayana

2019-06-24T17:00:41Z

Gopalbasisht:

Rasayana means rejuvenation and anti-ageing therapies in [[Ayurveda]].
{{Infobox
|title = Rasayana Chikitsa
|label1 = Section/Chapter
|data1 = [[Chikitsa Sthana]] Chapter 1
|label2 = Preceding Chapter
|data2 = None

|label3= Succeeding Chapter
|data3 = [[Vajikarana]]
|label5 = Other Sections
|data5 = [[Sutra Sthana]], [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header3 =

}}

==[[Chikitsa Sthana]] Chapter 1, Chapter on the specialization of Rasayana (Rejuvenation therapy) ==

=== Abstract ===

<div style="text-align:justify;">[[Rasayana]], the first chapter of the [[Chikitsa Sthana]] deals with one of the most important specialties of ''Ashtanga'' (eight branches)Ayurveda, namely, ''Rasayana Tantra''. [[Rasayana]] essentially denotes medicinal nutrition, rejuvenation, longevity, immune-enhancing and geriatric health care. The ''rasayanas'' are not necessarily drugs. They may be in the form of a ''rasayana'' food, or a positive healthy life style with a ''rasayana'' effect or a ''rasayana'' drug or all the three together. The ''rasayana'' remedies promote good qualities of the cells and tissues of the body through improved nutrient effect, boosting the digestion, metabolism and/or augmenting the microcirculation and tissue perfusion. This chapter is divided in four ''padas'' (parts) dealing with different aspects of ''rasayana'' therapy.

The four ''padas'' are named as:
#''Abhayamalakiya Rasayana Pada''
#''Pranakamiya Rasayana Pada''
#''Karaprachitiya Rasayana Pada''
#''Ayurveda Samutthaniya Rasayana Pada''.

'''Keywords''':''Rasayana, Ojas , Ojabala, Vyadhikshamatva,'' Rejuvenation, Geriatrics, longevity, Immunity, Functional foods, nutraceuticals, Immune-enhancers, ''Amalaki, Abhaya, Triphala, Bhallataka, Shilajatu, Chyavanaprasha, Brahma Rasayana, Medhya Rasayana, Achara Rasayana, Kayakalpa''.

=== Introduction ===

The Ayurvedic classics, including [[Charak Samhita]], describe eight specialties of Ayurveda which were in vogue and practiced during the vedic period denoting that Ayurveda was already a highly evolved system of medicine with professional specialization. This is why Ayurveda is also called ''Ashtanga Ayurveda'' and its eight ''angas'' (or arms) are as mentioned below:
#''Kayachikitsa'' - Internal medicine
#''Shalya tantra'' - Surgery
#''Shalakya tantra'' - Ophthalmology, Ear Nose Throat
#''Kaumarabhritya'' - Gynecology. obstetrics and Pediatrics
#''Agada tantra'' - Toxicology
#''Rasayana'' - Nutrition, Rejuvenation, Immunology and Geriatrics
#''Vajikarana'' - Sexology, Aphrodisiac and Reproduction
#''Bhuta Vidya'' - Psychiatry and Demonology

The present chapter deals with ''Rasayana tantra'' of ''Ashtanga Ayurveda'' which has assumed a very high consideration in contemporary times in view of the potential role it could play today with increasing incidence of nutritional disorders, lifestyle related health issues and above all the rapid population aging world over, warranting newer strategies for geriatric health care and healthy aging where modern medicine has not much to offer.

''Rasayana'' is the means of obtaining the best qualities of body cells and tissues and is able to defeat aging and disease. All ''rasayanas'' are ''ojovardhaka'' i.e. promoter of ''ojas'' or immune strength in the body, imparting ''vyadhikshamatva'' i.e. immunity in the body. The mode of action of ''rasayana'' remedies has been deliberated for long. Many scholars consider ''rasayana'' effect as the ''prabhava'' (specific therapeutic effect) of these remedies without really giving rational interpretation. However, Professor RH Singh et al (1972) have suggested that the ''rasayana'' remedies and measures act at three levels and produce subtle molecular nutrient and immune-enhancing effect with a range of secondary impacts such as improved nutritional status, immune-enhancing, longevity, healthy aging, promotion of health and prevention of disease. The three levels of action are:

#At the level of ''rasa'' acting as a direct nutrient enriching the nutrient value of plasma.
#At the level of ''agni'' acting as digestive and metabolic booster.
#At the level of ''srotas'' acting as ''srotoprasadana'' promoting the microcirculation and tissue perfusion. The net effect of all the three levels of action is an improved nutrition.

The division of this chapter into four ''padas'' (parts) reflects an interesting style of classic writing simulating the style of the ''Yoga Sutras'' of Patanjali aiming to emphasize the continuum of the deliberations which could be fragmented in the chapterization style. The tendency of ''pada'' style can also be visualized in the [[Sutra Sthana]] of [[Charak Samhita]] where all the thirty chapters have been systematically clubbed in seven ''chatushkas'' i.e. four chapters clubbed in one ''chatuska'' containing allied subject matter. Thus, ''Rasayanadhyaya'' (this chapter) is of great significance both from literary as well as from the subject matter point of view.

The first part , ''Abhayamalakiya Rasayana Pada'', begins with the path breaking statement about ''bheshaja-abheshaja'' i.e. good medicine vs bad medicine. The bad medicines are poisons while the good medicines are of two categories:

#''Ojovardhaka'' i.e. heath promoting,
#''Roganut'' or disease curing.

The ''ojovardhaka'' remedies again are of two categories namely ''rasayana'' and ''vajikarana''. The chapter further describes the qualities of ''rasayana'' and the methods of its use. It specially dwells upon the best ''rasayana'' drugs like ''Amalaki, Abhaya, Chyavanaprasha, Brahma Rasayana, Amalaka Rasayana, Haritaki Yoga'' etc.

The second part, ''Pranakamiya Rasayana Pada'', deliberates on ''rasayana prabhava'' with examples of certain special ''aushadhi rasayanas'' like ''Amalaki Ghrita, Amalakyavaleha, Amalaka Churna, Vidangavaleha, Nagabala Rasayana, Baladi Rasayana, Bhallataka Kshira'' etc.

The third part, ''Karaprachitiya Rasayana Pada'' describes the role of ''brahmacharyadi karma'' (following code of conduct) in ''rasayana karma, kevalamalaka rasayana, lauhadi rasayana, aindri rasayana, medhya rasayana, pippali rasayana, shilajatu rasayan'' etc.

The fourth part, ''Ayurveda Samutthaniya Rasayana Pada'' deliberates on Ayurveda tradition, ''Indrokta rasayana, Dronipraveshika rasayana, Kutipraveshika rasayana, Achara rasayana'' besides the basic issues like ''Dharmartha Ayurveda prayoga'' (use of Ayurveda for performing eternal duties) and ''Bhishak prashansa'' (praise of physician).
</div>

===Sanskrit text, Transliteration and English Translation===

==== Part- I: ''Abhayamalakiya Rasayana Pada'' ====

अथातोऽभयामलकीयं रसायनपादं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

athātō'bhayāmalakīyaṁ rasāyanapādaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAto~abhayAmalakIyaM rasAyanapAdaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||

Now I shall deliberate on the first quarter of the chapter on ''rasayana'' i.e. promotive therapy specially dealing with ''Abhaya''(''Haritaki''), ''Amalaki'' etc. Thus said Lord Atreya.[1-2]

===== Synonyms of ''Bheshaja'' =====

चिकित्सितं व्याधिहरं पथ्यं साधनमौषधम्|

प्रायश्चित्तं प्रशमनंप्रकृतिस्थापनं हितम्||३||

विद्याद्भेषजनामानि,...|४|

cikitsitaṁ vyādhiharaṁ pathyaṁ sādhanamauṣadham|

prāyaścittaṁ praśamanaṁ prakr̥tisthāpanaṁ hitam||3||

vidyādbhēṣajanāmāni, ...|4|

cikitsitaM vyAdhiharaM pathyaM sAdhanamauShadham|

prAyashcittaM prashamanaM prakRutisthApanaM hitam||3||

vidyAdbheShajanAmAni, ...|4|

''Chikitsa'' (measures which alleviate disorders), ''vyadhihara'' (destroyer of diseases), ''pathya'' (beneficial for the bodily channels), ''sadhana'' (instrument for therapeutic action), ''aushadha'' (that which is prepared of herbes), ''prayashchitta'' (expiation), ''prashamana'' (pacification), ''prakritisthapana'' (that which helps recovery to normalcy), ''hita'' (wholesome) – these are the synonyms of ''bheshaja'' (therapeutics).[3-4]

===== Types of ''Bheshaja'' =====

भेषजं द्विविधं च तत्|

स्वस्थस्योर्जस्करं किञ्चित् किञ्चिदार्तस्य रोगनुत्||४||

bhēṣajaṁ dvividhaṁ ca tat|

svasthasyōrjaskaraṁ kiñcit kiñcidārtasya rōganut||4||

.. bheShajaM dvividhaM ca tat|

svasthasyorjaskaraM ki~jcit ki~jcidArtasya roganut||4||

Therapeutics is of two categories:

#that which promotes strength and immunity in the healthy,
#that which alleviates disorders. [4]

===== Types of ''Abheshaja'' =====

अभेषजं च द्विविधं बाधनं सानुबाधनम्||

abhēṣajaṁ ca dvividhaṁ bādhanaṁ sānubādhanam|5|

abheShajaM ca dvividhaM bAdhanaM sAnubAdhanam|5|

''Abheshaja'' (non-therapeutics) is also of two types – (1) ''badhana'' (acute), (2) ''sanubadhana'' (chronic).[5]

===== Objective of ''Rasayana'' and ''Vajikarana'' =====

स्वस्थस्योर्जस्करं यत्तु तद्वृष्यं तद्रसायनम्||५||

प्रायः, प्रायेण रोगाणां द्वितीयं प्रशमेमतम्|

प्रायःशब्दोविशेषार्थो ह्युभयं ह्युभयार्थकृत्||६||

svasthasyōrjaskaraṁ yattu tadvr̥ṣyaṁ tadrasāyanam||5||

prāyaḥ, prāyēṇa rōgāṇāṁ dvitīyaṁ praśamē matam|

prāyaḥśabdō viśēṣārthō hyubhayaṁ hyubhayārthakr̥t||6||

svasthasyorjaskaraM yattu tadvRuShyaM tadrasAyanam||5||

prAyaH, prAyeNa rogANAM dvitIyaM prashame matam|

prAyaHshabdo visheShArtho hyubhayaM hyubhayArthakRut||6||

Therapeutics which promotes strength and immunity is categorized in ''vrishya'' (aphrodisiac) and ''rasayana'' (promotives), while the therapy of the second category is mostly applied for alleviation of disorders. The word ''prayah'' specially denotes only particularity because both the groups perform both the above functions namely, promotion of strength including immunity and alleviation of diseases. [5-6]

===== Benefits of ''Rasayana'' =====

दीर्घमायुः स्मृतिं मेधामारोग्यं तरुणंवयः|

प्रभावर्णस्वरौदार्यं देहेन्द्रियबलं परम्||७||

वाक्सिद्धिं प्रणतिंकान्तिं लभते ना रसायनात्|

लाभोपायो हि शस्तानां रसादीनां रसायनम्||८||

dīrghamāyuḥ smr̥tiṁ mēdhāmārōgyaṁ taruṇaṁ vayaḥ|

prabhāvarṇasvaraudāryaṁ dēhēndriyabalaṁ param||7||

vāksiddhiṁ praṇatiṁ kāntiṁ labhatēnā rasāyanāt|

lābhōpāyō hi śastānāṁ rasādīnāṁ rasāyanam||8||

dIrghamAyuH smRutiM medhAmArogyaM taruNaM vayaH|

prabhAvarNasvaraudAryaM dehendriyabalaM param||7||

vAksiddhiM praNatiM kAntiM labhate nA rasAyanAt|

lAbhopAyo hi shastAnAM rasAdInAM rasAyanam||8||

By promotive treatment, one attains longevity, memory, intelligence, freedom from illness, youthfulness, excellence of lustre, 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. body cells and tissues. [7-8]

===== Benefits of ''Vajikarana'' =====

अपत्यसन्तानकरं यत् सद्यः सम्प्रहर्षणम्|

वाजीवातिबलो येनयात्यप्रतिहतः स्त्रियः||९||

भवत्यतिप्रियः स्त्रीणां येन येनोपचीयते|

जीर्यतोऽप्यक्षयं शुक्रं फलवद्येन दृश्यते||१०||

प्रभूतशाखः शाखीव येन चैत्यो यथा महान्|

भवत्यर्च्योबहुमतः प्रजानां सुबहुप्रजः||११||

सन्तानमूलं येनेह प्रेत्य चानन्त्यमश्नुते|

यशः श्रियं बलं पुष्टिं वाजीकरणमेव तत्||१२||

apatyasantānakaraṁ yat sadyaḥsampraharṣaṇam|

vājīvātibalō yēna yātyapratihataḥ striyaḥ||9||

bhavatyatipriyaḥ strīṇāṁ yēna yēnōpacīyatē|

jīryatō'pyakṣayaṁ śukraṁ phalavadyēna dr̥śyatē||10||

prabhūtaśākhaḥ śākhīva yēna caityō yathā mahān|

bhavatyarcyō bahumataḥ prajānāṁsubahuprajaḥ||11||

santānamūlaṁ yēnēha prētya cānantyamaśnutē|

yaśaḥ śriyaṁ balaṁ puṣṭiṁ vājīkaraṇamēva tat||12||

apatyasantAnakaraM yat sadyaH sampraharShaNam|

vAjIvAtibalo yena yAtyapratihataH striyaH||9||

bhavatyatipriyaH strINAM yena yenopacIyate|

jIryato~apyakShayaM shukraM phalavadyena dRushyate||10||

prabhUtashAkhaH shAkhIva yena caityo yathA mahAn|

bhavatyarcyo bahumataH prajAnAM subahuprajaH||11||

santAnamUlaM yeneha pretya cAnantyamashnute|

yashaH shriyaM balaM puShTiM vAjIkaraNameva tat||12||

''Vajikarana'' (aphrodisiac treatment) is that which produces lineage of progeny, quick sexual stimulation, enables one to perform sexual act with the women uninterruptedly and vigorously like a horse, makes one charming for the women, promotes corpulence and infallible and indestructible semen even in the old persons, renders one great having a number of off-springs like a sacred tree branched profusely and commanding respect and popularity in the society. By this one attains eternality based on filial tradition here and hereafter along with fame, fortune, strength and corpulence. [9-12]

===== Two types of ''Aushadha'' (medicine) =====

स्वस्थस्योर्जस्करं त्वेतद्द्विविधं प्रोक्तमौषधम्|

यद्व्याधिनिर्घातकरं वक्ष्यते तच्चिकित्सिते||१३||

चिकित्सितार्थ एतावान् विकाराणां यदौषधम्|

रसायनविधिश्चाग्रे वाजीकरणमेव च||१४||

svasthasyōrjaskaraṁ tvētaddvividhaṁ prōktamauṣadham|

yadvyādhinirghātakaraṁ vakṣyatē taccikitsitē||13||

cikitsitārtha ētāvān vikārāṇāṁ yadauṣadham|

rasāyanavidhiścāgrē vājīkaraṇamēva ca||14||

svasthasyorjaskaraM tvetaddvividhaM proktamauShadham|

yadvyAdhinirghAtakaraM vakShyate taccikitsite||13||

cikitsitArtha etAvAn vikArANAM yadauShadham|

rasAyanavidhishcAgre vAjIkaraNameva ca||14||

Thus, the twofold promotive treatment for the healthy is described here. As regard the measures for alleviating diseases, those will be described in the concerned chapters on therapeutics. The sole purpose of therapeutics is to alleviate diseases. The method of ''rasayana'' has been described first and thereafter the aphrodisiac measures have been described. [13-14]

===== ''Abheshaja'' (non-therapeutics) =====

अभेषजमिति ज्ञेयं विपरीतं यदौषधात्|

तदसेव्यं निषेव्यं तु प्रवक्ष्यामि यदौषधम्||१५||

abhēṣajamiti jñēyaṁ viparītaṁ yadauṣadhāt|

tadasēvyaṁ niṣēvyaṁ tu pravakṣyāmi yadauṣadham||15||

abheShajamiti j~jeyaM viparItaM yadauShadhAt|

tadasevyaM niShevyaM tu pravakShyAmi yadauShadham||15||

''Abheshaja'' is that which is contrary to the ''bheshaja'' i.e. therapy. This is to be avoided whereas the ''bheshaja'' therapeutic measures are to be described further to be adopted. [15]

===== Modes of Administration of ''Kutipraveshika'' and ''Vatatapika Rasayana'' =====

रसायनानां द्विविधं प्रयोगमृषयो विदुः|

कुटीप्रावेशिकं चैव वातातपिकमेव च||१६||

कुटीप्रावेशिकस्यादौ विधिः समुपदेक्ष्यते|

नृपवैद्यद्विजातीनां साधूनांपुण्यकर्मणाम्||१७||

निवासे निर्भये शस्ते प्राप्योपकरणे पुरे|

दिशि पूर्वोत्तरस्यां च सुभूमौ कारयेत् कुटीम्||१८||

विस्तारोत्सेधसम्पन्नां त्रिगर्भां सूक्ष्मलोचनाम्|

घनभित्तिमृतुसुखां सुस्पष्टां मनसः प्रियाम्||१९||

शब्दादीनामशस्तानामगम्यं स्त्रीविवर्जिताम्|

इष्टोपकरणोपेतां सज्जवैद्यौषधद्विजाम्||२०||

अथोदगयने शुक्ले तिथिनक्षत्रपूजिते|

मुहूर्तकरणोपेते प्रशस्तेकृतवापनः||२१||

धृतिस्मृतिबलं कृत्वा श्रद्दधानः समाहितः|

विधूय मानसान् दोषान् मैत्रीं भूतेषु चिन्तयन्||२२||

देवताःपूजयित्वाऽग्रे द्विजातींश्च प्रदक्षिणम्|

देवगोब्राह्मणान् कृत्वा ततस्तां प्रविशेत्कुटीम्||२३||

तस्यां संशोधनैः शुद्धः सुखी जातबलः पुनः|

रसायनं प्रयुञ्जीत तत्प्रवक्ष्यामिशोधनम्||२४||

rasāyanānāṁ dvividhaṁ prayōgamr̥ṣayō viduḥ|

kuṭīprāvēśikaṁ caiva vātātapikamēva ca||16||

kuṭīprāvēśikasyādau vidhiḥ samupadēkṣyatē|

nr̥pavaidyadvijātīnāṁ sādhūnāṁ puṇyakarmaṇām||17||

nivāsē nirbhayē śastē prāpyōpakaraṇē purē|

diśi pūrvōttarasyāṁ ca subhūmau kārayēt kuṭīm||18||

vistārōtsēdhasampannāṁ trigarbhāṁ sūkṣmalōcanām|

ghanabhittimr̥tusukhāṁ suspaṣṭāṁ manasaḥ priyām||19||

śabdādīnāmaśastānāmagamyaṁstrīvivarjitām|

iṣṭōpakaraṇōpētāṁ sajjavaidyauṣadhadvijām ||20||

athōdagayanē śuklētithinakṣatrapūjitē|

muhūrtakaraṇōpētē praśastē kr̥tavāpanaḥ||21||

dhr̥tismr̥tibalaṁ kr̥tvā śraddadhānaḥ samāhitaḥ|

vidhūya mānasān dōṣān maitrīṁ bhūtēṣu cintayan||22||

dēvatāḥ pūjayitvā'grē dvijātīṁścapradakṣiṇam|

dēvagōbrāhmaṇān kr̥tvā tatastāṁ praviśēt kuṭīm||23||

tasyāṁ saṁśōdhanaiḥ śuddhaḥ sukhī jātabalaḥ punaḥ|

rasāyanaṁ prayuñjīta tatpravakṣyāmi śōdhanam||24||

rasAyanAnAM dvividhaM prayogamRuShayo viduH|

kuTIprAveshikaM caiva vAtAtapikameva ca||16||

kuTIprAveshikasyAdau vidhiH samupadekShyate|

nRupavaidyadvijAtInAM sAdhUnAM puNyakarmaNAm||17||

nivAse nirbhaye shaste prApyopakaraNe pure|

dishi pUrvottarasyAM ca subhUmau kArayet kuTIm||18||

vistArotsedhasampannAM trigarbhAM sUkShmalocanAm|

ghanabhittimRutusukhAM suspaShTAM manasaH priyAm||19||

shabdAdInAmashastAnAmagamyaM strIvivarjitAm|

iShTopakaraNopetAM sajjavaidyauShadhadvijAm [1] ||20||

athodagayane shukle tithinakShatrapUjite|

muhUrtakaraNopete prashaste kRutavApanaH||21||

dhRutismRutibalaM kRutvA shraddadhAnaH samAhitaH|

vidhUya mAnasAn doShAn maitrIM bhUteShu cintayan||22||

devatAH pUjayitvA~agre dvijAtIMshca pradakShiNam|

devagobrAhmaNAn kRutvA tatastAM pravishet kuTIm||23||

tasyAM saMshodhanaiH shuddhaH sukhI jAtabalaH punaH|

rasAyanaM prayu~jjIta tatpravakShyAmi shodhanam||24||

The propounders have described two methods of the administration of ''rasayana'' therapy, namely:

#''kutipraveshika'' (indoor) and
#''vatatapika'' (outdoor).

Firstly, the procedure of indoor treatment will be described. For this a cottage should be built in an auspicious ground, facing eastward or northward and in a locality inhabited by king, physicians and ''brahmanas'', holy saints, is free from dangers, is auspicious and has easy availability of necessary materials. The cottage should have sufficient space and height, three interior chambers one after the other, a small opening, and thick walls and should be comfortable for the seasons, neatly clean and favorable for the treatment. It should be impermeable for undesirable sound etc. (sense objects), free from women, equipped with necessary accessories and attended by physicians with medicines and ''brahmanas''.

Now, in northerly course of the sun, bright fortnight and auspicious date, star, hour and ''karana'', one having clean- shaved, with strong restraint and memory, faith and focused mind, and stress-free state, feeling companionship with all the creatures, having worshipped the gods and ''brahmanas'' first and keeping the gods, cow and ''brahmanas'' to the right side, one should enter the cottage and be cleansed and thereafter when he feels happy and strong, he should use ''rasayana'' treatment. Further I shall talk about the cleansing procedures. [16-24]

===== Body purification before ''rasayana'' treatment =====

हरीतकीनां चूर्णानि सैन्धवामलके गुडम्|

वचां विडङ्गं रजनीं पिप्पलीं विश्वभेषजम्||२५||

पिबेदुष्णाम्बुना जन्तुःस्नेहस्वेदोपपादितः|

तेन शुद्धशरीराय कृतसंसर्जनाय च||२६||

त्रिरात्रं यावकं दद्यात् पञ्चाहंवाऽपि सर्पिषा|

सप्ताहं वा पुराणस्य यावच्छुद्धेस्तु वर्चसः||२७||

शुद्धकोष्ठं तु तं ज्ञात्वा रसायनमुपाचरेत्|

वयःप्रकृतिसात्म्यज्ञो यौगिकं यस्य यद्भवेत्||२८||

harītakīnāṁ cūrṇāni saindhavāmalakē guḍam|

vacāṁ viḍaṅgaṁ rajanīṁ pippalīṁ viśvabhēṣajam||25||

pibēduṣṇāmbunā jantuḥ snēhasvēdōpapāditaḥ|

tēna śuddhaśarīrāya kr̥tasaṁsarjanāya ca||26||

trirātraṁ yāvakaṁ dadyāt pañcāhaṁ vā'pi sarpiṣā|

saptāhaṁ vā purāṇasya yāvacchuddhēstu varcasaḥ||27||

śuddhakōṣṭhaṁ tu taṁ jñātvā rasāyanamupācarēt|

vayaḥprakr̥tisātmyajñō yaugikaṁ yasya yadbhavēt||28||

harItakInAM cUrNAni saindhavAmalake guDam|

vacAM viDa~ggaM rajanIM pippalIM vishvabheShajam||25||

pibeduShNAmbunA jantuH snehasvedopapAditaH|

tena shuddhasharIrAya kRutasaMsarjanAya ca||26||

trirAtraM yAvakaM dadyAt pa~jcAhaM vA~api sarpiShA|

saptAhaM vA purANasya yAvacchuddhestu varcasaH||27||

shuddhakoShThaM tu taM j~jAtvA rasAyanamupAcaret|

vayaHprakRutisAtmyaj~jo yaugikaM yasya yadbhavet||28||

The individual scheduled to undergo ''rasayana'' treatment, adequately oleated and fomented, should take formulations with hot water consisting of the powders of ''haritaki'', rock salt, ''amalaka'', jaggery, ''vacha'', ''vidanga'', ''haridra'', long pepper and dry ginger. When he is evacuated properly by this procedure and has resumed the routine dietetic regimen, he should be given barley preparation added with ghee for three, five or seven days (according to measure of evacuation) till the accumulated feces are eliminated. Thus, when he is considered as having cleansed properly, the physician should administer the appropriately chosen ''rasayana'' (drug) in consideration of his age, constitution and suitability. [25-28]

===== Properties of ''Haritaki'' and ''Amalaki'' =====

हरीतकीं पञ्चरसामुष्णामलवणां शिवाम्|

दोषानुलोमनीं लघ्वींविद्याद्दीपनपाचनीम्||२९||

आयुष्यां पौष्टिकीं धन्यां वयसः स्थापनीं पराम्|

सर्वरोगप्रशमनींबुद्धीन्द्रियबलप्रदाम्||३०||

कुष्ठं गुल्ममुदावर्तं शोषं पाण्ड्वामयंमदम्|

अर्शांसि ग्रहणीदोषं पुराणं विषमज्वरम्||३१||

हृद्रोगं सशिरोरोगमतीसारमरोचकम्|

कासं प्रमेहमानाहं प्लीहानमुदरं नवम्||३२||

कफप्रसेकं वैस्वर्यं वैवर्ण्यं कामलां क्रिमीन्|

श्वयथुं तमकं छर्दिं क्लैब्यमङ्गावसादनम्||३३||

स्रोतोविबन्धान् विविधान् प्रलेपं हृदयोरसोः|

स्मृतिबुद्धिप्रमोहं च जयेच्छीघ्रं हरीतकी||३४||

(अजीर्णिनो रूक्षभुजः स्त्रीमद्यविषकर्शिताः|

सेवेरन्नाभयामेते क्षुत्तृष्णोष्णार्दिताश्चये)||३५||

तान् गुणांस्तानि कर्माणि विद्यादामलकीष्वपि|

यान्युक्तानि हरीतक्या वीर्यस्य तु विपर्ययः||३६||

अतश्चामृतकल्पानि विद्यात् कर्मभिरीदृशैः|

हरीतकीनां शस्यानि भिषगामलकस्य च||३७||

harītakīṁ pañcarasāmuṣṇāmalavaṇāṁ śivām|

dōṣānulōmanīṁ laghvīṁ vidyāddīpanapācanīm||29||

āyuṣyāṁ pauṣṭikīṁ dhanyāṁ vayasaḥ sthāpanīṁ parām|

sarvarōgapraśamanīṁ buddhīndriyabalapradām||30||

kuṣṭhaṁ gulmamudāvartaṁ śōṣaṁ pāṇḍvāmayaṁ madam|

arśāṁsi grahaṇīdōṣaṁ purāṇaṁ viṣamajvaram||31||

hr̥drōgaṁ saśirōrōgamatīsāramarōcakam|

kāsaṁ pramēhamānāhaṁ plīhānamudaraṁ navam||32||

kaphaprasēkaṁ vaisvaryaṁ vaivarṇyaṁ kāmalāṁ krimīn|

śvayathuṁ tamakaṁ chardiṁ klaibyamaṅgāvasādanam||33||

srōtōvibandhān vividhān pralēpaṁ hr̥dayōrasōḥ|

smr̥tibuddhipramōhaṁ ca jayēcchīghraṁ harītakī||34||

(ajīrṇinō rūkṣabhujaḥ strīmadyaviṣakarśitāḥ|

sēvērannābhayāmētē kṣuttr̥ṣṇōṣṇārditāśca yē)||35||

tān guṇāṁstāni karmāṇi vidyādāmalakīṣvapi|

yānyuktāni harītakyā vīryasya tu viparyayaḥ||36||

ataścāmr̥takalpāni vidyāt karmabhirīdr̥śaiḥ|

harītakīnāṁ śasyāni bhiṣagāmalakasya ca||37||

harItakIM pa~jcarasAmuShNAmalavaNAM shivAm|

doShAnulomanIM laghvIM vidyAddIpanapAcanIm||29||

AyuShyAM pauShTikIM dhanyAM vayasaH sthApanIM parAm|

sarvarogaprashamanIM buddhIndriyabalapradAm||30||

kuShThaM gulmamudAvartaM shoShaM pANDvAmayaM madam|

arshAMsi grahaNIdoShaM purANaM viShamajvaram||31||

hRudrogaM sashirorogamatIsAramarocakam|

kAsaM pramehamAnAhaM plIhAnamudaraM navam||32||

kaphaprasekaM vaisvaryaM vaivarNyaM kAmalAM krimIn|

shvayathuM tamakaM chardiM klaibyama~ggAvasAdanam||33||

srotovibandhAn vividhAn pralepaM hRudayorasoH|

smRutibuddhipramohaM ca jayecchIghraM harItakI||34||

(ajIrNino [1] rUkShabhujaH strImadyaviShakarshitAH|

severannAbhayAmete kShuttRuShNoShNArditAshca ye)||35||

tAn guNAMstAni karmANi vidyAdAmalakIShvapi|

yAnyuktAni harItakyA vIryasya tu viparyayaH||36||

atashcAmRutakalpAni vidyAt karmabhirIdRushaiH|

harItakInAM shasyAni bhiShagAmalakasya ca||37||

''Haritaki'' has five tastes devoid of saline taste, is hot, wholesome, carminative, light, appetizer, digestive, life promoting, tonic, excellent sustainer of youthfulness, relieves all diseases and affords strength to all sense organs. It alleviates skin disorders including leprosy, ''gulma, udavarta,'' phthisis, anemia, degeneration, piles, disorders of ''grahani'', chronic intermittent fever, heart disease, head disease, diarrhea, anorexia, cough, urinary diseases and diabetes, flatulence, splenomegaly, acute abdominal disorders, excessive secretion of mucus, hoarseness of voice, disorders of complexion, jaundice,worms oedema, bronchial asthma, vomiting, impotency, lassitude in organs, micro-obstructive disorders, feeling of slugged heart and chest, sudden impairment of memory and intellect.

(The individuals having indigestion, consumption of rough food, emaciated by indulgence in women, wine and poisonous substances and afflicted with hunger, thirst and heat should avoid prolong use of ''haritaki''.)

''Amlaki'' has the same properties and actions as ''haritaki'', only the bio-potency is different (''haritaki'' being hot while ''amalaki'' is cold.)

Thus, looking to these actions, one should regard the fruits of ''haritaki'' as well as ''amlaki'' like nectar. [29-37]

===== Qualities of ideal drugs for therapeutic use =====

ओषधीनां परा भूमिर्हिमवाञ् शैलसत्तमः|

तस्मात्फलानि तज्जानि ग्राहयेत्कालजानि तु||३८||

आपूर्णरसवीर्याणि काले काले यथाविधि|

आदित्यपवनच्छायासलिलप्रीणितानि च||३९||

यान्यजग्धान्यपूतीनि निर्व्रणान्यगदानि च|

तेषां प्रयोगं वक्ष्यामि फलानां कर्म चोत्तमम्||४०||

ōṣadhīnāṁ parā bhūmirhimavāñ śailasattamaḥ|

tasmātphalāni tajjāni grāhayētkālajāni tu||38||

āpūrṇarasavīryāṇi kālē kālē yathāvidhi|

ādityapavanacchāyāsalilaprīṇitāni ca||39||

yānyajagdhānyapūtīni nirvraṇānyagadāni ca|

tēṣāṁ prayōgaṁ vakṣyāmi phalānāṁ karma cōttamam||40||

oShadhInAM parA bhUmirhimavA~j shailasattamaH|

tasmAtphalAni tajjAni grAhayetkAlajAni tu||38||

ApUrNarasavIryANi kAle kAle yathAvidhi|

AdityapavanacchAyAsalilaprINitAni ca||39||

yAnyajagdhAnyapUtIni nirvraNAnyagadAni ca|

teShAM prayogaM vakShyAmi phalAnAM karma cottamam||40||

Himalaya is excellent among the mountains, which is the best habitat of medicinal plants. Hence one should obtain the fruits grown there in proper time, mature with taste and potency, replenished with the sun, air, shade and water in respective seasons according to need, and which are uneaten, un-purified, uninjured and non toxic. The excellent actions and uses of these fruits will be described now. [38-40]

===== ''Brahma Rasayanam'' =====

पञ्चानां पञ्चमूलानां भागान् दशपलोन्मितान्|

हरीतकीसहस्रं च त्रिगुणामलकं नवम्||४१||

विदारिगन्धां बृहतीं पृश्निपर्णीं निदिग्धिकाम्|

विद्याद्विदारिगन्धाद्यं श्वदंष्ट्रापञ्चमं गणम्||४२||

बिल्वाग्निमन्थश्योनाकं काश्मर्यमथ पाटलाम्|

पुनर्नवां शूर्पपर्ण्यौ बलामेरण्डमेव च||४३||

जीवकर्षभकौ मेदां जीवन्तीं सशतावरीम्|

शरेक्षुदर्भकाशानां शालीनां मूलमेव च||४४||

इत्येषां पञ्चमूलानां पञ्चानामुपकल्पयेत्|

भागान् यथोक्तांस्तत्सर्वं साध्यं दशगुणेऽम्भसि||४५||

दशभागावशेषं तु पूतं तं ग्राहयेद्रसम्|

हरीतकीश्च ताः सर्वाः सर्वाण्यामलकानि च||४६||

तानि सर्वाण्यनस्थीनि फलान्यापोथ्य कूर्चनैः|

विनीय तस्मिन्निर्यूहे चूर्णानीमानिदापयेत्||४७||

मण्डूकपर्ण्याः पिप्पल्याः शङ्खपुष्प्याः प्लवस्यच|

मुस्तानां सविडङ्गानां चन्दनागुरुणोस्तथा||४८||

मधुकस्य हरिद्राया वचायाः कनकस्य च|

भागांश्चतुष्पलान् कृत्वा सूक्ष्मैलायास्त्वचस्तथा||४९||

सितोपलासहस्रं च चूर्णितंतुलयाऽधिकम्|

तैलस्य द्व्याढकं तत्र दद्यात्त्रीणि च सर्पिषः||५०||

साध्यमौदुम्बरे पात्रे तत् सर्वं मृदुनाऽग्निना|

ज्ञात्वालेह्यमदग्धं च शीतं क्षौद्रेण संसृजेत्||५१||

क्षौद्रप्रमाणं स्नेहार्धं तत् सर्वं घृतभाजने|

तिष्ठेत्सम्मूर्च्छितं तस्य मात्रां काले प्रयोजयेत्||५२||

या नोपरुन्ध्यादाहारमेकं मात्रा जरांप्रति|

षष्टिकः पयसा चात्र जीर्णे भोजनमिष्यते||५३||

वैखानसा वालखिल्यास्तथा चान्ये तपोधनाः|

रसायनमिदं प्राश्यबभूवुरमितायुषः||५४||

मुक्त्वा जीर्णं वपुश्चाग्र्यमवापुस्तरुणं वयः|

वीततन्द्राक्लमश्वासा निरातङ्काः समाहिताः||५५||

मेधास्मृतिबलोपेताश्चिररात्रं तपोधनाः|

ब्राह्मं तपो ब्रह्मचर्यं चेरुश्चात्यन्तनिष्ठया||५६||

रसायनमिदं ब्राह्ममायुष्कामः प्रयोजयेत्|

दीर्घमायुर्वयश्चाग्र्यं कामांश्चेष्टान् समश्नुते||५७||

(इति ब्राह्मरसायनम्)|

pañcānāṁ pañcamūlānāṁ bhāgān daśapalōnmitān|

harītakīsahasraṁ ca triguṇāmalakaṁ navam||41||

vidārigandhāṁ br̥hatīṁ pr̥śniparṇīṁ nidigdhikām|

vidyādvidārigandhādyaṁśvadaṁṣṭrāpañcamaṁ gaṇam||42||

bilvāgnimanthaśyōnākaṁ kāśmaryamatha pāṭalām|

punarnavāṁ śūrpaparṇyau balāmēraṇḍamēva ca||43||

jīvakarṣabhakau mēdāṁ jīvantīṁ saśatāvarīm|

śarēkṣudarbhakāśānāṁ śālīnāṁ mūlamēva ca||44||

ityēṣāṁ pañcamūlānāṁ pañcānāmupakalpayēt|

bhāgān yathōktāṁstatsarvaṁ sādhyaṁ daśaguṇē'mbhasi||45||

daśabhāgāvaśēṣaṁ tu pūtaṁ taṁ grāhayēdrasam|

harītakīśca tāḥ sarvāḥ sarvāṇyāmalakāni ca||46||

tāni sarvāṇyanasthīni phalānyāpōthya kūrcanaiḥ|

vinīya tasminniryūhē cūrṇānīmāni dāpayēt||47||

maṇḍūkaparṇyāḥ pippalyāḥ śaṅkhapuṣpyāḥ plavasya ca|

mustānāṁ saviḍaṅgānāṁ candanāguruṇōstathā||48||

madhukasya haridrāyā vacāyāḥ kanakasyaca|

bhāgāṁścatuṣpalān kr̥tvā sūkṣmailāyāstvacastathā||49||

sitōpalāsahasraṁ ca cūrṇitaṁ tulayā'dhikam|

tailasya dvyāḍhakaṁ tatra dadyāttrīṇi ca sarpiṣaḥ||50||

sādhyamaudumbarē pātrē tat sarvaṁ mr̥dunā'gninā|

jñātvā lēhyamadagdhaṁ ca śītaṁ kṣaudrēṇa saṁsr̥jēt||51||

kṣaudrapramāṇaṁ snēhārdhaṁ tat sarvaṁ ghr̥tabhājanē|

tiṣṭhētsammūrcchitaṁ tasya mātrāṁ kālē prayōjayēt||52||

yā nōparundhyādāhāramēkaṁ mātrā jarāṁ prati|

ṣaṣṭikaḥ payasā cātra jīrṇēbhōjanamiṣyatē||53||

vaikhānasā vālakhilyāstathā cānyē tapōdhanāḥ|

rasāyanamidaṁ prāśya babhūvuramitāyuṣaḥ||54||

muktvā jīrṇaṁ vapuścāgryamavāpustaruṇaṁ vayaḥ|

vītatandrāklamaśvāsā nirātaṅkāḥ samāhitāḥ||55||

mēdhāsmr̥tibalōpētāścirarātraṁ tapōdhanāḥ|

brāhmaṁ tapō brahmacaryaṁ cēruścātyantaniṣṭhayā||56||

rasāyanamidaṁ brāhmamāyuṣkāmaḥ prayōjayēt|

dīrghamāyurvayaścāgryaṁ kāmāṁścēṣṭān samaśnutē||57||

(iti brāhmarasāyanam)

pa~jcAnAM pa~jcamUlAnAM bhAgAn dashapalonmitAn|

harItakIsahasraM ca triguNAmalakaM navam||41||

vidArigandhAM bRuhatIM pRushniparNIM nidigdhikAm|

vidyAdvidArigandhAdyaM shvadaMShTrApa~jcamaM gaNam||42||

bilvAgnimanthashyonAkaM kAshmaryamatha pATalAm|

punarnavAM shUrpaparNyau balAmeraNDameva ca||43||

jIvakarShabhakau medAM jIvantIM sashatAvarIm|

sharekShudarbhakAshAnAM shAlInAM mUlameva ca||44||

ityeShAM pa~jcamUlAnAM pa~jcAnAmupakalpayet|

bhAgAn yathoktAMstatsarvaM sAdhyaM dashaguNe~ambhasi||45||

dashabhAgAvasheShaM tu pUtaM taM grAhayedrasam|

harItakIshca tAH sarvAH sarvANyAmalakAni ca||46||

tAni sarvANyanasthIni phalAnyApothya kUrcanaiH|

vinIya tasminniryUhe cUrNAnImAni dApayet||47||

maNDUkaparNyAH pippalyAH sha~gkhapuShpyAH plavasya ca|

mustAnAM saviDa~ggAnAM candanAguruNostathA||48||

madhukasya haridrAyA vacAyAH kanakasya ca|

bhAgAMshcatuShpalAn kRutvA sUkShmailAyAstvacastathA||49||

sitopalAsahasraM ca cUrNitaM tulayA~adhikam|

tailasya dvyADhakaM tatra dadyAttrINi ca sarpiShaH||50||

sAdhyamaudumbare pAtre tat sarvaM mRudunA~agninA|

j~jAtvA lehyamadagdhaM ca shItaM kShaudreNa saMsRujet||51||

kShaudrapramANaM snehArdhaM tat sarvaM ghRutabhAjane|

tiShThetsammUrcchitaM tasya mAtrAM kAle prayojayet||52||

yA noparundhyAdAhAramekaM mAtrA jarAM prati|

ShaShTikaH payasA cAtra jIrNe bhojanamiShyate||53||

vaikhAnasA vAlakhilyAstathA cAnye tapodhanAH|

rasAyanamidaM prAshya babhUvuramitAyuShaH||54||

muktvA jIrNaM vapushcAgryamavApustaruNaM vayaH|

vItatandrAklamashvAsA nirAta~gkAH samAhitAH||55||

medhAsmRutibalopetAshcirarAtraM tapodhanAH|

brAhmaM tapo brahmacaryaM cerushcAtyantaniShThayA||56||

rasAyanamidaM brAhmamAyuShkAmaH prayojayet|

dIrghamAyurvayashcAgryaM kAmAMshceShTAn samashnute||57||

(iti brAhmarasAyanam)|

The five sets (or pentads) of ''panchamula'' are taken in quantities of 400gm (each of the pentad), along with the fresh fruits of ''haritaki'' and ''amlaki'' in number of one thousand and three thousand respectively. (The five pentads are as follows): ''shalaparni'', ''brihati'', ''prishiparni'', kanthakari, and ''gokshura'' constitute the ''vidarigandhadi'' group of five roots.

Similarly, ''bilwa, agnimantha,'' ''shyonaka, kashmarya'' and ''patala'' constitute the ''bilwadi'' pentad of roots. ''punarnava, mudagparni, mashaaparni, bala'' and ''eranda'' constitute ''punarnavadi'' pentad. ''jivaka rishabhaka, meda, jivanti'' and ''shatavari'' constitute ''jivakadi'' pentad. Roots of ''shara'', ''ikshu, darbha, kasha'' and ''shali'' constitute the ''sharadi'' pentad of roots. These five pentads are taken together and boiled in ten times quantity of water. When water is reduced to one tenth, it is brought down and filtered. On the other hand, the fruit of ''haritaki'' and ''amlaki'' are picked out, their seeds are removed and pounded well on stone slabs or in mortar. This is mixed in the above decoction and powder of the following drugs and substances are added to it- ''mandukaparni, pippali, shankhapushpi, plava, musta'', ''vidanga, chandana, aguru, manduka, haridra, vacha, nagakeshara, sukshma ela'' and ''twak'' each in quantity of 160 gm and sugar candy 44 kg, ''tila'' oil 5 kg 120 gm, ghee 7kg 680 gm are added to it. All this is cooked in copper utensil on mild fire. When it is converted in to linctus and is not burnt it is brought down. Honey is added to it in quantity of 3 kg 840gm, when it is cooked down. Now the preparation is kept in a vessel laced with ghee.

This preparation should be used in proper time and dose. The proper dose is that which does not disturb the digestion of the food. When the drug is digested the patient should take ''shashtika'' rice with milk.

By taking this ''rasayana'' drug the sages of ''vaikhanasa'' and ''balakhilya'' groups and other ones attained immeasurable life span; acquired excellent youth shedding off the rotten physique, became free from dullness, exhausation, dyspnoea and diseases; and endowed with full concentration, intellect and strength practised celibacy and spiritual penance with full devotion. An individual desirous of longevity should use this ''Brahma rasayana'' by which he attains long life, excellent (youthful) age and wellness. [41-57]

यथोक्तगुणानामामलकानां सहस्रं पिष्टस्वेदनविधिना पयस ऊष्मणा सुस्विन्नमनातपशुष्कमनस्थि चूर्णयेत्| तदामलकसहस्रस्वरसपरिपीतं स्थिरापुनर्नवाजीवन्तीनागबलाब्रह्मसुवर्चलामण्डूकपर्णीशतावरीशङ्खपुष्पीपिप्पलीवचाविडङ्गस्वयङ्गुप्तामृताचन्दनागुरुमधुकमधूकपुष्पोत्पलपद्ममालतीयुवतीयूथिकाचूर्णाष्टभागसंयुक्तं पुनर्नागबलासहस्रपलस्वरसपरिपीतमनातपशुष्कं द्विगुणितसर्पिषा क्षौद्रसर्पिषा वा क्षुद्रगुडाकृतिं कृत्वा शुचौ दृढे घृतभाविते कुम्भे भस्मराशेरधः स्थापयेदन्तर्भूमेः पक्षं कृतरक्षाविधानमथर्ववेदविदा, पक्षात्यये चोद्धृत्य कनकरजतताम्रप्रवालकालायसचूर्णाष्टभागसंयुक्तमर्धकर्षवृद्ध्या यथोक्तेन विधिना प्रातः प्रातः प्रयुञ्जानोऽग्निबलमभिसमीक्ष्य, जीर्णे च षष्टिकं पयसा ससर्पिष्कमुपसेवमानो यथोक्तान् गुणान् समश्नुत इति||५८||

yathōktaguṇānāmāmalakānāṁ sahasraṁ piṣṭasvēdanavidhinā payasa ūṣmaṇā susvinnamanātapaśuṣkamanasthi cūrṇayēt| tadāmalakasahasrasvarasaparipītaṁ
sthirāpunarnavājīvantīnāgabalābrahmasuvarcalāmaṇḍūkaparṇīśatāvarīśaṅkhapuṣpīpippalīvacāviḍaṅgasvayaṅguptāmr̥tācandanāguru
madhukamadhūkapuṣpōtpalapadmamālatīyuvatīyūthikācūrṇāṣṭabhāgasaṁyuktaṁ
punarnāgabalāsahasrapalasvarasaparipītamanātapaśuṣkaṁ dviguṇitasarpiṣā kṣaudrasarpiṣā vā kṣudraguḍākr̥tiṁ kr̥tvā śucau dr̥ḍhē ghr̥tabhāvitē kumbhē bhasmarāśēradhaḥ sthāpayēdantarbhūmēḥ pakṣaṁ kr̥tarakṣāvidhānamatharvavēdavidā, pakṣātyayē
cōddhr̥tyakanakarajatatāmrapravālakālāyasacūrṇāṣṭabhāgasaṁyuktamardhakarṣavr̥ddhyā yathōktēna vidhinā prātaḥ prātaḥ prayuñjānō'gnibalamabhisamīkṣya,
jīrṇē ca ṣaṣṭikaṁ payasā sasarpiṣkamupasēvamānō yathōktān guṇān samaśnuta
iti||58||

yathoktaguNAnAmAmalakAnAM sahasraM piShTasvedanavidhinA payasa UShmaNA susvinnamanAtapashuShkamanasthi cUrNayet|
tadAmalakasahasrasvarasaparipItaMsthirApunarnavAjIvantInAgabalAbrahmasuvarcalAmaNDUkaparNIshatAvarIsha~gkhapuShpIpippalIvacAviDa~ggasvaya~gguptAmRutA-candanAgurumadhukamadhUkapuShpotpalapadmamAlatIyuvatIyUthikAcUrNAShTabhAgasaMyuktaMpunarnAgabalAsahasrapalasvarasaparipItamanAtapashuShkaM dviguNitasarpiShA kShaudrasarpiShA vA kShudraguDAkRutiM kRutvA shucau dRuDhe ghRutabhAvitekumbhe bhasmarAsheradhaH sthApayedantarbhUmeH pakShaM kRutarakShAvidhAnamatharvavedavidA, pakShAtyaye coddhRutyakanakarajatatAmrapravAlakAlAyasacUrNAShTabhAgasaMyuktamardhakarShavRuddhyA yathoktena vidhinA prAtaH prAtaH prayu~jjAno~agnibalamabhisamIkShya,jIrNe ca ShaShTikaM payasA sasarpiShkamupasevamAno yathoktAn guNAn samashnuta iti||58||

The ''amlaki'' fruits having the above qualities are taken in the number of thousands and are steamed on the vapor of milk like the flour paste. When they are well steamed, they are taken out, dried in shade and are powdered after removing the seeds. This is impregnated with the juice of one thousand fresh fruits of ''amlaki'' and added with the powder of ''shalaparņi, punarnava, jivanti, nagabala,'' ''brahmasuvarchala, mandukaparni, shatavari, shankhapushpi, pippali, vacha, vidanga, kapikacchu, guduchi, chandan''. ''aguru'', ''madhuka'', flowers of ''madhuka, utpala, kamala, jati, taruņi,'' and ''yuthika'' in the quantity one eight of ''amlaki'' powder. This is again impregnated with the juice of ''nagabala'' in the quantity of 40 kg. and dried in shade. Then in double quantity ghee or ghee-honey mixed are added to it and is made in the shape of small boluses. This is kept in a clean and strong vessel oiled with ghee and is stored underground within the heap of ashes for a fortnight after having performed the spiritual rites through those who know Atharvaveda. After the fortnight is over, this should be taken out and added with the powder (''bhasma'') of gold, silver, copper, coral and iron in one eighth quantity.[58]

भवन्ति चात्र-

इदं रसायनं ब्राह्मं महर्षिगणसेवितम्|

भवत्यरोगो दीर्घायुः प्रयुञ्जानो महाबलः||५९||

कान्तः प्रजानांसिद्धार्थश्चन्द्रादित्यसमद्युतिः|

श्रुतं धारयते सत्त्वमार्षं चास्य प्रवर्तते||६०||

धरणीधरसारश्च वायुना समविक्रमः|

स भवत्यविषं चास्य गात्रे सम्पद्यते विषम्||६१||

(इति द्वितीयं ब्राह्मरसायनम्)|

bhavanti cātra-

idaṁ rasāyanaṁ brāhmaṁ maharṣigaṇasēvitam|

bhavatyarōgō dīrghāyuḥ prayuñjānō mahābalaḥ||59||

kāntaḥ prajānāṁ siddhārthaścandrādityasamadyutiḥ|

śrutaṁ dhārayatē sattvamārṣaṁ cāsya pravartatē||60||

dharaṇīdharasāraśca vāyunā samavikramaḥ|

sa bhavatyaviṣaṁ cāsya gātrē sampadyatēviṣam||61||

(iti dvitīyaṁ brāhmarasāyanam)|

bhavanti cAtra-

idaM rasAyanaM brAhmaM maharShigaNasevitam|

bhavatyarogo dIrghAyuH prayu~jjAno mahAbalaH||59||

kAntaH prajAnAM siddhArthashcandrAdityasamadyutiH|

shrutaM dhArayate sattvamArShaM cAsya pravartate||60||

dharaNIdharasArashca vAyunA samavikramaH|

sa bhavatyaviShaM cAsya gAtre sampadyate viSham||61||

(iti dvitIyaM brAhmarasAyanam)|

This ''rasayana'' preparation should be taken regularly in the dose of 5 gms gradually increasing with the same by the said method in every morning in consideration of the digestive capacity, after the consumed medication is digested, ''swastika'' rice along with milk added with ghee should be taken. This treatment affords one to achieve the therapeutic results mentioned above.

Here are the summarizing verses-

On using this ''brahma rasayana'', already used by great sages, the user becomes disease free, long lived and with great strength. He becomes charming to the world, with all mission fulfilled, having splendor like that of the moon and the sun, acquires and retains the knowledge. He is endowed with divine psyche, firmness like that of mountain, valor like that of wind. Even poison is reduced to non poison on coming in contact with his body. [59-61]

===== ''Chyavanaprasha'' =====

बिल्वोऽग्निमन्थः श्योनाकः काश्मर्यः पाटलिर्बला|

पर्ण्यश्चतस्रः पिप्पल्यः श्वदंष्ट्रा बृहतीद्वयम्||६२||

शृङ्गी तामलकी द्राक्षा जीवन्ती पुष्करागुरु|

अभया चामृता ऋद्धिर्जीवकर्षभकौ शटी||६३||

मुस्तं पुनर्नवा मेदा सैला चन्दनमुत्पलम्|

विदारी वृषमूलानि काकोली काकनासिका||६४||

एषां पलोन्मितान् भागाञ्छतान्यामलकस्य च|

पञ्च दद्यात्तदैकध्यं जलद्रोणे विपाचयेत्||६५||

ज्ञात्वा गतरसान्येतान्यौषधान्यथ तं रसम्|

तच्चामलकमुद्धृत्य निष्कुलं तैलसर्पिषोः||६६||

पलद्वादशके भृष्ट्वा दत्त्वा चार्धतुलां भिषक्|

मत्स्यण्डिकायाः पूताया लेहवत्साधु साधयेत्||६७||

षट्पलं मधुनश्चात्र सिद्धशीते प्रदापयेत्|

चतुष्पलं तुगाक्षीर्याः पिप्पलीद्विपलं तथा||६८||

पलमेकं निदध्याच्च त्वगेलापत्रकेशरात्|

इत्ययं च्यवनप्राशः परमुक्तो रसायनः||६९||

कासश्वासहरश्चैव विशेषेणोपदिश्यते|

क्षीणक्षतानां वृद्धानां बालानांचाङ्गवर्धनः||७०||

स्वरक्षयमुरोरोगं हृद्रोगं वातशोणितम्|

पिपासां मूत्रशुक्रस्थान् दोषांश्चाप्यपकर्षति||७१||

अस्य मात्रांप्रयुञ्जीत योपरुन्ध्यान्न भोजनम्|

अस्य प्रयोगाच्च्यवनःसुवृद्धोऽभूत्पुनर्युवा||७२||

मेधां स्मृतिं कान्तिमनामयत्वमायुःप्रकर्षं बलमिन्द्रियाणाम्|

स्त्रीषु प्रहर्षं परमग्निवृद्धिं वर्णप्रसादंपवनानुलोम्यम्||७३||

रसायनस्यास्य नरः प्रयोगाल्लभेत जीर्णोऽपि कुटीप्रवेशात्|

जराकृतं रूपमपास्य सर्वं बिभर्ति रूपं नवयौवनस्य||७४||

(इति च्यवनप्राशः)|

bilvō'gnimanthaḥ śyōnākaḥ kāśmaryaḥ pāṭalirbalā|

parṇyaścatasraḥ pippalyaḥ śvadaṁṣṭrā br̥hatīdvayam||62||

śr̥ṅgī tāmalakī drākṣā jīvantī puṣkarāguru|

abhayā cāmr̥tā r̥ddhirjīvakarṣabhakau śaṭī||63||

mustaṁ punarnavā mēdā sailā candanamutpalam|

vidārī vr̥ṣamūlāni kākōlī kākanāsikā||64||

ēṣāṁ palōnmitān bhāgāñchatānyāmalakasya ca|

pañca dadyāttadaikadhyaṁ jaladrōṇē vipācayēt||65||

jñātvā gatarasānyētānyauṣadhānyatha taṁ rasam|

taccāmalakamuddhr̥tya niṣkulaṁ tailasarpiṣōḥ||66||

paladvādaśakē bhr̥ṣṭvā dattvā cārdhatulāṁ bhiṣak|

matsyaṇḍikāyāḥ pūtāyā lēhavatsādhu sādhayēt||67||

ṣaṭpalaṁ madhunaścātra siddhaśītē pradāpayēt|

catuṣpalaṁ tugākṣīryāḥ pippalīdvipalaṁ tathā||68||

palamēkaṁ nidadhyācca tvagēlāpatrakēśarāt|

ityayaṁ cyavanaprāśaḥ paramuktō rasāyanaḥ||69||

kāsaśvāsaharaścaiva viśēṣēṇōpadiśyatē|

kṣīṇakṣatānāṁ vr̥ddhānāṁ bālānāṁ cāṅgavardhanaḥ||70||

svarakṣayamurōrōgaṁ hr̥drōgaṁ vātaśōṇitam|

pipāsāṁ mūtraśukrasthān dōṣāṁścāpyapakarṣati||71||

asya mātrāṁ prayuñjīta yōparundhyānna bhōjanam|

asya prayōgāccyavanaḥ suvr̥ddhō'bhūt punaryuvā||72||

mēdhāṁ smr̥tiṁ kāntimanāmayatvamāyuḥprakarṣaṁ balamindriyāṇām|

strīṣu praharṣaṁ paramagnivr̥ddhiṁ varṇaprasādaṁ pavanānulōmyam||73||

rasāyanasyāsya naraḥ prayōgāllabhēta jīrṇō'pi kuṭīpravēśāt|

jarākr̥taṁ rūpamapāsya sarvaṁ bibharti rūpaṁnavayauvanasya||74||

(iti cyavanaprāśaḥ)|

bilvo~agnimanthaH shyonAkaH kAshmaryaH pATalirbalA|

parNyashcatasraH pippalyaH shvadaMShTrA bRuhatIdvayam||62||

shRu~ggI tAmalakI drAkShA jIvantI puShkarAguru|

abhayA cAmRutA RuddhirjIvakarShabhakau shaTI||63||

mustaM punarnavA medA sailA candanamutpalam|

vidArI vRuShamUlAni kAkolI kAkanAsikA||64||

eShAM palonmitAn bhAgA~jchatAnyAmalakasya ca|

pa~jca dadyAttadaikadhyaM jaladroNe vipAcayet||65||

j~jAtvA gatarasAnyetAnyauShadhAnyatha taM rasam|

taccAmalakamuddhRutya niShkulaM tailasarpiShoH||66||

paladvAdashake bhRuShTvA dattvA cArdhatulAM bhiShak|

matsyaNDikAyAH pUtAyA lehavatsAdhu sAdhayet||67||

ShaTpalaM madhunashcAtra siddhashIte pradApayet|

catuShpalaM tugAkShIryAH pippalIdvipalaM tathA||68||

palamekaM nidadhyAcca tvagelApatrakesharAt|

ityayaM cyavanaprAshaH paramukto rasAyanaH||69||

kAsashvAsaharashcaiva visheSheNopadishyate|

kShINakShatAnAM vRuddhAnAM bAlAnAM cA~ggavardhanaH||70||

svarakShayamurorogaM hRudrogaM vAtashoNitam|

pipAsAM mUtrashukrasthAn doShAMshcApyapakarShati||71||

asya mAtrAM prayu~jjIta yoparundhyAnna bhojanam|

asya prayogAccyavanaH suvRuddho~abhUt punaryuvA||72||

medhAM smRutiM kAntimanAmayatvamAyuHprakarShaM balamindriyANAm|

strIShu praharShaM paramagnivRuddhiM varNaprasAdaM pavanAnulomyam||73||

rasAyanasyAsya naraH prayogAllabheta jIrNo~api kuTIpraveshAt|

jarAkRutaM rUpamapAsya sarvaM bibharti rUpaM navayauvanasya||74||

(iti cyavanaprAshaH)|

40 Gms of each of ''bilwa, agnimantha, shyonaka, kashmarya, patala, bala,'' four leaved herbs (''shalaparni, prishniparni, mudgaparni, mashaparni''), ''pippali, shvadamshtra, brihati, kantakari, karkatshringi, tamalaki, draksha, jivanti, pushkaramula, aguru, abhaya, amrita, riddhi, jivaka, rishabhaka, shati, musta, punarnava, meda, ela, chandana, utpala, vidari, vasa (roots), kakoli'' and ''kakanasa'' and 500 fruits of ''amalaki''– all these put together should be boiled in water measuring 100 litres 240 ml. when the drugs are extracted completely the decoction should be brought down. The fruits of ''amalaki'' also should be taken out and their seeds are removed. Then the fruit pulp should be fried in ''tila'' oil and ghee (mixed) in quantity of 480 gms. Now it should be cooked in the above decoction adding to it 2 kg of clean sugar candy and prepared into a linctus. When it is self cooked, 240 gms of honey should be added to it. in the end 160 gms ''twak, ela, patra'' and ''nagakeshara'' (combined together) should be added. This is the famous ''chyavanaprasha'', an excellent ''rasayana''. Particularly it alleviates cough and dyspnea, is useful for the wasted, injured and old people and promotes development of children. It alleviates hoarseness of voice, chest disease, heart disease, ''vatarakta'', thirst and disorders of urine and semen. It should be taken in the dose which does not interfere with the food intake and digestion. By consuming this ''rasayana'' preparation, the extremely old sage Chyavana regained youthful age. If this ''rasayana'' is used by the indoor method, even the old attains intellect, memory, luster, freedom from disease, longevity, strength of senses, sexual vigor, adequate ''agni'' function (digestion and metabolism), fairness of complexion and appropriate discharge of flatus. The consumer of this ''rasayana'' gets rid of senility and enjoys youthfulness. [62-74]

===== ''Amalaka Rasayana'' =====

अथामलकहरीतकीनामामलकबिभीतकानांहरीतकीबिभीतकानामामलकहरीतकीबिभीतकानां वा पलाशत्वगवनद्धानांमृदाऽवलिप्तानांकुकूलस्विन्नानामकुलकानां पलसहस्रमुलूखले सम्पोथ्य दधिघृतमधुपललतैलशर्करासंयुक्तं भक्षयेदनन्नभुग्यथोक्तेन विधिना; तस्यान्ते यवाग्वादिभिः प्रत्यवस्थापनम् अभ्यङ्गोत्सादनं सर्पिषा यवचूर्णैश्च, अयं च रसायनप्रयोगप्रकर्षो द्विस्तावदग्निबलमभिसमीक्ष्यप्रतिभोजनं यूषेण पयसा वा षष्टिकः ससर्पिष्कः, अतः परं यथासुखविहारः कामभक्ष्यः स्यात्| अनेन प्रयोगेणर्षयः पुनर्युवत्वमवापुर्बभूवुश्चानेकवर्षशतजीविनो निर्विकाराः परं शरीरबुद्धीन्द्रियबलसमुदिताश्चेरुश्चात्यन्तनिष्ठया तपः||७५||

(इतिचतुर्थामलकरसायनम्)|

athāmalakaharītakīnāmāmalakabibhītakānāṁharītakībibhītakānāmāmalakaharītakībibhītakānāṁ vā palāśatvagavanaddhānāṁ mr̥dā'valiptānāṁ kukūlasvinnānāmakulakānāṁ palasahasramulūkhalē sampōthya dadhighr̥tamadhupalalatailaśarkarāsaṁyuktaṁbhakṣayēdanannabhugyathōktēnavidhinā; tasyāntē yavāgvādibhiḥ pratyavasthāpanam abhyaṅgōtsādanaṁ
sarpiṣā yavacūrṇaiśca, ayaṁ ca rasāyanaprayōgaprakarṣō dvistāvadagnibalamabhisamīkṣyapratibhōjanaṁ yūṣēṇa payasā vā ṣaṣṭikaḥ sasarpiṣkaḥ, ataḥ paraṁ yathāsukhavihāraḥ kāmabhakṣyaḥ syāt| anēna prayōgēṇarṣayaḥ punaryuvatvamavāpurbabhūvuścānēkavarṣaśatajīvinō nirvikārāḥ paraṁ śarīrabuddhīndriyabalasamuditāścēruścātyantaniṣṭhayā tapaḥ||75||

(iti caturthāmalakarasāyanam)|

athAmalakaharItakInAmAmalakabibhItakAnAM harItakIbibhItakAnAmAmalakaharItakIbibhItakAnAM vA palAshatvagavanaddhAnAM mRudA~avaliptAnAMkukUlasvinnAnAmakulakAnAM palasahasramulUkhale sampothya dadhighRutamadhupalalatailasharkarAsaMyuktaM bhakShayedanannabhugyathoktena vidhinA;tasyAnte yavAgvAdibhiH pratyavasthApanam [1] , abhya~ggotsAdanaM sarpiShA yavacUrNaishca, ayaM ca rasAyanaprayogaprakarShodvistAvadagnibalamabhisamIkShya [2] , pratibhojanaM yUSheNa payasA vA ShaShTikaH sasarpiShkaH, ataH paraM yathAsukhavihAraH kAmabhakShyaH syAt|
anena prayogeNarShayaH punaryuvatvamavApurbabhUvushcAnekavarShashatajIvino nirvikArAH paraMsharIrabuddhIndriyabalasamuditAshcerushcAtyantaniShThayA tapaH||75||

(iti caturthAmalakarasAyanam)|

The fruits of ''haritaki'' and ''amalaka'' or ''amalaka'' and ''bibhitaka'' or ''haritaki'' and ''bibhitaka'' or ''haritaki'', ''amalaka'' and ''bibhitaka'' should be wrapped with the bark of ''palasha'' tree and after having been pasted with mud should be cooked on charcoal. (when they are well cooked) their seeds be removed and 40 kg of this material should be pounded in a mortar and added with curd, ghee, honey, sesame paste, ''tila'' oil and sugar. This should be consumed on empty stomach by the above method. After the course of treatment, one should be brought back to its normal state by intake of gruel etc. he should also be massaged and anointed with ghee and barley powder. This is the limit of the use of the ''rasayana''. Keeping in view the power of digestion, he should be given diet consisting of ''swastika'' rice added with ghee along with soup or milk for the period double of the same for treatment. Thereafter he may move and eat according to pleasure. By this treatment, the sages regained youthfulness and attained disease free life of many hundreds of years, and endowed with the strength of physique, intellect and sense practiced penance with utmost devotion. (75)

===== ''Haritaki'' formulation =====

हरीतक्यामलकबिभीतकपञ्चपञ्चमूलनिर्यूहेपिप्पलीमधुकमधूककाकोलीक्षीरकाकोल्यात्मगुप्ताजीवकर्षभकक्षीरशुक्लाकल्कसम्प्रयुक्तेनविदारीस्वरसेनक्षीराष्टगुणसम्प्रयुक्तेन च सर्पिषः कुम्भं साधयित्वा प्रयुञ्जानोऽग्निबलसमांमात्रां जीर्णे च क्षीरसर्पिर्भ्यां शालिषष्टिकमुष्णोदकानुपानमश्नञ्जराव्याधिपापाभिचारव्यपगतभयःशरीरेन्द्रियबुद्धिबलमतुलमुपलभ्याप्रतिहतसर्वारम्भःपरमायुरनवाप्नुयात्|७६||

(इति पञ्चमो हरीतकीयोगः)|

harītakyāmalakabibhītakapañcapañcamūlaniryūhēpippalīmadhukamadhūkakākōlīkṣīrakākōlyātmaguptājīvakarṣabhakakṣīraśuklākalkasamprayuktēnavidārīsvarasēna kṣīrāṣṭaguṇasamprayuktēna ca sarpiṣaḥ kumbhaṁ sādhayitvā prayuñjānō'gnibalasamāṁ mātrāṁ jīrṇē ca kṣīrasarpirbhyāṁśāliṣaṣṭikamuṣṇōdakānupānamaśnañjarāvyādhipāpābhicāravyapagatabhayaḥśarīrēndriyabuddhibalamatulamupalabhyāpratihatasarvārambhaḥ paramāyuranavāpnuyāt||76||

(iti pañcamō harītakīyōgaḥ)|

harItakyAmalakabibhItakapa~jcapa~jcamUlaniryUhe pippalImadhukamadhUkakAkolIkShIrakAkolyAtmaguptAjIvakarShabhakakShIrashuklAkalkasamprayuktenavidArIsvarasena kShIrAShTaguNasamprayuktena ca sarpiShaH kumbhaM sAdhayitvA prayu~jjAno~agnibalasamAM [1] mAtrAM jIrNe ca kShIrasarpirbhyAMshAliShaShTikamuShNodakAnupAnamashna~jjarAvyAdhipApAbhicAravyapagatabhayaH sharIrendriyabuddhibalamatulamupalabhyApratihatasarvArambhaHparamAyuranavApnuyAt||76||

(iti pa~jcamo harItakIyogaH)|

The decoction of ''haritaki, amalaka, bibhitaka,'' and five root pentads added with the paste of ''pippali, madhuka, kakoli, ksheerakakoli,'' ''atmagupta, jeevaka, rshabhaka and ksheeravidari,'' then juice of ''vidari'' and eight times milk is added to ghee in quantity of 20 kg 480 gms and cooked properly. One should use it in proper dose according to his digestive capacity. After the drug is digested, he should take the diet consisting of ''shali'' and ''shashtika'' rice along with milk and ghee with the after drink of warm water.

By this one becomes free from the fear of old age, diseases, afflictions and spells and attaining amazing bodily strength. His senses and intellect become unobstructed in all his activities and he enjoys full life span.[76]

हरीतक्यामलकबिभीतकहरिद्रास्थिराबलाविडङ्गामृतवल्लीविश्वभेषजमधुकपिप्पलीसोमवल्कसिद्धेन क्षीरसर्पिषा मधुशर्कराभ्यामपि च सन्नीयामलकस्वरसशतपरिपीतमामलकचूर्णमयश्चूर्णचतुर्भागसम्प्रयुक्तंपाणितलमात्रं प्रातः प्रातः प्राश्य यथोक्तेन विधिना सायं मुद्गयूषेण पयसा वा ससर्पिष्कंशालिषष्टिकान्नमश्नीयात्, त्रिवर्षप्रयोगादस्य वर्षशतमजरं वयस्तिष्ठति,श्रुतमवतिष्ठते, सर्वामयाः प्रशाम्यन्ति, विषमविषं भवति गात्रे, गात्रमश्मवत्स्थिरीभवति, अधृष्यो भूतानांभवति||७७||

harītakyāmalakabibhītakaharidrāsthirābalāviḍaṅgāmr̥tavallīviśvabhēṣajamadhukapippalīsōmavalkasiddhēna kṣīrasarpiṣāmadhuśarkarābhyāmapi ca sannīyāmalakasvarasaśataparipītamāmalakacūrṇamayaścūrṇacaturbhāgasamprayuktaṁ pāṇitalamātraṁ prātaḥ prātaḥ prāśya yathōktēna vidhinā sāyaṁ mudgayūṣēṇa payasā vā sasarpiṣkaṁ śāliṣaṣṭikānnamaśnīyāt, trivarṣaprayōgādasya varṣaśatamajaraṁ vayastiṣṭhati, śrutamavatiṣṭhatē, sarvāmayāḥ praśāmyanti, viṣamaviṣaṁ bhavati gātrē, gātramaśmavat sthirībhavati, adhr̥ṣyō bhūtānāṁbhavati||77||

harItakyAmalakabibhItakaharidrAsthirAbalAviDa~ggAmRutavallIvishvabheShajamadhukapippalIsomavalkasiddhena [1] kShIrasarpiShA madhusharkarAbhyAmapi casannIyAmalakasvarasashataparipItamAmalakacUrNamayashcUrNacaturbhAgasamprayuktaM pANitalamAtraM prAtaH prAtaH prAshya yathoktena vidhinA sAyaMmudgayUSheNa payasA vA sasarpiShkaM shAliShaShTikAnnamashnIyAt, trivarShaprayogAdasya varShashatamajaraM vayastiShThati, shrutamavatiShThate,sarvAmayAH prashAmyanti, viShamaviShaM bhavati gAtre, gAtramashmavat sthirIbhavati, adhRuShyo bhUtAnAM bhavati||77||

Ghee extracted from milk is cooked with ''haritaki, amalaka, bibhitaka, haridra, sthira, bala, vidanga, amritavalli, vishvabheshaja, madhuka,'' ''pippali'' and ''katphala''. This (ghee) along with honey and sugar is mixed with the ''amalaka'' powder impregnated hundred times with the juice of ''amalaka'' fruits and added with iron powder in ¼ quantity. 10 gms of this formulation should be taken in every morning by the above method. In the evening, patient should take diet consisting of ''shali'' and ''shashtika'' rice added with ghee along with the green gram soup or milk. If this formulation is used regularly for three years, the person attains a life span of hundred years free from old age, acquires knowledge, his diseases are alleviated, poison becomes in-effective in his body which is rendered as stone and he becomes invincible for the organisms. [77]

===== Summary =====

भवन्तिचात्र-

यथाऽमराणाममृतं यथा भोगवतांसुधा|

तथाऽभवन्महर्षीणां रसायनविधिपुरा||७८||

न जरां न च दौर्बल्यं नातुर्यं निधनं न च|

जग्मुर्वर्षसहस्राणि रसायनपराः पुरा||७९||

न केवलं दीर्घमिहायुरश्नुते रसायनं योविधिवन्निषेवते|

गतिं स देवर्षिनिषेवितां शुभां प्रपद्यते ब्रह्म तथेति चाक्षयम्||८०||

bhavanticātra-

yathā'marāṇāmamr̥taṁ yathā bhōgavatāṁ sudhā|

tathā'bhavanmaharṣīṇāṁ rasāyanavidhiḥpurā||78||

na jarāṁ na ca daurbalyaṁ nāturyaṁ nidhanaṁ na ca|

jagmurvarṣasahasrāṇi rasāyanaparāḥ purā||79||

na kēvalaṁ dīrghamihāyuraśnutē rasāyanaṁ yō vidhivanniṣēvatē|

gatiṁ sa dēvarṣiniṣēvitāṁ śubhāṁ prapadyatē brahma athēti cākṣayam||80||

bhavanti cAtra-

yathA~amarANAmamRutaM yathA bhogavatAM sudhA|

tathA~abhavanmaharShINAM rasAyanavidhiH purA||78||

na jarAM na ca daurbalyaM nAturyaM nidhanaM na ca|

jagmurvarShasahasrANi rasAyanaparAH purA||79||

na kevalaM dIrghamihAyurashnute rasAyanaM yo vidhivanniShevate|

gatiM sa devarShiniShevitAM shubhAM prapadyate brahma tatheti cAkShayam [2] ||80||

Here are the verses-
As was nectar for the Gods and ambrosia for the serpents so was the ''rasayana'' treatment for the great sages in early times. The individuals using ''rasayana'' treatment in the early ages lived for thousands of years unaffected by senescence, debility, illness and death.
One who uses the ''rasayana'' treatment methodically attains not only longevity but also the auspicious status enjoyed by the godly sages and finally oneness with indestructible God. [78-80]

तत्रश्लोकः-

अभयामलकीयेऽस्मिन् षड्योगाः परिकीर्तिताः|

रसायनानां सिद्धानामायुर्यैरनुवर्तते||८१||

tatra ślōkaḥ-

abhayāmalakīyē'smin ṣaḍyōgāḥ parikīrtitāḥ|

rasāyanānāṁ siddhānāmāyuryairanuvartatē||81||

tatra shlokaH-

abhayAmalakIye~asmin ShaDyogAH parikIrtitAH|

rasAyanAnAM siddhAnAmAyuryairanuvartate||81||

Now the summing up verse-
Thus, in the quarter of ''haritaki, amalaka'' etc. six accomplished ''rasayana'' formulations have been described which promote life.[81]

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृतेचिकित्सास्थानेरसायनाध्यायेऽभयामलकीयो नाम रसायनपादः प्रथमः||१||

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsāsthānē rasāyanādhyāyē'bhayāmalakīyō nāma rasāyanapādaḥ prathamaḥ||1||

ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye~abhayAmalakIyo nAma rasAyanapAdaH prathamaH||1||

Thus ends the first quarter of ''haritaki, amalaka'' etc. in the chapter on ''rasayana'' in [[Chikitsa Sthana]] in the treatise composed of Agnivesha and redacted by Charak. [1]

==== Part II- ''Pranakamiyam Rasayana pada'' ====

अथातः प्राणकामीयं रसायनपादं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

athātaḥ prāṇakāmīyaṁ rasāyanapādaṁvyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAtaH prANakAmIyaM rasAyanapAdaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||

Now I shall deliberate on the quarter of the chapter on ''Rasayana'' on desire for vital breath etc. As propounded by Lord Atreya. [1-2]

===== Benefits of ''Rasayana'' and effects of domestic food and lifestyle =====

प्राणकामाःशुश्रूषध्वमिदमुच्यमानममृतमिवापरमदितिसुतहितकरमचिन्त्याद्भुतप्रभावमायुष्यमारोग्यकरं वयसः स्थापनं निद्रातन्द्राश्रमक्लमालस्यदौर्बल्यापहरमनिलकफपित्तसाम्यकरंस्थैर्यकरमबद्धमांसहरमन्तरग्निसन्धुक्षणं प्रभावर्णस्वरोत्तमकरं रसायनविधानम्| अनेन च्यवनादयो महर्षयः पुनर्युवत्वमापुर्नारीणां चेष्टतमा बभूवुः, स्थिरसमसुविभक्तमांसाः, सुसंहतस्थिरशरीराः, सुप्रसन्नबलवर्णेन्द्रियाः, सर्वत्राप्रतिहतपराक्रमाः, क्लेशसहाश्च| सर्वे शरीरदोषा भवन्ति ग्राम्याहारादम्ललवणकटुकक्षारशुष्कशाकमांसतिलपललपिष्टान्नभोजिनांविरूढनवशूकशमीधान्यविरुद्धासात्म्यरूक्षक्षाराभिष्यन्दिभोजिनांक्लिन्नगुरुपूतिपर्युषितभोजिनां विषमाध्यशनप्रायाणां दिवास्वप्नस्त्रीमद्यनित्यानांविषमातिमात्रव्यायामसङ्क्षोभितशरीराणांभयक्रोधशोकलोभमोहायासबहुलानाम्; अतोनिमित्तं हि शिथिलीभवन्ति मांसानि, विमुच्यन्ते सन्धयः, विदह्यते रक्तं, विष्यन्दते चानल्पं मेदः, नसन्धीयतेऽस्थिषुमज्जा, शुक्रं न प्रवर्तते, क्षयमुपैत्योजः; स एवम्भूतो ग्लायति, सीदति, निद्रातन्द्रालस्यसमन्वितो निरुत्साहः श्वसिति, असमर्थश्चेष्टानां शारीरमानसीनां, नष्टस्मृतिबुद्धिच्छायो रोगाणामधिष्ठानभूतो न सर्वमायुरवाप्नोति| तस्मादेतान् दोषानवेक्षमाणः सर्वान् यथोक्तानहितानपास्याहारविहारान् रसायनानि प्रयोक्तुमर्हतीत्युक्त्वा भगवान् पुनर्वसुरात्रेय उवाच-||३||

Prāṇakāmāḥśuśrūṣadhvamidamucyamānamamr̥tamivāparamaditisutahitakaramacintyādbhutaprabhāvamāyuṣyamārōgyakaraṁ vayasaḥ sthāpanaṁ nidrātandrāśramaklamālasyadaurbalyāpaharamanilakaphapittasāmyakaraṁ
sthairyakaramabaddhamāṁsaharamantaragnisandhukṣaṇaṁprabhāvarṇasvarōttamakaraṁ rasāyanavidhānam| anēna cyavanādayō maharṣayaḥ punaryuvatvamāpurnārīṇāṁ cēṣṭatamā babhūvuḥ, sthirasamasuvibhaktamāṁsāḥ, susaṁhatasthiraśarīrāḥ, suprasannabalavarṇēndriyāḥ, sarvatrāpratihataparākramāḥ, klēśasahāśca| sarvē śarīradōṣā bhavanti grāmyāhārādamlalavaṇakaṭukakṣāraśuṣkaśākamāṁsatilapalalapiṣṭānnabhōjināṁvirūḍhanavaśūkaśamīdhānyaviruddhāsātmyarūkṣakṣārābhiṣyandibhōjināṁ klinnagurupūtiparyuṣitabhōjināṁ viṣamādhyaśanaprāyāṇāṁ divāsvapnastrīmadyanityānāṁviṣamātimātravyāyāmasaṅkṣōbhitaśarīrāṇāṁ bhayakrōdhaśōkalōbhamōhāyāsabahulānām; atōnimittaṁ hi śithilībhavanti māṁsāni, vimucyantē sandhayaḥ, vidahyatē raktaṁ, viṣyandatē cānalpaṁ mēdaḥ, na sandhīyatē'sthiṣu majjā, śukraṁ na pravartatē, kṣayamupaityōjaḥ; sa ēvambhūtō glāyati, sīdati, nidrātandrālasyasamanvitō nirutsāhaḥ śvasiti, asamarthaścēṣṭānāṁ śārīramānasīnāṁ, naṣṭasmr̥tibuddhicchāyō rōgāṇāmadhiṣṭhānabhūtō na sarvamāyuravāpnōti| tasmādētān dōṣānavēkṣamāṇaḥ sarvān yathōktānahitānapāsyāhāravihārān rasāyanāni prayōktumarhatītyuktvā bhagavān punarvasurātrēya uvāca-||3||

prANakAmAH shushrUShadhvamidamucyamAnamamRutamivAparamaditisutahitakaramacintyAdbhutaprabhAvamAyuShyamArogyakaraM vayasaH sthApanaMnidrAtandrAshramaklamAlasyadaurbalyApaharamanilakaphapittasAmyakaraM sthairyakaramabaddhamAMsaharamantaragnisandhukShaNaMprabhAvarNasvarottamakaraM rasAyanavidhAnam|
anena cyavanAdayo maharShayaH punaryuvatvamApurnArINAM ceShTatamA babhUvuH, sthirasamasuvibhaktamAMsAH, susaMhatasthirasharIrAH,suprasannabalavarNendriyAH, sarvatrApratihataparAkramAH, kleshasahAshca|
sarve sharIradoShA bhavanti grAmyAhArAdamlalavaNakaTukakShArashuShkashAkamAMsatilapalalapiShTAnnabhojinAM [1]virUDhanavashUkashamIdhAnyaviruddhAsAtmyarUkShakShArAbhiShyandibhojinAM klinnagurupUtiparyuShitabhojinAM viShamAdhyashanaprAyANAMdivAsvapnastrImadyanityAnAM viShamAtimAtravyAyAmasa~gkShobhitasharIrANAM bhayakrodhashokalobhamohAyAsabahulAnAm; atonimittaM [2] hishithilIbhavanti mAMsAni, vimucyante sandhayaH, vidahyate raktaM, viShyandate cAnalpaM medaH, na sandhIyate~asthiShu majjA, shukraM na pravartate,kShayamupaityojaH; sa evambhUto glAyati, sIdati, nidrAtandrAlasyasamanvito nirutsAhaH shvasiti, asamarthashceShTAnAM shArIramAnasInAM,naShTasmRutibuddhicchAyo rogANAmadhiShThAnabhUto na sarvamAyuravApnoti|
tasmAdetAn doShAnavekShamANaH sarvAn yathoktAnahitAnapAsyAhAravihArAn rasAyanAni prayoktumarhatItyuktvA bhagavAn punarvasurAtreya uvAca-||3||

Oh desirous of vital breath! Listen to me explaining the procedure of ''rasayana'' therapy which is like another nectar, acceptable for the gods, having incomprehensible miraculous effects, prolongs life span, provides health, sustains age, relieves excessive sleep, drowsiness, exertion, exhaustion, lassitude and emaciation, restores ''tridoshika'' balance, brings stability, alleviates laxity of muscles, kindles internal fire and imparts excellent luster, complexion and voice. By using this, the great sages like Chyavana and others. regained youthful age and became charming for the women, they also attained firm, even and well divided muscles, compact and stable physique, blossomed strength, complexion and sense, uninterrupted prowess and endurance. All morbidity arise due to domestic food in those eating sour, saline, pungent, alkaline, dried vegetables, meat, sesame, sesame paste and preparation of (rice) flour, germinated or fresh, awned or leguminous cereals, incompatible, unsuitable, rough, alkaline and channel blocking substances, decomposed, heavy, putrefied, and staled food items, indulging in irregular diet or eating while the previous food is undigested, day sleep, women and wine, performing irregular and excessive physical exercise causing agitation in the body, affected with fear, anger, grief, greed, confusion and exhaustion. Because of this the muscles get laxed, joints get loosened, blood gets burnt, fat becomes abundant and liquefied, marrow does not mature in bones, semen does not manifest and ''ojas'' deteriorates. Thus, the person subdued with malaise, depression, sleep, drowsiness, lassitude, lack of enthusiasm, dyspnea, incapability in physical and mental activities, loss of memory, intellect and luster, becomes resort of illness and thus does not enjoy the normal life span. Hence looking to these defects, one should abstain from all the said unwholesome diet and activities so that he becomes fit for using the ''rasayana'' treatment- saying this Lord Punarvasu Atreya further added. [3]

===== ''Amalaki'' ghee =====

आमलकानां सुभूमिजानांकालजानामनुपहतगन्धवर्णरसानामापूर्णरसप्रमाणवीर्याणां स्वरसेन पुनर्नवाकल्कपादसम्प्रयुक्तेन सर्पिषः साधयेदाढकम्, अतः परं विदारीस्वरसेन जीवन्तीकल्कसम्प्रयुक्तेन, अतः परं चतुर्गुणेन पयसा बलातिबलाकषायेण शतावरीकल्कसंयुक्तेन; अनेन क्रमेणैकैकं शतपाकं सहस्रपाकं वा शर्कराक्षौद्रचतुर्भागसम्प्रयुक्तं सौवर्णे राजते मार्तिके वा शुचौ दृढे घृतभाविते कुम्भे स्थापयेत्; तद्यथोक्तेन विधिना यथाग्नि प्रातः प्रातः प्रयोजयेत्, जीर्णे च क्षीरसर्पिर्भ्यांशालिषष्टिकमश्नीयात्| अस्य प्रयोगाद्वर्षशतं वयोऽजरं तिष्ठति, श्रुतमवतिष्ठते, सर्वामयाः प्रशाम्यन्ति, अप्रतिहतगतिः स्त्रीषु, अपत्यवान् भवतीति||४||

भवतश्चात्र-

बृहच्छरीरं गिरिसारसारं स्थिरेन्द्रियं चातिबलेन्द्रियं च|

अधृष्यमन्यैरतिकान्तरूपं प्रशस्तिपूजासुखचित्तभाक् च||५||

बलं महद्वर्णविशुद्धिरग्र्या स्वरो घनौघस्तनितानुकारी|

भवत्यपत्यं विपुलं स्थिरं च समश्नतो योगमिमं नरस्य||६||

(इत्यामलकघृतम्)|

āmalakānāṁ subhūmijānāṁ kālajānāmanupahatagandhavarṇarasānāmāpūrṇarasapramāṇavīryāṇāṁsvarasēna punarnavākalkapādasamprayuktēna sarpiṣaḥ sādhayēdāḍhakam, ataḥ paraṁ vidārīsvarasēna jīvantīkalkasamprayuktēna, ataḥ paraṁ caturguṇēna payasā balātibalākaṣāyēṇa śatāvarīkalkasaṁyuktēna; anēna kramēṇaikaikaṁ śatapākaṁ sahasrapākaṁ vā śarkarākṣaudracaturbhāgasamprayuktaṁ sauvarṇē rājatē mārtikē vā śucau dr̥ḍhē ghr̥tabhāvitē kumbhē sthāpayēt; tadyathōktēna vidhinā yathāgni prātaḥ prātaḥ prayōjayēt, jīrṇē ca kṣīrasarpirbhyāṁ śāliṣaṣṭikamaśnīyāt| asya prayōgādvarṣaśataṁ vayō'jaraṁ tiṣṭhati, śrutamavatiṣṭhatē, sarvāmayāḥ praśāmyanti, apratihatagatiḥ strīṣu, apatyavān bhavatīti||4||

bhavataścātra-

br̥haccharīraṁ girisārasāraṁ sthirēndriyaṁ cātibalēndriyaṁ ca|

adhr̥ṣyamanyairatikāntarūpaṁ praśastipūjāsukhacittabhāk ca||5||

balaṁ mahadvarṇaviśuddhiragryā svarō ghanaughastanitānukārī|

bhavatyapatyaṁ vipulaṁ sthiraṁ ca samaśnatō yōgamimaṁ narasya||6||

(ityāmalakaghr̥tam)|

AmalakAnAM subhUmijAnAM kAlajAnAmanupahatagandhavarNarasAnAmApUrNarasapramANavIryANAM svarasena punarnavAkalkapAdasamprayukte

==== Part III-''Karaprachitiyam Rasayana Pada''====

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 I shall deliberate on the quarter of [[Rasayana]] dealing with the hand- plucked (fruits of ''amalaki''). As propounded by Lord Atreya.[1-2]

===== ''Amalakayasa Brahma Rasayana'' =====

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]

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]

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'' =====

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'' =====

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'' =====

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'' =====

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'' =====

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'' =====

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'' =====

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'' after 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'' =====

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'' =====

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'' =====

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'' =====

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]

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]

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]

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]

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]

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]

==== Part IV: ''Ayurvedasamutthaniyam Rasayana Pada'' ====

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 I shall deliberate upon the fourth quarter (''pada'') in the chapter on ''rasayana'' dealing with the uplift of the science of life. As propounded by Lord Atreya. [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||

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]

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]

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'' =====

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]

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]

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]

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]

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]

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'' =====

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]

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]

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]

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]

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 =====

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]

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'' ===

#''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'' ===

==== 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 following pictures can give an idea regarding this:
[[File:rasayana structure.jpg|500px]]

[[File:rasayana structure 2.png|500px]]

==== 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''.<ref>Ray S, Ray A (2015) Medhya Rasayanas in Brain Function and Disease. Med chem 5:505-511. doi: 10.4172/2161-0444.1000309</ref>

===== ''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.<ref>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</ref>

=== 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]].

=== Glossary ===

#Bhesaja - Good medications
#Abhesaja – Harmful medications
#Rasayana - Rejuvenative remedies
#Bajikarana – Aphrodigiac and virilizing remedies
#Kayakapla - Rejuvenation
#Samsodhana - Biopurification
#Kamya rasayana – Health promoting rasayanas to be used in normal persons
#Naimittika rasayana - Disease specific Rasayana
#Pranakamiya rasayana- Longevity promoting Rasayana
#Srikamiya rasayana- Rasayanas promoting beauty and lusture of the body
#Medhakamiya rasayan - The Rasayanas promoting Intelligence and cognition.
#Medhya rasayana – Neuronutrient Rasayanas
#Kutipravesika Rasayana - Indoor Intensive Rasayan therapy procedure
#Vatatapika rasayana – Outdoor practice of Rasayana therapy.
#Trigarbha Rasayan kuti - Specially designed therapy chamber for Rasayana
#Chyavanprasha – A classical compound Rasayan formulated for Cyavana Risi
#Brahma rasayana – A special Compound Rasayana similar to Cyavanprasa
#Amalake rasayana – A Rasayana preparation made of Amalaki fruits.
#Bhallataka rasayana - Special Rasayana made of Bhallataka fruits
#Pippali Vardhamana rasayan – Use of Pippali in a vardhaman karma

=== Acknowledgement ===
The English translation presented in this chapter has been abridged from English translation of Caraka Samhita by late Prof. Priyavrata Sharma.

=== Research bibliography ===

#Archana, R. and Namshivayam, A. Antistress effect of Withania somnifera Dunal, J.Ethnopharmacology. 64:91-93, 1999
#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
#Caraka Samhita redaction by Caraka based on Agnivesa tantra of 700BC, Sutra sthana chapters -1 Edited by Sharma PV, Choukhamba Orientalia, Varanasi,India 2002
#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
#Madhava Kara 900 AD Mdhava Nidana, edited by Upadhyaya, YN Choukhamba publication, Varanasi/Delhi, India
#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.
#Sarangdhara 1300AD Sarandhara samhita Choukhamba publications Varanasi/Delhi, India
#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
#Susruta Samhita redaction by Nagarjun based on Susrut’s Susruta Tantra OF Ssrita of 600 BC. sutra sthana chapters 4,15,21 edited by Singhal et al Choukhamba Surbharati 2nd edition Varanasi/Delhi, India, 2002
#Susruta Samhita redaction by Nagarjuna Based on Susruta Tantra of 600BC , Cikitsa sthana chapters 27-30 edited by Singhal et al. Pub. Choukhamba surbharati 2nd edition Varanasi/Delhi ,India 2002
#Udupa, KN and Singh, RH. Science and philosophy of Indian medicine. Baidyanath Ayurveda bhawan Nagpur, India 1980
#Vagbhatta 300 AD Astanga Sangraha Choukhamba publications Varanasi/Delhi, India
#Vagbhatta 300AD, Astanga Hridaya Uttara tantra, chapter 39 Rasayana chikitsa Choukhamba publications Varanasi, India

=== References ===
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Ayurveda

2019-04-30T16:54:23Z

Gopalbasisht:

==What is Ayurveda?==

Ayurveda literally means "Knowledge of life". The careful, critical and unbiased study of the classical Ayurveda texts show that by the time [[Samhita]]-granthas were compiled, the Science and Art of Ayurveda had already passed through the stage of specialization and, knowledge flowing from different specialized fields of medicine and allied sciences generalized, simplified and principles enunciated.<ref> Dwarakanath C. Preface to Introduction to Kayachikitsa. Chaukhambha Orientalia;1996.Third Edition;Varanasi.</ref> Thus, Ayurveda is referred as Science and Art of life. The practice of Ayurveda as a form of medicine dates back to 3000 BC.

==Source of Ayurveda==

Out of the four vedas – Rigveda, Yajurveda, Samaveda, and Atharvaveda - physicians owe their loyalty to the Atharva Veda because this deals with the treatment of diseases by resorting to various practices like sacrifices, prayers, and chants, charity, moral discipline, the atonement of sins, austere practices like fasts, etc. These are advocated for treatment as well as for living a healthy, long life.
Thus,it is sourced as Upaveda from Atharva veda.[[Arthedashmahamooliya Adhyaya#Source of Ayurveda|(Cha.Su.30/21)]]

==What is Ayu?==

''Ayu'' (life) implies the conjunction of physical body, senses, mind and soul and is known by the synonym ''dhari'' (that which sustains), ''jivita'' (that which is live), ''nityaga'' (that which is in continuum), and ''anubandha'' (that which is interdependent, or a link between past life and the future life).[[Deerghanjiviteeya Adhyaya#Definition of Ayu (life) and its synonyms|(Cha.Su.1/42)]]

Thus ''Ayu'' means the ''anuvritti'' (continuity) of ''chetana'' (consciousness) i.e., ''chetananuvritti'', being alive (''jeevita''), bonding with the body (''anubandha'') and sustenance of life (''dhari'').[[Arthedashmahamooliya Adhyaya#The meaning of Ayu|(Cha.Su.30/22)]].

Life is not merely the existence of machine like physical structure of body. The conscious interaction of soul, mind and sense organs makes it live. Therefore these are essential components of Ayurvedic biology of human beings.

== Scope of Ayurveda ==

Ayurveda is the source of knowledge that teaches about or deals with Ayu. Through its virtues, it imparts the knowledge of joy and suffering, benefit and harm, and authentic/authoritative and unauthentic/unreliable (sources of information). It also informs about the lifespan and substances with properties and actions that result in the same. This is dealt with in the entire text of [[Charak Samhita]] at various appropriate contexts.[[Arthedashmahamooliya Adhyaya#Scope of Ayurveda|(Cha.Su.30/23)]]

Thus, Ayurveda deals with good, bad, bliss and sorrow in life, and with (what is) wholesome and unwholesome for it, longevity, and about what Ayu (life) is in itself.[[Deerghanjiviteeya Adhyaya#Definition of Ayurveda|(Cha.Su.1/41)]]

==Benefits of following Ayurveda-good life==

The following are characteristics of happy and healthy life. These are indeed benefits of following Ayurveda.

People whose body and mind are disease-free, and those who are endowed with youth, enthusiasm, strength, virility, reputation, manliness, courage, knowledge of arts and sciences, healthy senses, objects of sensory perceptions, ability of the sensory organs, riches and various luxurious articles for enjoyment, and who can achieve whatever they want and think about wellness can enjoy a happy life. The people with opposite characteristics have sad life.
Those who are the well-wishers of all beings, who do not wish to take other's wealth, who are truthful, peace loving, who are thoughtful before taking action, who are vigilant, who experience the three important objectives of life (righteousness, wealth and desire) without one affecting the other, who respect superiors, who are endowed with the knowledge of arts, sciences and tranquility, who serve the elders, who have full control over lust, anger, envy, arrogance and pride, who constantly indulge in various types of charity, meditation, acquisition of knowledge and quiet life (solitude), who have full spiritual knowledge and are devoted to it, who work both for the present as well as for the next life, and are endowed with memory and intelligence lead a useful rather beneficial life, while others don't. [[Arthedashmahamooliya Adhyaya#Characteristics of happy and healthy life|(Cha.Su.30/24)]]

The above are clinical parameters of good quality of life.

== Signs of decrease in lifespan==

The decrease of lifespan is signaled by various abnormal changes in the sensory perception, objects of perception, mind, intellect, and movement. These signals help in predicting the remaining lifespan and death of an individual at a particular moment. ''Svabhava''(return to the natural state), ''uparama'' of ''pravritti'' (cessation of all activities), ''marana'' (death), ''anityata'' (temporary state) ''nirodha'' (restriction in the continuation of life)- all these are synonymous with death. In the absence of such signs and symptoms, the life span is to be determined as unlimited from the prognostic point of view. In Ayurveda, life span is determined by the characteristics of natural constitution.[[Arthedashmahamooliya Adhyaya#Signs of decreasing life span|(Cha.Su.30/25)]]

== Objective of Ayurveda ==

The prime objectives of this science is to preserve the health of the healthy and cure the disease of the unhealthy.[[Arthedashmahamooliya Adhyaya#Objectives of Ayurveda|(Cha.Su.30/26)]] Thus Ayurveda focuses on preservation and promotion of health at first and then management of diseases.

== Authenticity and eternal qualities of Ayurveda ==

Ayurveda is eternal because of the following: It has no beginning; its characteristics are self-evident, and those of things dealt with it are eternal. It has been seen that Ayu (the combination of body, its organs, mind, and soul) and intelligence about Ayu (knowledge about Ayu) are perpetual. Hence Ayu and its knowledge (i.e. Ayurveda) have been eternal. The knower becomes eternal after knowing Ayurveda. Concepts such as happiness and suffering (i.e., health and illness), therapeutics and pathogens, etc. - their causes, signs, and perpetuation are all eternal. This is what is described in Ayurveda.[[Arthedashmahamooliya Adhyaya#Eternal qualities of Ayurveda|(Cha.Su.30/27)]] It is observed in clinical practice that the principles described in Ayurveda texts are universal, time tested and stand true on scientific validation tests. For example Samanya Vishesha siddhanta is applicable universally with immense importance.<ref> Pandey Deep Narayan , Pandey Neha Prakash. Universal significance of the principle of Samanya and Vishesha beyond Ayurveda.Journal of Ayurveda and Integrative Medicine.2018;9(4),308-311. available online from https://www.sciencedirect.com/science/article/pii/S0975947617305727 </ref>

The texts [[Charak Samhita]], Sushruta Samhita and Ashtang Hridayam are three major ''samhitas'' (compendiums) of Ayurveda.

== Eight specialties of Ayurveda ==

There are eight main branches of Ayurveda:[[Arthedashmahamooliya Adhyaya#Eight branches of Ayurveda|(Cha.Su.30/28)]]

#Kayachikitsa (Internal Medicine)
#Shalakya (Otorhinolaryngology (ENT) + Ophthalmology)
#Shalya (Surgery)
#Visha gara vairodhika prashamana or Agada tantra (Toxicology)
#Bhutavidya (Psychiatry)
#Kaumarbhrityakam ( Gynecology, Obstetrics and Pediatrics)
#Rasayanam (Science of rejuvenation) and
#Vajikaranam (Science of sexual health and aphrodisiac).

The details about these specialties are given in context of [[Chikitsa Sthana#Specialties of Ayurveda therapeutics|Chikitsa Sthana]].

==External links==

Ayurveda [[https://dharmawiki.org/index.php?title=Ayurveda_(%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&veaction=edit&section=15]]

==References==

Siddhi Sthana

2019-04-27T20:00:49Z

Gopalbasisht:

{{Infobox
|title = [[Charak Samhita]] Siddhi Sthana
|header1 = Sections

|label2 = Preceding
|data2 = [[Kalpa Sthana]]

|label3 = Succeeding
|data3 = None

|label4 = All Sections
|data4 = [[Sutra Sthana]],[[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header5 = Chapters

|label7 =
|data7 = [[Kalpana Siddhi]], [[Panchakarmiya Siddhi]], [[Bastisutriyam Siddhi]], [[Snehavyapat Siddhi]], [[Netrabastivyapat Siddhi]], [[Vamana Virechana Vyapat Siddhi]], [[Bastivyapat Siddhi]], [[Prasrita Yogiyam Siddhi]], [[Trimarmiya Siddhi]], [[Basti Siddhi]], [[Phalamatra Siddhi]], [[Uttar Basti Siddhi]]}}

<div style="text-align:justify;">

==Fundamental principles==

[[Siddhi Sthana]] occupies a unique place within the extensive body of Ayurvedic knowledge that is [[Charak Samhita]]. It is the cardinal part of the treatise that imparts knowledge regarding successful modes of therapeutic administration. Among the ancient Ayurvedic texts collectively called ''Brihattrayi'' (three major texts), only the [[Charak Samhita]] holds [[Siddhi Sthana]] as an integral part of the document. This last section of the Samhita has distinct characteristics in comparison to other portions with respect to its contents, arrangement of chapters and addition of much significant information which was not included before.

[Siddhi Sthana]] deals with various practical aspects of therapeutic [[Panchakarma]] procedures and its successful administration. It is in continuation of [[Kalpa Sthana]], where various therapeutic formulations are explained. The practical skill of a physician supersedes his theoretical/textual knowledge, especially when it comes to Ayurvedic formulations. Success in managing unpredictable clinical situations evolves from the logical understanding and modifications of therapeutic formulations. In medical practice unexpected situations are not rare. [[Siddhi Sthana]] deals with the scientific explanations of [[Panchakarma]] procedures and details the optimal response of each procedure, major pitfalls in diagnostic outcomes along with possible complications and their management strategies.

===Scope of Siddhi===

The term ''Siddhi'' literally means personified perfection or success.<ref>Available from http://spokensanskrit.org/index.php?tran_input=siddhI&direct=se&script=hk&link=yes&mode=3 retrieved on April 25, 2019</ref>. Success attained by chance (''yadrischha'') is not considered as ideal or repeatable. Further, ''siddhi'' should be justified with ''tarka'' (logical reasoning). Also,''tarka'' is formulated depending on ''yukti'' (rational analysis). When multiple causative factors are operating in an outcome, ''yukti'' examines the genuineness of causal relationship between exposures to the causative factors and outcome. It is an intellectual exercise supported by proper reasoning and thinking. The role of multiple causative factors operating for an outcome is very genuine especially in a biological system like medicine??? human body. There are various reasons behind any outcome which is either success or failure. That is why consideration of various variables like ''dushya'' (vitiated factors), ''desha'' (patient’s body and living place), ''bala'' (strength), ''kala'' (season and time of administration) etc. are very important in Ayurvedic health care system. Repeated success in therapeutic attempts assures one of ''siddhi''. Reproducibility is the hallmark feature of scientific methods and is underscored in the concept of ''yukti''. Charak categorically states that the concept of ''siddhi'' is established on the basis of ''yukti'' principle. ''Yukti'' itself is dependent on ''matra'' (posology) and ''kala'' (time of administration). Ascertaining the optimal dose at optimal time is the key to successful outcome in therapeutics. Hence [[Siddhi Sthana]] can be considered as the portion of [[Charak Samhita]] where the philosophical principle of ''yukti'' associates with siddhi, the pragmatic success.

==Salient features==

Let us examine certain salient features of [[Siddhi Sthana]]. It is the first ever compiled discussion on one to one interaction between the learner and his preceptor over the standard operating procedures (SOP) of [[Panchakarma]] in Ayurveda. Among five therapeutic procedures, Siddhi Sthanahas has highlighted ''basti''. Major share of the text has been devoted in explaining various aspects of ''basti'', its importance, types, clinical relevance and practical aspects. The procedural details of ''vamana'' and ''virechana'' are conferred less. This may probably be because it has to be read in continuation with [[Kalpa Sthana]] where details of ''vamana'' as well as ''virechana'' formulations and their modus operandi have been given. Moreover, procedure of ''vamana'' and ''virechana'' had been previously explained in [[Sutra Sthana]] in an exclusive chapter. So the omitted details of ''basti'', are explained with more significance. ''Basti'' has been equated to half of the whole treatment or as the whole treatment itself. The minute details of observations seen in day to day clinical practice like, reasons for ''basti'' medicine for not reaching its destination, reasons for long retention without expulsion or early expulsion etc. are mentioned along with optimal responses of basti procedures. [[Siddhi Sthana]] can be the first text to have explained minute details of ''basti'' procedure from material of nozzle, its shape and size and the logical reasons for lying in the left lateral position while administering.

==Glimpses of chapters==

The first chapter, [[Kalpana Siddhi]] gives, in brief, the overall content of all the [[Panchakarma]] procedures. It highlights the ''samyak lakshanas'' (the indicators of the optimal activity) of each procedure. It sheds light over the apt spacing between procedures and its relevance. The chapter ends with some insights into ineffective treatment due to wrong posology and timing which are worth understanding. The author has laid down the importance of judicious selection of procedures to suitable patients by devoting the second section of [[Siddhi Sthana]]. Explanations for contraindications and indications of ''basti'' have been detailed. Contraindications are described first to reinforces the importance of avoiding wrong procedures to unsuitable patients and the mode of action of each procedure is variable in different clinical situations. Additional mention about absolute contraindications to all procedures in certain patients like ''chanda'' (ferocious), ''sahasika'' (rashful), ''kritaghna'' (ungrateful), ''dweshta'' (hated by others) etc. are incorporated. This reference points to the fact that the physician had discernment upon the society of the period. The last part of the chapter also specifically mentions the concept of withdrawal criteria in clinical practice where ''karya'' (objective) becomes ''akarya'' (paused).

The subsequent chapters explain procedure of ''basti'' in [[Bastisutriyam Siddhi]], complications of unctuous enema in [[Snehavyapat Siddhi]], instrumental defects in [[Netrabastivyapat Siddhi]] followed by complications of emesis and purgation in [[Vamana Virechana Vyapat Siddhi]]. Here the author has defined the qualities of ''oushadha'' (drug) in general like lesser in quantity providing quick actions, easily assimilated, palatable etc. These specifications mentioned here provide an edge over conventional definition of drug in contemporary medicine. In the forthcoming chapter the complications associated with procedure of decoction enema is detailed. The methodology of explaining the complications (''vyapat'') highlights the clinical precision with respect to etiology, manifestations and management of complications. In the next chapter named [[Prasrita Yogiyam Siddhi]], the author enlists a number of special ''basti'' formulations with specific actions like virility enhancers, complexion promoters, semenotropics etc. It is interesting to note that different types of diarrhea and their management strategies are also detailed in this chapter. It may be after considering the chance of manifestation of iatrogenic bowel disorders associated with improper administration of ''shodhana'' procedure. It can also be identified as an add-on note of omitted information.

The chapter on [[Trimarmiya Siddhi]] highlights the clinicians concern over major vital organs. It is believed that ''marma'' is a topic dealt by surgeons only. Contrary to that the three ''marmas'' namely ''basti'' (urinary bladder including kidneys), ''hridayam'' (heart including cardiovascular system) and ''shiras'' (head including brain) are equally important to a clinician as well. These vital organs also could be afflicted due to endogenous causes like wrong administration of [[Panchakarma]] procedures. Furthermore, the medicated enema is considered excellent for protection of ''marma''. In this chapter many clinical conditions like convulsive disorders and urinary disorders are highlighted. The procedure of ''uttarabasti'' is also detailed here. Certain major cephalic disorders like ''ardhavabhedaka'' (hemicranias/migraine), ''sooryavrta'' (frontal sinusitis) etc. of ''shalakya'' specialty are also included in this chapter and the details of ''nasya'' as a restorative measure is also conferred. It is highly relevant to note that the formulations of ''basti'' (''basti yoga'') have been mentioned in different contexts. ''Niruha yogas'' (decoction/purification enema formulations) are mentioned in [[Bastisutriyam Siddhi]], ''anuvasana yogas'' in [[Snehavyapat Siddhi]], quantified ''yogas'' in [[Prasrita Yogiyam Siddhi]], condition specific ''yogas'' in [[Basti Siddhi]] and ''yapana basti'' in [[Phalamatra Siddhi]]. These different, vivid and clinically vibrant formulations indicate the wide practice of ''basti'' methodically in numerous clinical conditions.

The tenth chapter of [[Siddhi Sthana]] enlists special enema recipes indicated as per ''dosha'' predominance as well as for specific clinical situations. The eleventh chapter named [[Phalamatra Siddhi]] is unique since it has detailed various fruits useful for enema and it has been presented as proceedings of a symposium participated by eminent physicians of that time. It is astonishing that discussions on enema therapy for animals are also detailed here. It also conveys the message that Ayurvedic physicians were capable enough for managing veterinary issues and successfully administered ''basti'' like procedures in animals. In the last chapter of [[Siddhi Sthana]] the author has highlighted certain excellent enema recipes which are superior in efficacy. It reinforces the wide clinical applications of ''basti'' and its customer friendly applications. Eight factors are explained as impediments to be avoided during [[Panchakarma]] procedures. A list of ''yapana basti'' with tremendous clinical efficacy which can be administered even to the outpatient population is detailed in the chapter. The [[Siddhi Sthana]] ends with a note by the author about himself and the method of compilation he has done to fulfill the science in terms of ''uccha shilo cchaayam''(collected the subject matter from different sources like picking up the grains). These verses glorify the humility or modesty of the redactor. The list of ''tantrayukti'' described in the last portion explains the richness of literary perfection possessed by the contributor of the text.

==History==

The portion of [[Siddhi Sthana]] was not available in [[Charak Samhita]] during ninth century AD and was considered as missing. Later it was Dridhabala, the Kashmiri exponent and resident of the ancient city of Panchanadapura (modern day Panjore, in Kashmir) who did an immense literary work of completing the [[Samhita]] by compiling several important treatises of that time. He added seventeen chapters of [[Chikitsa Sthana]], whole of [[Kalpa Sthana]] and [[Siddhi Sthana]]. Hence he is also known as the expounder of the [[Charak Samhita]].

==Importance==

From a bird eye view on [[Siddhi Sthana]] it can be stated that this portion of [[Charak Samhita]] has given much importance to successful clinical practice of [[Panchakarma]] with minute details of pro and adverse effects of the same. Further it can be seen that the chapter is serving as an add-on note to many overlapped facts not mentioned at other places in [[Samhita]]. [[Siddhi Sthana]], by explaining the procedures in the most scientific way, dealing with every aspect at the level of SOP (Standard operative procedures), drugs to be used, psychological status as well as physiological and pathological markers in the patient, serves as a part that makes [[Charak Samhita]] complete. </div>

==Research thesis==
The following research title is observed in the directory of researches <ref> Available from https://researches-in-ayurveda.co.in/</ref>
* Mendhe J M . Samhitaon Mein Varnita Siddhi-Sthana: Ek Vyavaharika Upayogita . Samhita And Siddhanta . Shri Ayurved Mahavidyalaya, Nagpur . 1998

==References==
[[Category:Panchakarma]]

Chikitsa Sthana

2019-04-27T19:19:32Z

Gopalbasisht:

{{Infobox
|title = [[Charak Samhita]] Chikitsa Sthana
|header1 = Sections

|label2 = Preceding
|data2 = [[Indriya Sthana]]

|label3 = Succeeding
|data3 = [[Kalpa Sthana]]

|label4 = All Sections
|data4 = [[Sutra Sthana]],[[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header5 = Chapters

|label7 =
|data7 = [[Rasayana]], [[Vajikarana]], [[Jwara Chikitsa]], [[Raktapitta Chikitsa]], [[Gulma Chikitsa]], [[Prameha Chikitsa]], [[Kushtha Chikitsa]], [[Rajayakshma Chikitsa]], [[Unmada Chikitsa]], [[Apasmara Chikitsa]], [[Kshatakshina Chikitsa]], [[Shvayathu Chikitsa]], [[Udara Chikitsa]], [[Arsha Chikitsa]], [[Grahani Chikitsa]], [[Pandu Chikitsa]], [[Hikka Shwasa Chikitsa]], [[Kasa Chikitsa]], [[Atisara Chikitsa]], [[Chhardi Chikitsa]], [[Visarpa Chikitsa]], [[Trishna Chikitsa]], [[Visha Chikitsa]], [[Madatyaya Chikitsa]], [[Dwivraniya Chikitsa]], [[Trimarmiya Chikitsa]] , [[Urustambha Chikitsa]], [[Vatavyadhi Chikitsa]],[[Vatarakta Chikitsa]], [[Yonivyapat Chikitsa]] }}

<div style="text-align:justify;">

==Fundamental principles==
The term ''Chikitsa'' means treatment or therapy. <ref> Available from http://spokensanskrit.org/index.php?tran_input=cikitsA&direct=se&script=hk&link=yes&mode=3</ref> . It is important to note that the status of health and etio-pathogenesis of disease depends upon status of Agni (digestion and metabolism). (Cha.Chi.15/4) Therefore, the treatment is based upon correcting the digestion and metabolism.

Literally, the term Kaya comprehends entire process of metabolism, rather than either anabolism as denoted by Deha or catabolism denoted by Sharira. Therefore, the word “Kaya-chikitsa” indicates medical management of diseases caused by impaired “Agni”. The medical practice of Kayachikitsa is based upon an intimate understanding of nutrition and the factors responsible for digestion, absorption and metabolism.<ref> Dwarkanath C. Introduction to Kayachikitsa.Chaukhambha Orientalia;third edition. Varanasi. 1996 p.2</ref> [[Chikitsa Sthana]] is the most important section focusing on objectives of Ayurveda for prevention of disease and preservation of health.

==Structural dimensions of the section==

This section relates mainly to therapeutics. However each chapter in this section starts with comprehensive information about etio-pathogenesis along with symptomatology, prognosis and classification of diseases before delving into detailed treatment. In therapeutic section of chapters, a general pattern is adopted to describe the management: The first principle of treatment (''chikitsa sutra'') of that particular disease is given in terms of ''langhana'' or ''brimhana, snehana'' or ''rukshana, svedana'' or ''stambhana'' and related measures of ''shodhana'' followed by their judicious use in particular state and stage of the disease. It is followed by description of single or compound preparations along with their constituents, method of preparation and indications. The drugs are mentioned in the form of fresh juice and paste, powder, tablet, decoctions, ''avaleha'' (jam), ''asava'' (fermented preparations mainly from juices), ''arishta'' (fermented preparations mainly from decoctions), medicated ghee and oil etc.

==Specialties of Ayurveda therapeutics ==

The medical therapeutics today has been classified into many branches focused on a defined group of patients, diseases, skills, or philosophy.<ref>Specialties of Medical Practice available from https://en.wikipedia.org/wiki/Specialty_(medicine) retrieved on April 24, 2019</ref>. Each chapter in this section deals with a separate specialty. Being primarily a treatise of ''kayachikitsa'' (medicine), twenty three chapters in the [[Chikitsa Sthana]] deal with medical therapeutics. Other aspects of therapeutics like preservation and promotion of physical, mental, spiritual and sexual health is dealt in the first two chapters of [[Rasayana]] and [[Vajikarana]]. The chapter [[Dwivraniya Chikitsa]] pertains to wound management and briefs about surgical procedures (''shalya''). The chapter [[Visha Chikitsa]] on the management of poisoning (''visha'') deals with ''agada-tantra'' (toxicology). In Ayurveda, psychiatry is dealt with under the heading of ''bhuta-vidya'' and two chapters viz. [[Unmada Chikitsa]] and [[Apasmara Chikitsa]] focus on this aspect of medicine. The last chapter [[Yonivyapat Chikitsa]] describes disorders of male and female infertility, gynecological disorders with paediatrics diseases. The chapter also mentions important principles of time of administration of medicine i.e. chrono-pharmacology and factors for deciding dose i.e. posology.

==Glimpses of chapters==

Eight groups of major diseases were described in [[Nidana Sthana]], each representing one specific clinical feature from diagnostic point of view. Management of those eight diseases is explained in detail from the third to the tenth chapter.

In all, There are thirty chapters in [[Chikitsa Sthana]].

*The first chapter is on [[Rasayana]] (rejuvenation therapy) , further divided into four sections (or sub-chapters). The chapter describes a number of medicine preparations by means of which one can prevent and retard aging and live a longer, happier life. [[Rasayana]] measures promote physical and mental health and provide general immunity to prevent diseases as well as strength to the tissues to be able to fight diseases effectively. Thus this chapter highlights principles of geriatrics and old age care as well as prevention of aging process.

*The second chapter, on [[Vajikarana]], also comprises of four sub-chapters and deals with enhancing sexual health in healthy persons, consequently leading to healthy progeny. The chapter reveals principles of aphrodisiac medicines.

*The management of ''Jwara'' (fever) associated diseases are described in the 3rd chapter, [[Jwara Chikitsa]]. It includes therapeutic measures for acute and chronic fever, continuous, intermittent, malarial and seasonal fevers, mild, moderate and severe fevers, fever with or without ''ama'', fevers occurring from one, two or three combination of ''dosha'', fever occurring in ''dhatu'' and so on. All the aspects affecting treatment and prognosis of various types of fever are also described. This chapter describes principles related with thermo-regulatory mechanisms in the body.

*The fourth chapter deals with the management of bleeding disorders under the heading of [[Raktapitta Chikitsa]], which is of two types i.e. bleeding from the upper and lower channels. Management principles of bleeding disorders are mentioned in this chapter.

*The fifth chapter,[[Gulma Chikitsa]] describes protuberance of abdomen under two headings, local and generalized. Local lump in abdominal cavity is termed as ''gulma'' and is of five types which includes simple gas phantom to new growth and their treatment.

*Urinary diseases are described according to the presenting symptoms of excessive urine or scanty urine with difficulty/pain. This chapter deals with the treatment of urinary problems with presenting sign of excessive urine under the heading of [[Prameha Chikitsa]] which is of twenty types and includes ''madhumeha'' (diabetes mellitus). Principles of treatment for disorders due to impaired fat metabolism are also described.

*The management of eighteen types of ''Kushtha'' (skin diseases including leprosy) is described in the seventh chapter entitled [[Kushtha Chikitsa]]. Chronic non-purulent bacterial, fungal and allergic skin disorders are described under this heading. These disorders are further divided into two groups viz. 11 types of ''kshudra kushtha'' (minor skin diseases) and 7 types of ''mahakushtha'' (major skin disorders). The chapter describes principles of dermatology specialty.

*''Rajayakshma'' (Syndrome like Tuberculosis) has been a problem since time immemorial. It is described in the chapter entitled [[Rajayakshma Chikitsa]]. According to its etio-pathogenesis, it is classified into four types and its detailed treatment is described. The chapter deals with treatment of various diseases due to impaired immunity.

*''Bhuta-vidya'' (psychiatric disorders) are described in two chapters. The ninth chapter entitled [[Unmada Chikitsa]] describes the management of insanity and various other psychotic disorders.

*The tenth chapter entitled [[Apasmara Chikitsa]] deals with the management of epilepsy, seizures and memory disorders. Both chapters describe management principles of psychiatric disorders.

*''Kshata-kshina'' occurs by indulgence in activities beyond one’s strength or cruel activities such as bull fighting leading to chest injuries, bleeding and cachexia. The management is described in eleventh chapter entitled [[Kshatakshina Chikitsa]]. This chapter mentions principles of management of chest injuries and occupational health hazards.

*Three groups of diseases with swelling (''utsedha''), edema and inflammation at various sites are described in the twelfth chapter entitled [[Shvayathu Chikitsa]].

*The conditions leading to generalized enlargement of abdomen such as ascites, hepatomegaly and splenomegaly are described in thirteenth chapter entitled [[Udara Chikitsa]].
Both chapters describe management principles of disorders due to impaired fluid and osmotic balance in body.

*Types of hemorrhoids and warts etc. are described along with their treatment in the next chapter entitled [[Arsha Chikitsa]]. The chapter describes medical or conservative management of haemorrhoids.

* [[Grahani Chikitsa]], the fifteenth chapter elaborates physiological principles of Agni (digestion and metabolism) at various levels and its importance in clinical practice. Various processes of digestion, metabolism leading to the formation of ''dhatu'' ( body tissues) and ''mala'' (metabolic wastes) are also described. The comprehensive management of disorders of gastrointestinal tract is described.

*Two diseases caused mainly by vitiation of ''rakta'' (blood tissue) viz. ''pandu roga'' (anemia and blood deficiency disorders) and ''kamala'' (jaundice and hepatic disorders) are described in sixteenth chapter entitled [[Pandu Chikitsa]]. Thus management principles of haematological disorders are described in this chapter.

* The seventeenth chapter, entitled [[Hikka Shwasa Chikitsa]] deals with disorders of respiratory system. Clinical presentations and management of five types of hiccups and dyspnoea are described.

* [[Kasa Chikitsa]], the eighteenth chapter deals with cough of various origin and its management.

*The management principles of various types of diarrhea and irritable bowel syndrome are described in nineteenth chapter entitled [[Atisara Chikitsa]].

*The next chapter [[Chhardi Chikitsa]] describes management of Vomiting (''chhardi'') due to various somatic and psychological origin.

*Types of acute inflammatory dermatological conditions such as erysipelas are described under the heading of ''visarpa'' in twenty-first chapter entitled [[Visarpa Chikitsa]].

*The conditions manifested in the form of excessive thirst (''trishna'') are described in chapter entitled [[Trishna Chikitsa]].

*The next chapter, [[Visha Chikitsa]] deals with the management of acute and slow poisoning (''visha'') relating with ''agada-tantra'' (toxicology).

*The management of its various acute and chronic stages of alcoholic intoxication and its complications are tackled in twenty fourth chapter entitled [[Madatyaya Chikitsa]]. The management principles for substance abuse and addiction can be referred in this chapter.

*Wound management and surgical procedures (''shalya'') are described in twenty fifth chapter entitled [[Dwivraniya Chikitsa]].

*The next chapter, [[Trimarmiya Chikitsa]] describes disorders due to obstruction to free movement of vata dosha. The gastrointestinal diseases such as ''udavarta''(reverse movement of vata), ''anaha'' (distension of abdomen), ''aruchi'' (anorexia) etc. are described. Disorders of three vital organs like heart, brain and kidney are described as main context of chapter. Thus this chapter describes management principles of disorders in cardiac region, head region and urinary system. Brief description of management of diseases pertaining to hair, ear, nose and throat with passing reference to eye diseases is also dealt in this chapter.

*Disorders of spinal- neuro- muscular degeneration in thigh and hip joint are described in twenty seventh chapter entitled [[Urustambha Chikitsa]].

*Vata dosha is the key initiating factor responsible for all physiological and psychological mechanisms in the body. The types of vata dosha, their functions and disorders are described in [[Vatavyadhi Chikitsa]]. Disorders caused by Vata dosha in body, like digestive system, nervous system, musculo-skeletal system and their managements are described in this chapter.

*The next chapter, [[Vatarakta Chikitsa]] specifically describes disorders due to vitiation of vata dosha and rakta dhatu. The conditions involving deformities in small joints, those of vascular system involving blood vessels are highlighted in this chapter with their management.

*The last chapter, entitled [[Yonivyapat Chikitsa]]) describes disorders related to male and female reproductive system, infertility and other gynecological disorders. The diseases in children (''kaumarabhritya'') are mentioned as well. The principles related to time of administration of medicine and dose is also highlighted.

==Importance==

The section is a quick reference manual for therapeutics. This section provides comprehensive information about all aspects of clinical practice including etio-pathogenesis, management and drug formulary. It is obvious from the foregoing that [[Chikitsa Sthana]] is a treasure of therapeutic knowledge and by mastering this part one can become expert physician who can tackle all types of acute and chronic disease successfully.

[[Category: Ayurveda therapeutics]],

==References==
</div>

Parimarshaneeyamindriyam Adhyaya

2019-04-20T18:10:32Z

Gopalbasisht:

{{Infobox
|title = Parimarshaneeyamindriyam Adhyaya
|label1 = Section/Chapter
|data1 = [[Indriya Sthana]] Chapter 3
|label2 = Preceding Chapter
|data2 = [[Pushpitakamindriyam Adhyaya]]

|label3= Succeeding Chapter
|data3 = [[Indriyaneeka]]
|label5 = Other Sections
|data5 = [[Sutra Sthana]], [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header3 =

}}
==[[Indriya Sthana]] Chapter 3, Chapter on the palpable signs of Imminent Death ==

=== Abstract ===
<div style="text-align:justify;">
Palpation and percussion enables a physician to make important observations that helps in understanding the disease. [[Parimarshaneeyamindriyam Adhyaya]] deals with signs and symptoms of imminent death; especially the ones which can be elicited by touch or palpation. The chapter talks about various changes that occur in different parts of the body along with various signs elicited by palpation like hardening, softening, bowing, displacement of body structures, changes in breathing patterns, extreme wasting along with deficiency of blood, structural and functional changes in eyes, body hair, and various body parts.

'''Keywords''': ''lingam, sparsha,'' touch, palpation, fatal signs.
</div>
=== Introduction ===
<div style="text-align:justify;">
[[Parimarshaneeyamindriyam Adhyaya]] mainly deals with the moribund symptoms based on palpating various regions of the body. It follows [[Pushpitakamindriyam Adhyaya]] that deals with the prognosis based on observing the changes in the odour or taste in the body. The reason for this sequence can be understood as the changes in the odor or taste can be felt easily and from far whereas to palpate the patient is a must. The chapter also precedes [[Indriyaneeka]], which deals with the prognosis based on observing the functioning of the sensory organs of the body.
</div>

===Sanskrit text, Transliteration and English Translation===

परिमर्शनीयेन्द्रियोपक्रमः
अथातः परिमर्शनीयमिन्द्रियं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

वर्णे स्वरे च गन्धे च रसे चोक्तं पृथक् पृथक्|
लिङ्गं मुमूर्षतां सम्यक् स्पर्शेष्वपि निबोधत||३||

athātaḥ parimarśanīyamindriyaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

varṇē svarē ca gandhē ca rasē cōktaṁ pr̥thak pr̥thak|
liṅgaṁ mumūrṣatāṁ samyak sparśēṣvapi nibōdhata||3||

athAtaH parimarshanIyamindriyaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||

varNe svare ca gandhe ca rase coktaM pRuthak pRuthak|
li~ggaM mumUrShatAM samyak sparsheShvapi nibodhata||3||

Lord Atreya said,, now we shall explain all tangible observations related to palpation in relation with imminent death. [1-2]

The person who is about to die manifests various signs in terms of colour, voice, odour, taste (sense by person)????? which are described separately. Now we will learn about the signs of imminent death pertaining to touch. [3]

==== Assessment factors by palpation ====

स्पर्शप्राधान्येनैवातुरस्यायुषः प्रमाणावशेषं जिज्ञासुः प्रकृतिस्थेन पाणिना शरीरमस्य केवलं स्पृशेत्, परिमर्शयेद्वाऽन्ये|
परिमृशता तु खल्वातुरशरीरमिमे भावास्तत्र तत्रावबोद्धव्या भवन्ति|
तद्यथा- सततं स्पन्दमानानां शरीरदेशानामस्पन्दनं, नित्योष्मणां शीतीभावः, मृदूनां दारुणत्वं, श्लक्ष्णानां खरत्वं,सतामसद्भावः, सन्धीनां स्रंसभ्रंशच्यवनानि; मांसशोणितयोर्वीतीभावः, दारुणत्वं, स्वेदानुबन्धः, स्तम्भो वा; यच्चान्यदपिकिञ्चिदीदृशं स्पर्शानां लक्षणं भृशविकृतमनिमित्तं स्यात्|
इति लक्षणं स्पृश्यानां भावानामुक्तं समासेन||४||

sparśaprādhānyēnaivāturasyāyuṣaḥ pramāṇāvaśēṣaṁ jijñāsuḥ prakr̥tisthēna pāṇinā śarīramasyakēvalaṁ spr̥śēt, parimarśayēdvā'nyēna|
parimr̥śatā tu khalvāturaśarīramimē bhāvāstatra tatrāvabōddhavyā bhavanti|
tadyathā-satataṁ spandamānānāṁ śarīradēśānāmaspandanaṁ, nityōṣmaṇāṁ śītībhāvaḥ, mr̥dūnāṁdāruṇatva, ślakṣṇānāṁ kharatvaṁ, satāmasadbhāvaḥ, sandhīnāṁ sraṁsabhraṁśacyavanāni;māṁsaśōṇitayōrvītībhāvaḥ, dāruṇatvaṁ, svēdānubandhaḥ, stambhō vā; yaccānyadapi kiñcidīdr̥śaṁsparśānāṁ lakṣaṇaṁ bhr̥śavikr̥tamanimittaṁ syāt|
iti lakṣaṇaṁ spr̥śyānāṁ bhāvānāmuktaṁ samāsēna||4||

sparshaprAdhAnyenaivAturasyAyuShaH [1] pramANAvasheShaM [2] jij~jAsuH prakRutisthena pANinA sharIramasya kevalaM spRushet, parimarshayedvA~anyena|
parimRushatA tu khalvAturasharIramime bhAvAstatra tatrAvaboddhavyA bhavanti|
tadyathA- satataM spandamAnAnAM sharIradeshAnAmaspandanaM, nityoShmaNAM shItIbhAvaH, mRudUnAM dAruNatvaM, shlakShNAnAM kharatvaM,satAmasadbhAvaH [3] , sandhInAM sraMsabhraMshacyavanAni; mAMsashoNitayorvItIbhAvaH, dAruNatvaM, svedAnubandhaH, stambho vA; yaccAnyadapiki~jcidIdRushaM sparshAnAM lakShaNaM bhRushavikRutamanimittaM syAt|
iti lakShaNaM spRushyAnAM bhAvAnAmuktaM samAsena||4||
<div style="text-align:justify;">
The physician who wants to use the method of palpation for measuring the remaining lifespan of a patient, should palpate his (patient’s) entire body with his hands, the hands being in normal condition. If the hands of the physician are not in normal condition, he should do so by using another person as a substitute for palpating the patient’s body.

While palpating patient’s body; following deviations should be studied keeping normal anatomy and physiology of the body in mind. Extreme deviations from normalcy in the body like the absence of pulsation in the pulsatile areas of the body, absence of warmth from warm regions of the body or the presence of hardness or rigidity in softer body structures can give important information in regards to the life span of the person. Similarly the presence of the signs like dislocation or displacement of joints, extreme alteration in perspiration, extreme emaciation or bulkiness of muscle etc. which are found without any apparent cause are to be studied to assess the span of life or the signs of death. [4]
</div>
तद्व्यासतोऽनुव्याख्यास्यामः- तस्य चेत् परिमृश्यमानं पृथक्त्वेनपादजङ्घोरुस्फिगुदरपार्श्वपृष्ठेषिकापाणिग्रीवाताल्वोष्ठललाटं स्विन्नं शीतं स्तब्धं दारुणं वीतमांसशोणितं वा स्यात्,परासुरयं पुरुषो न चिरात् कालं मरिष्यतीति विद्यात्|
तस्य चेत् परिमृश्यमानानि पृथक्त्वेनगुल्फजानुवङ्क्षणगुदवृषणमेढ्रनाभ्यंसस्तनमणिकपर्शुकाहनुनासिकाकर्णाक्षिभ्रूशङ्खादीनि स्रस्तानि व्यस्तानि च्युतानिस्थानेभ्यः स्कन्नानि वा स्युः, परासुरयं पुरुषोऽचिरात् कालं मरिष्यतीति विद्यात्||५||

tadvyāsatō'nuvyākhyāsyāmaḥ- tasya cēt parimr̥śyamānaṁ pr̥thaktvēnapādajaṅghōrusphigudarapārśvapr̥ṣṭhēṣikāpāṇigrīvātālvōṣṭhalalāṭaṁ svinnaṁ śītaṁ stabdhaṁ dāruṇaṁvītamāṁsaśōṇitaṁ vā syāt, parāsurayaṁ puruṣō na cirāt kālaṁ mariṣyatīti vidyāt|
tasya cēt parimr̥śyamānāni pr̥thaktvēnagulphajānuvaṅkṣaṇagudavr̥ṣaṇamēḍhranābhyaṁsastanamaṇikaparśukāhanunāsikākarṇākṣibhrūśaṅkhādīnisrastāni vyastāni cyutāni sthānēbhyaḥ skannāni vā syuḥ, parāsurayaṁ puruṣō'cirāt kālaṁ mariṣyatīti vidyāt||5||

tadvyAsato~anuvyAkhyAsyAmaH- tasya cet parimRushyamAnaM pRuthaktvena pAdaja~gghorusphigudarapArshvapRuShTheShikApANigrIvAtAlvoShThalalATaMsvinnaM shItaM stabdhaM [1] dAruNaM vItamAMsashoNitaM vA syAt, parAsurayaM puruSho na cirAt kAlaM [2] mariShyatIti vidyAt|
tasya cet parimRushyamAnAni pRuthaktvenagulphajAnuva~gkShaNagudavRuShaNameDhranAbhyaMsastanamaNikaparshukAhanunAsikAkarNAkShibhrUsha~gkhAdIni srastAni vyastAni cyutAni sthAnebhyaHskannAni [3] vA syuH, parAsurayaM puruSho~acirAt kAlaM mariShyatIti [4] vidyAt||5||
<div style="text-align:justify;">
Now I will elaborate upon what I have stated above. If on individual palpation; the feet, calves, thighs, buttocks, belly, both the flanks, vertebral column, hands, neck, palate, lips, forehead are found to be soaked in perspiration, are cold, show stiffness or absence of sensation, inflexibility, or are deficient of flesh or blood, then the physician should note that the person is nearing the end of his live and will die soon.

The physician should similarly palpate separately ankles, knees, pelvis, anus, scrotum, penis, navel, nipples, rib cage, chin, nostrils, ears, eyes, eyebrows, temples to see if these are lax, broken, loosened, displaced from their normal position. If so then the physician should consider that the patient will face death in a short span of time. [5]
</div>
तथाऽस्योच्छ्वासमन्यादन्तपक्ष्मचक्षुःकेशलोमोदरनखाङ्गुलीरालक्षयेत्|
तस्य चेदुच्छ्वासोऽतिदीर्घोऽतिह्रस्वो वा स्यात्, परासुरिति विद्यात्|
तस्य चेन्मन्ये परिमृश्यमाने न स्पन्देयातां, परासुरिति विद्यात्|
तस्य चेद्दन्ताः परिकीर्णाः श्वेता जातशर्कराः स्युः, परासुरिति विद्यात्|
तस्य चेत् पक्ष्माणि जटाबद्धानि स्युः, परासुरिति विद्यात्|
तस्य चेच्चक्षुषी प्रकृतिहीने, विकृतियुक्ते- अत्युत्पिण्डिते, अतिप्रविष्टे, अतिजिह्मे, अतिविषमे, अतिमुक्तबन्धने, अतिप्रस्रुते,सततोन्मिषिते, सततनिमिषिते, निमिषोन्मेषातिप्रवृत्ते, विभ्रान्तदृष्टिके, विपरीतदृष्टिके, हीनदृष्टिके, व्यस्तदृष्टिके,नकुलान्धे, कपोतान्धे, अलातवर्णे, कृष्णपीतनीलश्यावताम्रहरितहारिद्रशुक्लवैकारिकाणां वर्णानामन्यतमेनातिप्लुते वास्यातां, तदा परासुरिति विद्यात्|
अथास्य केशलोमान्यायच्छेत्, तस्य चेत् केशलोमान्यायम्यमानानि प्रलुच्येरन् न चेद्वेदयेयुस्तं परासुरिति विद्यात्|
तस्य चेदुदरे सिराः प्रकाशेरञ् श्यावताम्रनीलहारिद्रशुक्ला वा स्युः, परासुरिति विद्यात्|
तस्य चेन्नखा वीतमांसशोणिताः पक्वजाम्बववर्णाः स्युः, परासुरिति विद्यात्|
अथास्याङ्गुलीरायच्छेत्; तस्य चेदङ्गुलय आयम्यमाना न स्फुटेयुः, परासुरिति विद्यात्||६||

tathā'syōcchvāsamanyādantapakṣmacakṣuḥkēśalōmōdaranakhāṅgulīrālakṣayēt|
tasya cēducchvāsō'tidīrghō'tihrasvō vā syāt, parāsuriti vidyāt|
tasya cēnmanyē parimr̥śyamānē na spandēyātāṁ, parāsuriti vidyāt|
tasya cēddantāḥ parikīrṇāḥ śvētā jātaśarkarāḥ syuḥ, parāsuriti vidyāt|
tasya cēt pakṣmāṇi jaṭābaddhāni syuḥ, parāsuriti vidyāt|
tasya cēccakṣuṣī prakr̥tihīnē, vikr̥tiyuktē- atyutpiṇḍitē, atipraviṣṭē, atijihmē, ativiṣamē, atimuktabandhanē,atiprasrutē, satatōnmiṣitē, satatanimiṣitē, nimiṣōnmēṣātipravr̥ttē, vibhrāntadr̥ṣṭikē, viparītadr̥ṣṭikē,hīnadr̥ṣṭikē, vyastadr̥ṣṭikē , nakulāndhē, kapōtāndhē, alātavarṇē,kr̥ṣṇapītanīlaśyāvatāmraharitahāridraśuklavaikārikāṇāṁ varṇānāmanyatamēnātiplutē vā syātāṁ, tadāparāsuriti vidyāt|
athāsya kēśalōmānyāyacchēt, tasya cēt kēśalōmānyāyamyamānāni pralucyēran na cēdvēdayēyustaṁparāsuriti vidyāt|
tasya cēdudarē sirāḥ prakāśērañ śyāvatāmranīlahāridraśuklā vā syuḥ, parāsuriti vidyāt|
tasya cēnnakhā vītamāṁsaśōṇitāḥ pakvajāmbavavarṇāḥ syuḥ, parāsuriti vidyāt|
athāsyāṅgulīrāyacchēt; tasya cēdaṅgulaya āyamyamānā na sphuṭēyuḥ, parāsuriti vidyāt||6|| tathA~asyocchvAsamanyAdantapakShmacakShuHkeshalomodaranakhA~ggulIrAlakShayet|
tasya ceducchvAso~atidIrgho~atihrasvo vA syAt, parAsuriti vidyAt|
tasya cenmanye parimRushyamAne na spandeyAtAM, parAsuriti vidyAt|
tasya ceddantAH parikIrNAH shvetA jAtasharkarAH syuH, parAsuriti vidyAt|
tasya cet pakShmANi jaTAbaddhAni syuH, parAsuriti vidyAt|
tasya ceccakShuShI prakRutihIne, vikRutiyukte- atyutpiNDite, atipraviShTe, atijihme, ativiShame, atimuktabandhane, atiprasrute, satatonmiShite, satatanimiShite,nimiShonmeShAtipravRutte, vibhrAntadRuShTike, viparItadRuShTike, hInadRuShTike, vyastadRuShTike [5] , nakulAndhe, kapotAndhe, alAtavarNe,kRuShNapItanIlashyAvatAmraharitahAridrashuklavaikArikANAM varNAnAmanyatamenAtiplute vA syAtAM, tadA parAsuriti vidyAt|
athAsya keshalomAnyAyacchet, tasya cet keshalomAnyAyamyamAnAni pralucyeran na cedvedayeyustaM parAsuriti vidyAt|
tasya cedudare sirAH prakAshera~j shyAvatAmranIlahAridrashuklA vA syuH, parAsuriti vidyAt|
tasya cennakhA vItamAMsashoNitAH pakvajAmbavavarNAH syuH, parAsuriti vidyAt|
athAsyA~ggulIrAyacchet; tasya ceda~ggulaya AyamyamAnA na sphuTeyuH, parAsuriti vidyAt||6||
<div style="text-align:justify;">
The physician should similarly examine the patient’s respiration, two sides of the neck, teeth, eye-lashes, eyes, hair covering the head as well as body hair, abdomen, nails and fingers.

Following are considered arisht lakshana if patient breaths either too long or too short of a breath. Absence of pulsation in vessels of neck. Teeth are coated, abnormally white and have sugar/crystal like deposits on it,. Eye-lashes are matted together. Eyes have lost physiological characteristics or are seen abnormal in any manner like- too bulging, too retracted, too oblique or squinted, too distorted, too loosened within their structure, having too much watery discharge, are either continuously open or closed, continuously blinking, with unstable vision, abnormal vision, deficient vision, have lost their keenness of vision (or color blindness), night blind, sees everything complete white or black, or red. If, patient sees halo of different colors like- black, yellow, blue, blackish, coppery, green, turmeric, white or any other abnormal color. Absence of pain on plucking hair from any part of his body. Visibly prominent veins on abdominal region and appear to have various colors like-black, copper, blue, turmeric-like or white. If the nails are drained of blood and flesh, they look dark purple in color. Lastly physician should examine the patient’s finger. If while stretching or pulling they do not get cracked, it should be known that the person will not survive. ??? this last sign is very questionable and should be worded properly[6]
</div>

==== Summary ====

तत्र श्लोकः-
एतान् स्पृश्यान् बहून् भावान् यः स्पृशन्नवबुध्यते|
आतुरे न स सम्मोहमायुर्ज्ञानस्य गच्छति||७||

tatra ślōkaḥ-
ētān spr̥śyān bahūn bhāvān yaḥ spr̥śannavabudhyatē|
āturē na sa sammōhamāyurjñānasya gacchati||7||

tatra shlokaH-
etAn spRushyAn bahUn bhAvAn yaH spRushannavabudhyate|
Ature na sa sammohamAyurj~jAnasya gacchati||7||

Here is the re-capitulatory verse:
<div style="text-align:justify;">
The physician who, by palpation ascertains various palpable signs, will never be confused regarding the matter of prognostic knowledge regarding life span of a patient. [7]

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

Palpation of patient can suggest prognosis of disease.

=== ''Vidhi Vimarsha'' ===

The physician who, by palpation ascertains various palpable signs, will never be confused regarding the matter of prognostic knowledge regarding life span of a patient. [7]

[[Parimarshaneeyamindriyam Adhyaya]] deals with signs and symptoms of imminent death or moribund symptoms; specifically those are elicited by touch or palpation. The chapter commences with the importance of palpation as a modality for diagnosis and any changes in the body indicative of imminent death. The signs of imminent death are seen as abnormal manifestations which cannot be explained as they appear without any reason. These can be seen as absence of pulsation in the areas of the body that are pulsatile, coldness in the warm areas of the body, rigidity in softer body parts, roughness in the body parts that are slimy in nature, the inexplicable absence of body parts; laxity, bowing or displacement of joints, excessive deficiency of flesh or blood, solidity of flesh or blood, excessive perspiration or stiffness, and/or whatever other similar symptoms that can be demonstrated by palpation. The important point to note here is that all the signs and symptoms seen here as well as other chapters of [[Indriya Sthana]] are seen without any causative factors. The rest of the [[Charak Samhita]] excluding the [[Indriya Sthana]] comprises of various signs and symptoms due to ''dosha dushti'' or vitiation of ''doshas''. (Ch.In.3/4)

==== Some examples of palpation ====.

The carotid artery is palpated with the thumb or finger tips placed at the upper end of the thyroid cartilage along the medial border of the sternocleidomastoid muscle.<ref> Vakil RJ, Golwalla AF. Physical Diagnosis. 9th ed. Media Promoters & Publishers Pvt. Ltd. MumbaiJal pg231 </ref> The absence of pulsation in carotid artery usually results from atherosclerosis or carotid artery stenosis.
The pulsations of jugular veins or the study of carotid circulation by using color Doppler test can provide more information on cerebral health which can give important information on the life span of the individual.

Thermoregulatory center of hypothalamus actively monitors thermostasis. If this gets altered it’s a sign of fatality. Sudden drop of body temperature could be a result of an injury, hemorrhage, acute illness or shock. A persistently low temperature is commonly seen in emaciation or wasting diseases, hypothyroidism or Simmonds diseases (post-partum hypopituitarism).<ref> Vakil RJ, Golwalla AF. Physical Diagnosis. 9th ed. Media Promoters & Publishers Pvt. Ltd. MumbaiJal pg80 </ref>

Cancer is one of the leading causes of death and disease worldwide today. Various changes like rigidity in soft tissues (e.g. breast cancer) and roughness in mucosal membranes (changes seen in gastric cancer) or extreme wasting are a few changes associated with cancer.
Absence of normally existing body parts can be understood as atrophy of various glands or overall muscle atrophy.
</div>

=== References ===

<references/>
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Pushpitakamindriyam Adhyaya

2019-04-20T17:11:32Z

Gopalbasisht:

{{Infobox
|title = Pushpitakamindriyam Adhyaya
|label1 = Section/Chapter
|data1 = [[Indriya Sthana]] Chapter 2
|label2 = Preceding Chapter
|data2 = [[Varnasvariyamindriyam Adhyaya]]

|label3= Succeeding Chapter
|data3 = [[Parimarshaneeyamindriyam Adhyaya]]
|label5 = Other Sections
|data5 = [[Sutra Sthana]], [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header3 =

}}
==[[Indriya Sthana]] Chapter 2, Chapter on tactile and olfactory fatal signs ==

=== Abstract ===
<div style="text-align:justify;">
This chapter sums up the variations in the sense of taste of the body and smell of the individual which indicate imminent death of the person (''Arishta Lakshanas''). Variations in the smell of body and the altered taste sense of a person may reveal the disease processes in that patient.

'''Keywords''': fatal signs, ''pushpita'', body odour, sense of taste.
</div>
===Introduction/ ''Vishayanupravesha'' ===
<div style="text-align:justify;">
While describing the qualities of an ideal ''bhishaja'' (physician) it has been stated that he should be friendly, and compassionate to the patients, should have devotion and love for treating the curable diseases and should not treat the untreatable ones [Cha. Su. 9/26]. During the Samhita period, many diseases were incurable because of lack of treatments available at that time. Now, large number of diseases can be controlled and gives longer productive life to patients by providing emergency and intensive care treatments. That is why during that time it was important to determine the prognosis in terms of curability or incurability of diseases. Physicians did not treat incurable patients especially terminally ill patients. A set of symptoms and signs of terminally ill patients was identified called ''Arishta lakshanas''. With the rising high cost of healthcare especially the end of life care, knowledge and recognition of these signs and symptoms have become more relevant during the current times.

After describing fatal signs regarding complexion and voice, diagnosed by visual and auditory senses respectively, the present chapter describes signs to be examined by gustatory and olfactory senses.
</div>
===Sanskrit text, Transliteration and English Translation===

अथातः पुष्पितकमिन्द्रियं व्याख्यास्यामह||१||

इति ह स्माह भगवानात्रेयः||२||

पुष्पं यथा पूर्वरूपं फलस्येह भविष्यतः|
तथा लिङ्गमरिष्टाख्यं पूर्वरूपं मरिष्यतः||३||

athātaḥ puṣpitakamindriyaṁ vyākhyāsyāmaha||1||

iti ha smāha bhagavānātrēyaḥ||2||

puṣpaṁ yathā pūrvarūpaṁ phalasyēha bhaviṣyataḥ|
tathā liṅgamariṣṭākhyaṁ pūrvarūpaṁ mariṣyataḥ||3||

athAtaH puShpitakamindriyaM vyAkhyAsyAmaha||1||

iti ha smAha bhagavAnAtreyaH||2||

puShpaM yathA pUrvarUpaM phalasyeha bhaviShyataH|
tathA li~ggamariShTAkhyaM pUrvarUpaM mariShyataH||3||

“We shall now explain the chapter on the ‘features of odor and taste indicating impending death” said lord Atreya. Similarly as a flower predicts the future growth of a fruit, appearance of various types of ''arishta lakshanas'' denote the impending death. [1-3]

==== Importance of ''Arishta'' (fatal signs) ====

अप्येवं तु भवेत् पुष्पं फलेनाननुबन्धि यत्|
फलं चापि भवेत् किञ्चिद्यस्य पुष्पं न पूर्वजम् ||४||

न त्वरिष्टस्य जातस्य नाशोऽस्ति मरणादृते|
मरणं चापि तन्नास्ति यन्नारिष्टपुरःसरम्||५||

apyēvaṁ tu bhavēt puṣpaṁ phalēnānanubandhi yat|
phalaṁ cāpi bhavēt kiñcidyasya puṣpaṁ na pūrvajam ||4||

na tvariṣṭasya jātasya nāśō'sti maraṇādr̥tē|
maraṇaṁ cāpi tannāsti yannāriṣṭapuraḥsaram||5||

apyevaM tu bhavet puShpaM phalenAnanubandhi yat|
phalaM cApi bhavet ki~jcidyasya puShpaM na pUrvajam [1] ||4||

na tvariShTasya jAtasya nAsho~asti maraNAdRute|
maraNaM cApi tannAsti yannAriShTapuraHsaram||5||
<div style="text-align:justify;">
The flower may sometimes be devoid of fruits and sometimes even the fruits may be produced without being preceded by flowers. But once an ''arishta'' manifests, it doesn’t depart without ensuing in death. Conversely, death can not occur without earlier manifestation of ''arishta''. [4-5]
</div>
मिथ्यादृष्टमरिष्टाभमनरिष्टमजानता|
अरिष्टं वाऽप्यसम्बुद्धमेतत् प्रज्ञापराधजम्||६||

mithyādr̥ṣṭamariṣṭābhamanariṣṭamajānatā|
ariṣṭaṁ vā'pyasambuddhamētat prajñāparādhajam||6||

mithyAdRuShTamariShTAbhamanariShTamajAnatA|
ariShTaM vA~apyasambuddhametat praj~jAparAdhajam||6||

An ignorant person may sometimes wrongly perceive symptoms presenting in an individual as ''arishta lakshana'' and sometimes he may even not recognize the ''arishta lakshana'' presenting in an individual, all this is the result of intellectual errors.[6]

सम्बोधनार्थं तु लिङ्गैर्मरणपूर्वजैः|
पुष्पितानुपदेक्ष्यामो नरान् बहुविधैर्बहून् ||७||

jñānasambōdhanārthaṁ tu liṅgairmaraṇapūrvajaiḥ|
puṣpitānupadēkṣyāmō narān bahuvidhairbahūn ||7||

j~jAnasambodhanArthaM tu li~ggairmaraNapUrvajaiH|
puShpitAnupadekShyAmo narAn bahuvidhairbahUn [1] ||7||

To expound the knowledge about various premonitory symptoms preceding death as indicative of its imminence, we now illustrate the various kinds of such presentations in persons.[7]

==== Fatal signs related to body odor ====

नानापुष्पोपमो गन्धो यस्य भाति दिवानिशम्|
पुष्पितस्य वनस्येव नानाद्रुमलतावतः||८||

तमाहुः पुष्पितं धीरा नरं मरणलक्षणैः|
स ना संवत्सराद्देहं जहातीति विनिश्चयः||९||

एवमेकैकशः पुष्पैर्यस्य गन्धः समो भवेत्|
इष्टैर्वा यदि वाऽनिष्टैः स च पुष्पित उच्यते||१०||

समासेनाशुभान् गन्धानेकत्वेनाथवा पुनः|
आजिघ्रेद्यस्य गात्रेषु तं विद्यात् पुष्पितं भिषक्||११||

आप्लुतानाप्लुते काये यस्य गन्धाः शुभाशुभाः|
व्यत्यासेनानिमित्ताः स्युः स च पुष्पित उच्यते||१२||

तद्यथा- चन्दनं कुष्ठं तगरागुरुणी मधु|
माल्यं मूत्रपुरीषे च मृतानि कुणपानि च||१३||

ये चान्ये विविधात्मानो गन्धा विविधयोनयः|
तेऽप्यनेनानुमानेन विज्ञेया विकृतिं गताः||१४||

इदं चाप्यतिदेशार्थं लक्षणं गन्धसंश्रयम्|
वक्ष्यामो यदभिज्ञाय भिषङ्मरणमादिशेत्||१५||

वियोनिर्विदुरो गन्धो यस्य गात्रेषु जायते|
इष्टो वा यदि वाऽनिष्टो न स जीवति तां समाम्||१६||

एतावद्गन्धविज्ञानं,...|१७|

nānāpuṣpōpamō gandhō yasya bhāti divāniśam|
puṣpitasya vanasyēva nānādrumalatāvataḥ||8||

tamāhuḥ puṣpitaṁ dhīrā naraṁ maraṇalakṣaṇaiḥ|
sa nā saṁvatsarāddēhaṁ jahātīti viniścayaḥ||9||

ēvamēkaikaśaḥ puṣpairyasya gandhaḥ samō bhavēt|
iṣṭairvā yadi vā'niṣṭaiḥ sa ca puṣpita ucyatē||10||

samāsēnāśubhān gandhānēkatvēnāthavā punaḥ|
ājighrēdyasya gātrēṣu taṁ vidyāt puṣpitaṁ bhiṣak||11||

āplutānāplutē kāyē yasya gandhāḥ śubhāśubhāḥ|
vyatyāsēnānimittāḥ syuḥ sa ca puṣpita ucyatē||12||

tadyathā- candanaṁ kuṣṭhaṁ tagarāguruṇī madhu|
mālyaṁ mūtrapurīṣē ca mr̥tāni kuṇapāni ca||13||

yē cānyē vividhātmānō gandhā vividhayōnayaḥ|
tē'pyanēnānumānēna vijñēyā vikr̥tiṁ gatāḥ||14||

idaṁ cāpyatidēśārthaṁ lakṣaṇaṁ gandhasaṁśrayam|
vakṣyāmō yadabhijñāya bhiṣaṅmaraṇamādiśēt||15||

viyōnirvidurō gandhō yasya gātrēṣu jāyatē|
iṣṭō vā yadi vā'niṣṭō na sa jīvati tāṁ samām||16||

ētāvadgandhavijñānaṁ,...|17|

nAnApuShpopamo gandho yasya bhAti [1] divAnisham|
puShpitasya vanasyeva nAnAdrumalatAvataH||8||

tamAhuH puShpitaM dhIrA naraM maraNalakShaNaiH|
sa nA [2] saMvatsarAddehaM jahAtIti vinishcayaH||9||

evamekaikashaH puShpairyasya gandhaH samo bhavet|
iShTairvA yadi vA~aniShTaiH sa ca puShpita ucyate||10||

samAsenAshubhAn gandhAnekatvenAthavA punaH|
Ajighredyasya gAtreShu taM vidyAt puShpitaM bhiShak||11||

AplutAnAplute kAye yasya gandhAH shubhAshubhAH|
vyatyAsenAnimittAH syuH sa ca puShpita ucyate||12||

tadyathA- candanaM kuShThaM tagarAguruNI madhu|
mAlyaM mUtrapurIShe ca mRutAni [3] kuNapAni ca||13||

ye cAnye vividhAtmAno gandhA vividhayonayaH|
te~apyanenAnumAnena vij~jeyA vikRutiM gatAH||14||

idaM cApyatideshArthaM lakShaNaM gandhasaMshrayam|
vakShyAmo yadabhij~jAya bhiSha~gmaraNamAdishet||15||

viyonirviduro [4] gandho yasya gAtreShu jAyate|
iShTo vA yadi vA~aniShTo na sa jIvati tAM samAm||16||

etAvadgandhavij~jAnaM,...|17|
<div style="text-align:justify;">
One who emits the fragrance of several flowers or that of wood from various kinds of creepers and bushes - all blooming with flowers, from his body day and night is called ''pushpita'', and is indicative of forth coming death. Such a person is sure to die within a year.

A person who emits various repulsive odors collectively and simultaneously is also called ''pushpita''. A person who stinks when his body is covered with perfumed liniment or ointment and gives off a fragrant smell without any such liniment application and without any appreciable cause is also called ''pushpita''. The smell of ''Chandana'' (Santalum album Linn.), ''Kushtha'' (Saussurea lappa G. B. Clarke), ''Tagara'' (Valeriana wallichi DC.), ''Aguru'' (Aquilaria agallocha Roxb.), honey, garland, urine, feces, dead body and any other such smell emitted by person is considered premonitory symptom by inference.

We shall further discuss the premonitory symptoms based on various odors in order to facilitate the physician’s knowledge by which he can predict death. The individual whose body emits pleasant or unpleasant smell continuously without any appreciable cause cannot survive for more than a year. This is all about premonitory symptoms based on the smell emitted by the body of the individual.[8-16]
</div>
==== Fatal signs related to sense of taste ====

...रसज्ञानमतः परम्|
आतुराणां शरीरेषु वक्ष्यते विधिपूर्वकम्||१७||

यो रसः प्रकृतिस्थानां नराणां देहसम्भवः|
स एषां चरमे काले विकारं भजते द्वयम्||१८||

कश्चिदेवास्यवैरस्यमत्यर्थमुपपद्यते|
स्वादुत्वमपरश्चापि विपुलं भजते रसः||१९||

तमनेनानुमानेन विद्याद्विकृतिमागतम्|
मनुष्यो हि मनुष्यस्य कथं रसमवाप्नुयात्||२०||

मक्षिकाश्चैव यूकाश्च दंशाश्च मशकैः सह|
विरसादपसर्पन्ति जन्तोः कायान्मुमूर्षतः||२१||

अत्यर्थरसिकं कायं कालपक्वस्य मक्षिकाः|
अपि स्नातानुलिप्तस्य भृशमायान्ति सर्वशः||२२||

...rasajñānamataḥ param|
āturāṇāṁ śarīrēṣu vakṣyatē vidhipūrvakam||17||

yō rasaḥ prakr̥tisthānāṁ narāṇāṁ dēhasambhavaḥ|
sa ēṣāṁ caramē kālē vikāraṁ bhajatē dvayam||18||

kaścidēvāsyavairasyamatyarthamupapadyatē|
svādutvamaparaścāpi vipulaṁ bhajatē rasaḥ||19||

tamanēnānumānēna vidyādvikr̥timāgatam|
manuṣyō hi manuṣyasya kathaṁ rasamavāpnuyāt||20||

makṣikāścaiva yūkāśca daṁśāśca maśakaiḥ saha|
virasādapasarpanti jantōḥ kāyānmumūrṣataḥ||21||

atyartharasikaṁ kāyaṁ kālapakvasya makṣikāḥ|
api snātānuliptasya bhr̥śamāyānti sarvaśaḥ||22||

..rasaj~jAnamataH param|
AturANAM sharIreShu vakShyate vidhipUrvakam||17||

yo rasaH prakRutisthAnAM narANAM dehasambhavaH|
sa eShAM carame kAle vikAraM bhajate dvayam||18||

kashcidevAsyavairasyamatyarthamupapadyate|
svAdutvamaparashcApi vipulaM bhajate rasaH||19||

tamanenAnumAnena vidyAdvikRutimAgatam|
manuShyo hi manuShyasya kathaM rasamavApnuyAt||20||

makShikAshcaiva yUkAshca daMshAshca mashakaiH saha|
virasAdapasarpanti jantoH kAyAnmumUrShataH||21||

atyartharasikaM kAyaM kAlapakvasya makShikAH|
api snAtAnuliptasya bhRushamAyAnti sarvashaH||22||
<div style="text-align:justify;">
We shall now describe the various tastes expressed by the patient, which indicate imminent death of the person. The normal taste by human beings undergoes two types of modifications in case of impending death i.e. either the person develops excessive distaste or his body develops excessive sweetness. These modifications of taste can only be inferred as a person cannot have direct perception of taste of a person’s body.

Flies, lice, wasps and mosquitoes start departing from the body of a moribund person in case of excessive distaste, while flies repeatedly surround the body in case of excessive sweet taste of a moribund person, even after the person has taken bath and applied unguent all over his body. [17-22]
</div>

==== Summary ====

तत्र श्लोकः-
सामान्येन मयोक्तानि लिङ्गानि रसगन्धयोः|
पुष्पितस्य नरस्यैतत्फलं मरणमादिशेत्||२३||

tatra ślōkaḥ-
sāmānyēna mayōktāni liṅgāni rasagandhayōḥ|
puṣpitasya narasyaitatphalaṁ maraṇamādiśēt||23||

tatra shlokaH-
sAmAnyena mayoktAni li~ggAni rasagandhayoH|
puShpitasya narasyaitatphalaM maraNamAdishet||23||
<div style="text-align:justify;">
Symptoms of impending death of ''pushpita'' persons relating to the general variations in the taste and smell of individuals has been described here. Such symptoms lead to the death of the person. [23]

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

*Death doesn’t occur without showing ''Arishta'' (fatal signs). One shall always be free from ''Prajnaparadha'' (intellectual errors) to identify and diagnose these signs correctly. [5-6]
*''Arishta'' related to ''Gandha - Pitta'' is primarily responsible factor for all odors as it has ''visra gandha''. When ''pitta'' reaches the ''twak'' or skin and exerts its ''visra gandha'' by ''bhrajaka pitta'', it’s odor is of sweat and sebum ???. In this way we can derive the cause and effect. All these verses describe how the various smells (both good as well as bad odors) emitted by the body of an individual without any appreciable causes denote the impending death of the person within a year.

=== ''Vidhi Vimarsha'' ===

*''Arishta'' related to various odors (''Gandha''): These smells coming from the body of individuals represent manifestations of major metabolic disorder which is altering the normal smell of the body. For example, fruity odor in diabetes (ketoacidosis), odor of Ammonia in renal ? hepatic failure and fecal smell in high intestinal obstruction etc. [Verse 8-16]

*''Arishta'' related to taste of the body (''Rasa'')and their examination: ''Gandha'' and other parameters can be examined by ''pratyaksha pramana'', but ''rasa'' is always examined by ''anumana pramana'' or by inference because of lack of laboratory investigations. For example, If flies and ants are attracted towards the body – then it is inferred that the taste of the body has become sweet and if the lice, mosquitoes etc. started leaving the patient’s body, it is inferred that the patient’s body has developed excessive distaste. This information can be helpful in certain rural areas of the world. [Verse 17-22]

=== Glossary ===

Puṣpita (puShpita; पुष्पित ): Signs showing forthcoming death ;<br>
Atura (āturā; आतुर): the patient; the diseased person
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Varnasvariyamindriyam Adhyaya

2019-04-20T13:57:28Z

Gopalbasisht:

{{Infobox
|title = Varnasvariyamindriyam Adhyaya
|label1 = Section/Chapter
|data1 = [[Indriya Sthana]] Chapter 1
|label2 = Preceding Chapter
|data2 = None

|label3= Succeeding Chapter
|data3 = [[Pushpitakamindriyam Adhyaya]]
|label5 = Other Sections
|data5 = [[Sutra Sthana]], [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header3 =

}}
== [[Indriya Sthana]] Chapter 1, Varnasvariyamindriyam Adhyaya (Chapter on fatal signs in complexion and voice) ==

===Abstract ===
<div style="text-align:justify;">
The chapter [[Varnasvariyamindriyam Adhyaya]] is about ''arishta lakshana'' (near death signs) perceived by auditory and visual senses. ''Swara'' (Voice) is an audible feature, whereas color and complexion are visual features. Sudden change in frequency, rhythm, resonance, tone, the pitch of voice and complexion of the body is indicative of serious pathology of the body. The characteristic features of ''arishtas'' are described in the chapter.

'''Keywords''': Near death signs, change in voice, change in complexion.
</div>
===Introduction ===
<div style="text-align:justify;">
Charak has placed [[Indriya Sthana]] (section about near death signs) before [[Chikitsa Sthana]] (section about the treatment of diseases) possibly, to guide physician when not to treat a patient. In this chapter of [[Indriya Sthana]], [[Varnasvariyamindriyam Adhyaya]], Charak mentions near death signs and symptoms that can be directly observed by visual and other faculties. This chapter also describes ''prakriti'', the natural disposition of an individual, and ''vikriti'', or abnormalities , since such knowledge helps in discerning any sign of ''vikriti'' in a "healthy" individual. Three types of morbid conditions are observed namely, ''lakshana nimitta'', caused by bodily marks, ''lakshya nimitta'', caused by etiological factors which disturb the health, and ''nimitta anuroopa vikriti'', a break down for no apparent reason resembling etiological factors. The chapter describes various near death signs with changes in color, the complexion of body parts and voice.
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===Sanskrit text, Transliteration and English Translation===

अथातोवर्णस्वरीयमिन्द्रियंव्याख्यास्यामः||१||
इति ह स्माह भगवानात्रेयः||२||

athātōvarṇasvarīyamindriyaṁvyākhyāsyāmaḥ||1||
itihasmāhabhagavānātrēyaḥ||2||

athAto varNasvarIyamindriyaM vyAkhyAsyAmaH||1||
iti ha smAha bhagavAnAtreyaH||2||

Lord Athreya says, "Now we shall expound the normal and abnormal color, complexion and voice in a person which especially relies on two ''indriyas'' –visual and auditory faculty".[1-2]

==== Factors for assessment of residual span of life ====

इह खलु वर्णश्च स्वरश्च गन्धश्च रसश्च स्पर्शश्च चक्षुश्च श्रोत्रं च घ्राणं च रसनं च स्पर्शनं च सत्त्वं च भक्तिश्च शौचं च शीलंचाचारश्च स्मृतिश्चाकृतिश्च प्रकृतिश्च विकृतिश्च बलं च ग्लानिश्च मेधा च हर्षश्च रौक्ष्यं च स्नेहश्च तन्द्रा चारम्भश्च गौरवं चलाघवं च गुणाश्चाहारश्च विहारश्चाहारपरिणामश्चोपायश्चापायश्च व्याधिश्च व्याधिपूर्वरूपं च वेदनाश्चोपद्रवाश्च च्छाया चप्रतिच्छाया च स्वप्नदर्शनं च दूताधिकारश्च पथि चौत्पातिकं चातुरकुले भावावस्थान्तराणि च भेषजसंवृत्तिश्च भेषजविकारयुक्तिश्चेति परीक्ष्याणि प्रत्यक्षानुमानोपदेशैरायुषः प्रमाणावशेषं जिज्ञासमानेन भिषजा||३||

iha khalu varṇaśca svaraśca gandhaśca rasaśca sparśaśca cakṣuśca śrōtraṁ ca ghrāṇaṁ ca rasanaṁ casparśanaṁ ca sattvaṁ ca bhaktiśca śaucaṁ ca śīlaṁ cācāraśca smr̥tiścākr̥tiśca prakr̥tiśca vikr̥tiśca balaṁ caglāniśca mēdhā ca harṣaśca raukṣyaṁ ca snēhaśca tandrā cārambhaśca gauravaṁ ca lāghavaṁ caguṇāścāhāraśca vihāraścāhārapariṇāmaścōpāyaścāpāyaśca vyādhiśca vyādhipūrvarūpaṁ cavēdanāścōpadravāśca cchāyā ca praticchāyā ca svapnadarśanaṁ ca dūtādhikāraśca pathi cautpātikaṁcāturakulē bhāvāvasthāntarāṇi ca bhēṣajasaṁvr̥ttiśca bhēṣajavikārayuktiścēti parīkṣyāṇipratyakṣānumānōpadēśairāyuṣaḥ pramāṇāvaśēṣaṁ jijñāsamānēna bhiṣajā||3||

iha khalu varNashca svarashca gandhashca rasashca sparshashca cakShushca shrotraM ca ghrANaM carasanaM ca sparshanaM ca sattvaM ca bhaktishca shaucaM ca shIlaM cAcArashca smRutishcAkRutishcaprakRutishca vikRutishca balaM ca glAnishca medhA ca harShashca raukShyaM ca snehashca tandrAcArambhashca gauravaM ca lAghavaM ca guNAshcAhArashcavihArashcAhArapariNAmashcopAyashcApAyashca vyAdhishca vyAdhipUrvarUpaM cavedanAshcopadravAshca cchAyA ca praticchAyA ca svapnadarshanaM ca dUtAdhikArashca pathicautpAtikaM cAturakule bhAvAvasthAntarANi ca bheShajasaMvRuttishca bheShajavikArayuktishcetiparIkShyANi pratyakShAnumAnopadeshairAyuShaH pramANAvasheShaM jij~jAsamAnena bhiShajA||3||
<div style="text-align:justify;">
The following entities should be examined by the physician desiring to assess the residual span of life of the patient using direct observation, and inference such as:
*Physical appearance (complexion, appearance of eyes, ears, nose, tongue, skin), including attributes perceived by the senses (voice, smell, taste, touch, etc.)
*Behavioral traits (mood, upkeep, conduct, etc.)
*Dietary habits and lifestyle (regimens, ability to digest, etc.)
*Existing health conditions (signs of diseases, symptoms, complications, drug use, effect of medicines on illness and on the patient)

Bad omens perceived by the physician on his way to patient's house, changed conditions of the patient's residence, signs and symptoms indicating the residual span of life may be evident on these factors. Hence physician should pay careful attention to each one of them and interpretation should be made based on his observations, knowledge and scriptural advice. [3]
</div>
तत्र तु खल्वेषां परीक्ष्याणां कानिचित् पुरुषमनाश्रितानि, कानिचिच्च पुरुषसंश्रयाणि|
तत्र यानि पुरुषमनाश्रितानि तान्युपदेशतो युक्तितश्च परीक्षेत, पुरुषसंश्रयाणि पुनः प्रकृतितोविकृतितश्च||४||

tatra tu khalvēṣāṁ parīkṣyāṇāṁ kānicit puruṣamanāśritāni, kānicicca puruṣasaṁśrayāṇi| tatra yāni puruṣamanāśritāni tānyupadēśatō yuktitaśca parīkṣēta, puruṣasaṁśrayāṇipunaḥprakr̥titōvikr̥titaśca||4||

tatra tu khalveShAM parIkShyANAM kAnicit puruShamanAshritAni, kAnicicca puruShasaMshrayANi|
tatra yAni puruShamanAshritAni tAnyupadeshato yuktitashca parIkSheta, puruShasaMshrayANi punaHprakRutito vikRutitashca||4||
<div style="text-align:justify;">
Some of the signs and symptoms are not apparent in a patient but can be observed in the surrounding of the patient. These are evaluated by logic based on scriptural instructions and inference. The factors not observed in patients are often circumstantial like an informer who comes with news of patient and the good/bad omens seen by the physician. Those which can be seen in patients are examined by observing their constitution and morbid conditions. But all these factors should be assessed wisely in the quest for the life of the patient. [4]
</div>
==== Factors responsible for natural constitution ====

तत्रप्रकृतिर्जातिप्रसक्ताच,कुलप्रसक्ताच,देशानुपातिनीच, कालानुपातिनी च वयोऽनुपातिनीच,प्रत्यात्मनियताचेति| जातिकुलदेशकालवयःप्रत्यात्मनियता हि तेषां तेषां पुरुषाणां ते ते भावविशेषाभवन्ति||५||

tatraprakr̥tirjātiprasaktāca,kulaprasaktāca,dēśānupātinīca, kālānupātinī ca vayō'nupātinīca,pratyātmaniyatācēti| jātikuladēśakālavayaḥpratyātmaniyatā hi tēṣāṁ tēṣāṁ puruṣāṇāṁtētēbhāvaviśēṣābhavanti||5||

tatra prakRutirjAtiprasaktA ca, kulaprasaktA ca, deshAnupAtinI ca, kAlAnupAtinI ca vayo~anupAtinI ca, pratyAtmaniyatA ceti|
jAtikuladeshakAlavayaHpratyAtmaniyatA hi teShAM teShAM puruShANAM te te bhAvavisheShAbhavanti||5||
<div style="text-align:justify;">
The natural constitution of a person depends upon ''Jati'' (caste), ''Kula'' (race), ''Desha'' (place), ''Kala'' (time and season), ''Vaya'' (age), ''Pratyatmaniyata'' (individual habits and habitat). The different variations seen in persons are based upon their caste, race, place of living, season, age and individual habits.[5]
</div>
==== Types of pathological abnormalities ====

विकृतिःपुनर्लक्षणनिमित्ताच,लक्ष्यनिमित्ताच,निमित्तानुरूपाच||६||

vikr̥tiḥpunarlakṣaṇanimittāca,lakṣyanimittāca,nimittānurūpāca||6||

vikRutiH punarlakShaNanimittA ca, lakShyanimittA ca, nimittAnurUpA ca||6||

The pathological conditions are classified as:
*''Lakshana nimitta'': pathological appearance based on symptoms
*''Lakshya nimitta'' : Diseases based upon etiological factors
*''Nimittanurupa'': This type of pathology is based on signs resembling with etiological factors. [6]

तत्र लक्षणनिमित्ता नाम सा यस्याः शरीरे लक्षणान्येव हेतुभूतानि भवन्ति दैवात्; लक्षणानि हि कानिचिच्छरीरोपनिबद्धानि भवन्ति, यानि हि तस्मिंस्तस्मिन् काले तत्राधिष्ठानमासाद्य तां तां विकृतिमुत्पादयन्ति|७|

tatra lakṣaṇanimittā nāma sā yasyāḥ śarīrē lakṣaṇānyēva hētubhūtāni bhavanti daivāt; lakṣaṇāni hi kāniciccharīrōpanibaddhāni bhavanti, yāni hi tasmiṁstasmin kālētatrādhiṣṭhānamāsādya tāṁ tāṁ vikr̥timutpādayanti|7|

tatra lakShaNanimittA nAma sA yasyAH sharIre lakShaNAnyeva hetubhUtAni bhavanti daivAt; lakShaNAni hi kAniciccharIropanibaddhAni bhavanti, yAni hitasmiMstasmin kAle tatrAdhiShThAnamAsAdya tAM tAM vikRutimutpAdayanti|7|
<div style="text-align:justify;">
The pathological conditions based on symptoms are those, whose causative factors are pre-determined by destiny in the form of physiognomic signs. Some of these signs may be latent in the body, and appear at particular time in particular parts of body giving rise to particular related morbid conditions. [7[1]]
</div>
लक्ष्यनिमित्ता तु सा यस्या उपलभ्यते निमित्तं यथोक्तं निदानेषु|७|

lakṣyanimittā tu sā yasyā upalabhyatē nimittaṁ yathōktaṁ [1] nidānēṣu|7|

lakShyanimittA tu sA yasyA upalabhyate nimittaM yathoktaM [1] nidAneShu|7|

The pathological conditions based on etiological factors is that which appear as per the etiopathogenesis described (in [[Nidana Sthana]]section). [7[2]]

निमित्तानुरूपा तु निमित्तार्थानुकारिणी या, तामनिमित्तां निमित्तमायुषः प्रमाणज्ञानस्येच्छन्ति भिषजो भूयश्चायुषः क्षयनिमित्तां प्रेतेलिङ्गानुरूपां, यामायुषोऽन्तर्गतस्य [१] ज्ञानार्थमुपदिशन्ति धीराः|
यां चाधिकृत्य पुरुषसंश्रयाणि मुमूर्षतां लक्षणान्युपदेक्ष्यामः|
इत्युद्देशः|
तं विस्तरेणानुव्याख्यास्यामः||७||

nimittānurūpā tu nimittārthānukāriṇī yā, tāmanimittāṁ nimittamāyuṣaḥ pramāṇajñānasyēcchanti bhiṣajō bhūyaścāyuṣaḥ kṣayanimittāṁ prētēliṅgānurūpāṁ,yāmāyuṣō'ntargatasya [1] jñānārthamupadiśanti dhīrāḥ|
yāṁ cādhikr̥tya puruṣasaṁśrayāṇi mumūrṣatāṁ lakṣaṇānyupadēkṣyāmaḥ|
ityuddēśaḥ|
taṁ vistarēṇānuvyākhyāsyāmaḥ||7||

nimittAnurUpA tu nimittArthAnukAriNI yA, tAmanimittAM nimittamAyuShaH pramANaj~jAnasyecchanti bhiShajo bhUyashcAyuShaH kShayanimittAMpreteli~ggAnurUpAM, yAmAyuSho~antargatasya [1] j~jAnArthamupadishanti dhIrAH|
yAM cAdhikRutya puruShasaMshrayANi mumUrShatAM lakShaNAnyupadekShyAmaH|
ityuddeshaH|
taM vistareNAnuvyAkhyAsyAmaH||7||
<div style="text-align:justify;">
The pathological conditions based upon the factors that appear to behave like etiological factors is that which resembles the conditions brought about by etiological factors. It is the undetermined pathological condition which the physicians regard as the determination in the ascertainment of the remaining lifespan. It is furthermore the pathological condition resulting from exhaustion of life-measure and resembling a corpse-like appearance, that the wise delineate for the purpose of ascertaining the remaining portion of life-span. It is the reference to this condition that we shall set out the signs and symptoms observed in the body of the patient who is fated to die. This is the summary. We shall explain in detail. [7[3]]
</div>
==== Normal complexion ====

तत्रादितएववर्णाधिकारः|
तद्यथा- कृष्णः, श्यामः, श्यामावदातः, अवदातश्चेति प्रकृतिवर्णाः शरीरस्य भवन्ति; यांश्चापरानुपेक्षमाणो विद्यादनूकतोऽन्यथा वाऽपि निर्दिश्यमानांस्तज्ज्ञैः||८||

tatrāditaēvavarṇādhikāraḥ|
tadyathā- kr̥ṣṇaḥ, śyāmaḥ , śyāmāvadātaḥ, avadātaścēti prakr̥tivarṇāḥ śarīrasya bhavanti;yāṁścāparānupēkṣamāṇō vidyādanūkatō'nyathā vā'pi nirdiśyamānāṁstajjñaiḥ||8||

tatrAdita eva varNAdhikAraH|
tadyathA- kRuShNaH, shyAmaH [1] , shyAmAvadAtaH, avadAtashceti prakRutivarNAH sharIrasya bhavanti; yAMshcAparAnupekShamANo [2] vidyAdanUkato~anyathAvA~api nirdishyamAnAMstajj~jaiH||8||

There are four types of natural complexion – black, dark (blue or brown), dark-fair (blue or brown), fair white, There may some more complexions with combinations of such colors.[8]

==== Abnormal complexion ====

नीलश्यावताम्रहरितशुक्लाश्च वर्णाः शरीरस्य वैकारिका भवन्ति; यांश्चापरानुपेक्षमाणो विद्यात्प्राग्विकृतानभूत्वोत्पन्नान् | इति प्रकृतिविकृतिवर्णा भवन्त्युक्ताः शरीरस्य|
तत्र प्रकृतिवर्णमर्धशरीरे विकृतिवर्णमर्धशरीरे, द्वावपि वर्णौ मर्यादाविभक्तौ दृष्ट्वा; यद्येवं सव्यदक्षिणविभागेन, यद्येवंपूर्वपश्चिमविभागेन, यद्युत्तराधरविभागेन, यद्यन्तर्बहिर्विभागेन, आतुरस्यारिष्टमिति विद्यात्; एवमेव वर्णभेदोमुखेऽप्यन्यत्र वर्तमानो मरणाय भवति||९||

nīlaśyāvatāmraharitaśuklāśca varṇāḥ śarīrasya vaikārikā bhavanti; yāṁścāparānupēkṣamāṇōvidyātprāgvikr̥tānabhūtvōtpannān | iti prakr̥tivikr̥tivarṇā bhavantyuktāḥ śarīrasya| tatra prakr̥tivarṇamardhaśarīrē vikr̥tivarṇamardhaśarīrē, dvāvapi varṇau maryādāvibhaktau dr̥ṣṭvā;yadyēvaṁ savyadakṣiṇavibhāgēna, yadyēvaṁ pūrvapaścimavibhāgēna, yadyuttarādharavibhāgēna,yadyantarbahirvibhāgēna, āturasyāriṣṭamiti vidyāt; ēvamēva varṇabhēdō mukhē'pyanyatra vartamānōmaraṇāya bhavati||9||

nIlashyAvatAmraharitashuklAshca varNAH sharIrasya vaikArikA bhavanti; yAMshcAparAnupekShamANo [1] vidyAt prAgvikRutAnabhUtvotpannAn [2] |
iti prakRutivikRutivarNA bhavantyuktAH sharIrasya|
tatra prakRutivarNamardhasharIre vikRutivarNamardhasharIre, dvAvapi varNau maryAdAvibhaktau dRuShTvA; yadyevaM savyadakShiNavibhAgena, yadyevaMpUrvapashcimavibhAgena, yadyuttarAdharavibhAgena, yadyantarbahirvibhAgena, AturasyAriShTamiti vidyAt; evameva varNabhedo mukhe~apyanyatra [3] vartamAnomaraNAya bhavati||9||
<div style="text-align:justify;">
The unnatural or pathological complexions include blue, blackish, coppery, green and snow white. Similarly, there are some other unnatural types of complexion which appear suddenly for unknown reason. These are the normal and abnormal complexions of body.
Normal complexion in one half of the body and abnormal complexion in the other half and both are demarcated clearly by a line, same abnormality on left and right side of body, front and back side of body, upper and lower or internal and external parts of the body is considered ''arishta'' (near to death signs). Such demarcation abnormality on face and other parts too indicates death. [9]
</div>
वर्णभेदेन ग्लानिहर्षरौक्ष्यस्नेहा व्याख्याताः||१०||

varṇabhēdēnaglāniharṣaraukṣyasnēhāvyākhyātāḥ||10||

varNabhedena glAniharSharaukShyasnehA vyAkhyAtAH||10||

On the same line of differentiation of complexion, malaise and cheerfulness, roughness and unctuousness are described. [10]

तथा पिप्लुव्यङ्गतिलकालकपिडकानामन्यतमस्यानने जन्मातुरस्यैवमेवाप्रशस्तं विद्यात्||११||

tathā pipluvyaṅgatilakālakapiḍakānāmanyatamasyānanē janmāturasyaivamēvāpraśastaṁ vidyāt||11||

tathA pipluvya~ggatilakAlakapiDakAnAmanyatamasyAnane janmAturasyaivamevAprashastaM vidyAt||11||

Similarly, sudden appearance of ''piplu'' (Acne), ''vyanga'' (Pigmented skin), ''tilakalaka'' (Mole) and ''pidaka'' (Boil) on the face of the patient is inauspicious. [11]

नखनयनवदनमूत्रपुरीषहस्तपादौष्ठादिष्वपि च वैकारिकोक्तानां वर्णानामन्यतमस्य प्रादुर्भावो हीनबलवर्णेन्द्रियेषुलक्षणमायुषः क्षयस्य भवति||१२||

यच्चान्यदपि किञ्चिद्वर्णवैकृतमभूतपूर्वं सहसोत्पद्येतानिमित्तमेव हीयमानस्यातुरस्य शश्वत्, तदरिष्टमिति विद्यात्|
इति वर्णाधिकारः||१३||

nakhanayanavadanamūtrapurīṣahastapādauṣṭhādiṣvapi ca vaikārikōktānāṁ varṇānāmanyatamasyaprādurbhāvō hīnabalavarṇēndriyēṣu lakṣaṇamāyuṣaḥ kṣayasya bhavati||12||

yaccānyadapi kiñcidvarṇavaikr̥tamabhūtapūrvaṁ sahasōtpadyētānimittamēva hīyamānasyāturasyaśaśvat,tadariṣṭamitividyāt|itivarṇādhikāraḥ||13||

nakhanayanavadanamUtrapurIShahastapAdauShThAdiShvapi ca vaikArikoktAnAM varNAnAmanyatamasya prAdurbhAvo hInabalavarNendriyeShu lakShaNamAyuShaHkShayasya bhavati||12||

yaccAnyadapi ki~jcidvarNavaikRutamabhUtapUrvaM sahasotpadyetAnimittameva hIyamAnasyAturasya shashvat, tadariShTamiti vidyAt|
iti varNAdhikAraH||13||
<div style="text-align:justify;">
Sudden appearance of any one of the abnormal colors in nails, eyes, face, urine, stool, hands, legs and lips together with diminished strength, complexion and senses indicate imminent death. Such other abnormal complexions too that appear suddenly for the first time without any apparent cause in the patient with constant deterioration of health are the signs of death. [12-13]
</div>
==== Normal and abnormal voice ====

स्वराधिकारस्तु- हंसक्रौञ्चनेमिदुन्दुभिकलविङ्ककाककपोतजर्जरानुकाराः प्रकृतिस्वरा भवन्ति; यांश्चापरानुपेक्षमाणोऽपि विद्यादनूकतोऽन्यथा वाऽपि निर्दिश्यमानांस्तज्ज्ञैः|
एडककलग्रस्ताव्यक्तगद्गदक्षामदीनानुकीर्णास्त्वातुराणां स्वरा वैकारिका भवन्ति; यांश्चापरानुपेक्षमाणोऽपि विद्यात्प्राग्विकृतानभूत्वोत्पन्नान् | इति प्रकृतिविकृतिस्वरा व्याख्याता भवन्ति||१४||

svarādhikārastu- haṁsakrauñcanēmidundubhikalaviṅkakākakapōtajarjarānukārāḥ prakr̥tisvarā bhavanti;yāṁścāparānupēkṣamāṇō'pi vidyādanūkatō'nyathā vā'pi nirdiśyamānāṁstajjñaiḥ| ēḍakakalagrastāvyaktagadgadakṣāmadīnānukīrṇāstvāturāṇāṁ svarā vaikārikā bhavanti;yāṁścāparānupēkṣamāṇō'pi vidyāt prāgvikr̥tānabhūtvōtpannānitiprakr̥tivikr̥tisvarāvyākhyātābhavanti||14||

svarAdhikArastu- haMsakrau~jcanemidundubhikalavi~gkakAkakapotajarjarAnukArAH prakRutisvarA bhavanti; yAMshcAparAnupekShamANo~api [1]vidyAdanUkato~anyathA vA~api nirdishyamAnAMstajj~jaiH|
eDakakalagrastAvyaktagadgadakShAmadInAnukIrNAstvAturANAM [2] svarA vaikArikA bhavanti; yAMshcAparAnupekShamANo~api [3] vidyAtprAgvikRutAnabhUtvotpannAn [4] |
iti prakRutivikRutisvarA vyAkhyAtA bhavanti||14||
<div style="text-align:justify;">
The normal human voice resembles the voice of ''hamsa'' (swan), ''krauncha'' (demoiselle crane), ''nemi'' (wheel), ''dundubhi'' (kettle drum), ''kalavinka'' (house sparrow), ''kaka'' (crow), ''kapota'' (dove) and jarjara (a type of drum).
The voice of person with disease resembles that of sheep and is feeble, inaudible, indistinct, choked, hoarse, painful and stammering. Thus normal and abnormal voices are described. [14]
</div>
तत्र प्रकृतिवैकारिकाणां स्वराणामाश्वभिनिर्वृत्तिः स्वरानेकत्वमेकस्य चानेकत्वमप्रशस्तम्| इतिस्वराधिकारः||१५||

इति वर्णस्वराधिकारौ यथावदुक्तौ मुमूर्षतां लक्षणज्ञानार्थमिति||१६||

tatra prakr̥tivaikārikāṇāṁ svarāṇāmāśvabhinirvr̥ttiḥ svarānēkatvamēkasya cānēkatvamapraśastam|itisvarādhikāraḥ||15||

iti varṇasvarādhikārau yathāvaduktau mumūrṣatāṁ lakṣaṇajñānārthamiti||16||

If the abnormal and inauspicious voices occur suddenly, or rhythm, tone, pitch, resonance and frequency of voice changes on sudden onset, it is inauspicious (there is a grave indication of imminent death).[15]

==== Various fatal signs in complexion ====

भवन्तिचात्र-
यस्यवैकारिकोवर्णःशरीरउपपद्यते| अर्धे वा यदि वा कृत्स्ने निमित्तं न च नास्ति सः||१७||

नीलंवायदिवाश्यावंताम्रंवायदिवाऽरुणम्| मुखार्धमन्यथा वर्णो मुखार्धेऽरिष्टमुच्यते||१८||

स्नेहोमुखार्धेसुव्यक्तोरौक्ष्यमर्धमुखेभृशम्| ग्लानिरर्धे तथा हर्षो मुखार्धे प्रेतलक्षणम्||१९||

तिलकाःपिप्लवोव्यङ्गाराजयश्चपृथग्विधाः| आतुरस्याशुजायन्तेमुखे प्राणान् मुमुक्षतः||२०||

पुष्पाणिनखदन्तेषुपङ्कोवादन्तसंश्रितः| चूर्णको वाऽपि दन्तेषु लक्षणं मरणस्य तत्||२१||

ओष्ठयोःपादयोःपाण्योरक्ष्णोर्मूत्रपुरीषयोः| नखेष्वपिचवैवर्ण्यमेतत्क्षीणबलेऽन्तकृत्||२२||

यस्यनीलावुभावोष्ठौपक्वजाम्बवसन्निभौ| मुमूर्षुरिति तं विद्यान्नरो धीरो गतायुषम्||२३||

एकोवायदिवाऽनेकोयस्यवैकारिकःस्वरः| सहसोत्पद्यते जन्तोर्हीयमानस्नास्ति सः||२४||

यच्चान्यदपिकिञ्चित्स्याद्वैकृतंस्वरवर्णयोः| बलमांसविहीनस्यतत्सर्वं मरणोदयम् ||२५||

bhavanti cātra-
yasya vaikārikō varṇaḥ śarīra upapadyatē|
ardhē vā yadi vā kr̥tsnē nimittaṁ na ca nāsti saḥ||17||

nīlaṁ vā yadi vā śyāvaṁ tāmraṁ vā yadi vā'ruṇam|
mukhārdhamanyathā varṇō mukhārdhē'riṣṭamucyatē||18||

snēhō mukhārdhē suvyaktō raukṣyamardhamukhē [1] bhr̥śam|
glānirardhē tathā harṣō mukhārdhē prētalakṣaṇam||19||

tilakāḥ piplavō vyaṅgā rājayaśca pr̥thagvidhāḥ|
āturasyāśu jāyantē mukhē prāṇān mumukṣataḥ||20||

puṣpāṇi nakhadantēṣu paṅkō vā dantasaṁśritaḥ|
cūrṇakō vā'pi dantēṣu lakṣaṇaṁ maraṇasya [2] tat||21||

ōṣṭhayōḥ pādayōḥ pāṇyōrakṣṇōrmūtrapurīṣayōḥ|
nakhēṣvapi ca vaivarṇyamētat kṣīṇabalē'ntakr̥t||22||

yasya nīlāvubhāvōṣṭhau pakvajāmbavasannibhau|
mumūrṣuriti taṁ vidyānnarō dhīrō gatāyuṣam||23||

ēkō vā yadi vā'nēkō yasya vaikārikaḥ svaraḥ|
sahasōtpadyatē jantōrhīyamānasya nāsti saḥ||24||

yaccānyadapi kiñcit syādvaikr̥taṁ svaravarṇayōḥ|
balamāṁsavihīnasya tat sarvaṁ maraṇōdayam [3] ||25||

tatra ślōkaḥ-
iti varṇasvarāvuktau lakṣaṇārthaṁ mumūrṣatām|
yastau [4] samyagvijānāti nāyurjñānē sa muhyati||26||

bhavanticAtra-
yasyavaikArikovarNaHsharIraupapadyate|
ardhe vA yadi vA kRutsne nimittaM na canAstisaH||17||

nIlaM vA yadi vA shyAvaM tAmraM vA yadi vA~aruNam|
mukhArdhamanyathA varNo mukhArdhe~ariShTamucyate||18||

sneho mukhArdhe suvyakto raukShyamardhamukhe bhRusham|
glAnirardhe tathA harSho mukhArdhe pretalakShaNam||19||

tilakAH piplavo vya~ggA rAjayashca pRuthagvidhAH|
AturasyAshu jAyante mukhe prANAn mumukShataH||20||

puShpANi nakhadanteShu pa~gko vA dantasaMshritaH|
cUrNako vA~api danteShu lakShaNaM maraNasya tat||21||

oShThayoH pAdayoH pANyorakShNormUtrapurIShayoH|
nakheShvapi ca vaivarNyametat kShINabale~antakRut||22||

yasya nIlAvubhAvoShThau pakvajAmbavasannibhau|
mumUrShuriti taM vidyAnnaro dhIro gatAyuSham||23||

eko vA yadi vA~aneko yasya vaikArikaH svaraH|
sahasotpadyate jantorhIyamAnasya nAsti saH||24||

yaccAnyadapi ki~jcit syAdvaikRutaM svaravarNayoH|
balamAMsavihInasya tat sarvaM maraNodayam ||25||
<div style="text-align:justify;">
If half of the face there is blue, blackish, coppery or tawny color and the color of the remaining half is otherwise. Manifestation of unctuousness in one half of the face and roughness in the other half is inauspicious.

The appearance of swelling in one-half of the face and emaciation in the other half. Spontaneous appearance of various types of ''tila'' (black mole), ''piplu'' (port wine mark),''vyanga'' (freckles), and ''raji'' (spots like mustard) in the face of the patient.

The appearance of flowers like spots in nails and teeth and sticky and powdery substance over the teeth is an indicator of death. Discoloration of lips, legs, heels, eyes, urine, stool and nails of the patient are indicators of diminished strength.

When both the lips become bluish like ripe fruits of ''jambu'', this is a clear indication of death.

In a patient who is very much weak, due to ''Ojokshaya'' (immune depletion) along with any changes occur in voice either as single problem or multiple issues, that indicates death.

In chronic immune deficient person, there is all possibilities of ''dhatusaraheenatha'' (Severe wasting of tissues) can lead to abnormal voice.

Such other abnormalities in voice and complexion of an individual who is devoid of strength and flesh also indicate imminent death.[17-25]
</div>

==== Summary ====

तत्रश्लोकः-
इतिवर्णस्वरावुक्तौलक्षणार्थंमुमूर्षताम्|यस्तौसम्यग्विजानाति नायुर्ज्ञाने स मुह्यति||२६||

tatraślōkaḥ-
itivarṇasvarāvuktaulakṣaṇārthaṁmumūrṣatām|
yastau samyagvijānāti nāyurjñānē sa muhyati||26||

tatra shlokaH-
iti varNasvarAvuktau lakShaNArthaM mumUrShatAm|
yastau [4] samyagvijAnAti nAyurj~jAne sa muhyati||26||

Thus the fatal signs related with complexion and voice are described. One who knows the details of these facts will not be confused in knowing lifespan of patient.

=== ''Tattva Vimarsha'' ===
<div style="text-align:justify;">
*The prognosis of disease leading to death can be predicted by keen observation of complexion, color of body parts and voice. [3]
*The natural constitution of a person depends upon ''Jati'' (caste), ''Kula'' (race), ''Desha'' (place), ''Kala'' (time and season), ''Vaya'' (age), ''Pratyatmaniyata'' (individual habits and habitat). The different variations seen in persons are based upon their caste, race, palce of living, season, age and individual habits. [5]
*The complexion is a tool to assess malaise, cheerfulness, dryness and unctuousness in body i.e. the circulatory and metabolic state of body. [9]

=== ''Vidhi Vimarsha'' ===

*'''Sudden change in following factors indicate near death signs:'''
Complexion, voice, smell, taste, touch, eyes, ears, nose, tongue, skin, psyche, desire, cleanliness, conduct, behavior, memory, shape, nature, strength, malaise, intellect, exhilaration, dryness, unctuousness, drowsiness, heaviness, lightness, qualities, diet, regimens, digestion of food, manifestation of disease, disappearance of disease, characters of disease, premonitory signs of the disease, symptoms, complications, administration of proper medicine, and effect of medicine on disease, luster, shadow, dream, state of informer about the patient. Bad omens perceived by the physician on his way to patient’s house, changed conditions of the patient’s residence, signs and symptoms indicating the residual span of life may be evident in these factors. Hence physician should pay careful attention to each one of them and interpretation should be made based on his observations, knowledge and scriptural advice.
*The examination of complexion does not just mean the color only. It also includes objects of visual perception like coarseness, glossiness etc. Abnormal ''swara'' (voice) include fluctuations in the normal quality of sounds produced (hoarseness of voice, dysphonia), absence of the normal physiological sounds like absence of peristalsis in peritonitis, presence of abnormal sounds like crepitus in joints & crepitations, rhonchi etc. in lungs. Abnormalities in touch include tactile perception of abnormal hardness, softness, warmth etc.
*The morbid conditions are of three types. Such as those indicated by bodily marks, those caused by etiological factors and those resemble etiological factors.
*''Lakshana nimitta'' include visible end stage manifestations.
*The abnormal color produced can be considered as ''ojokshaya lakshana'' (depletion of quality of tissue). In ''Raktarshas'' (bleeding piles), when there is excessive bleeding, it may lead to poor complexion, strength, enthusiasm and depleted ''Ojas''. If proper measure is not taken the condition may become fatal. The unnatural color of skin can be compared with the cyanotic conditions, discoloration seen in the fatal hepatic and renal pathologies etc. Appearance of white spots, white nails and loss of pigmentation can be seen in chronic liver failure.
*In chronic kidney disease, the conjunctival deposition of calcium leads to redness and gritty feeling in the eye called uremic red eye. Also deposition of calcium as a band in the lamina proprea of cornea leads to band keratopathy.
*In chronic hepatic failure, erythematous patches may appear over many parts of the body, especially over the chest wall and supraclavicular regions.
*Appearance of abnormal complexion in the entire or half of the body of the individual without any significant reason can be due to abnormal peripheral circulation. Oxygenation can affect the complexion. In deep vein thrombosis (DVT) alteration in pigmentation is well appreciated.
*When both the lips become bluish like ripe fruits of ''jambu'', this is a clear indication of death. As per modern science this condition is similar to central cyanosis. It is directly due to ''Vata Pratilomata'' (reverse direction of ''Vata'') in different organs. The main ''Srotas'' involved are ''Rasavaha srotas'' and ''Raktavaha Srotas.''
*Abnormal voices:
**In ''sannipatha jwara'' - ''swarasada'' (low pitched voice) is a ''lakshana''.
**In ''kshathaja kasa'' - ''paravatha ivaakoojan'' (cooing sound like that of a pigeon comes out of the throat)
**In ''Apatantraka –kapota iva koojan'' ( make sound like a pigeon).
**In Tetanus -sudden death occurs due to laryngeal spasm .
**Dysphonia—Disturbance of phonation is due to disturbance in vocal cords. Strained, harsh, low pitched voice, nasal voice.
**In laryngeal tumors like supra glottic cancer and glottis cancer hoarseness of voice is a late symptom.
In fact the abnormal changes in color and voice of the patient reflect serious changes in the physiology. Deep seated pathologies of cardio vascular system, Respiratory system, endocrine system often presents with color changes. Similarly lesions in the central nervous system can lead to changes in the voice. Dysarthria, Dysphasia and Dysphonia which may become fatal. In short this chapter highlights the events related with major systems in the body which can cause death.
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Indriya Sthana

2019-04-19T21:29:00Z

Gopalbasisht:

{{Infobox
|title = [[Charak Samhita]] Indriya Sthana
|header1 = Sections

|label2 = Preceding
|data2 = [[Sharira Sthana]]

|label3 = Succeeding
|data3 = [[Chikitsa Sthana]]

|label4 = All Sections
|data4 = [[Sutra Sthana]],[[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header5 = Chapters

|label7 =
|data7 = [[Varnasvariyamindriyam Adhyaya]], [[Pushpitakamindriyam Adhyaya]], [[Parimarshaneeyamindriyam Adhyaya]], [[Indriyaneeka]], [[Purvarupeeya]], [[Kathamanasharireeya]], [[Pannarupiya]], [[Avakshiraseeya]], [[Yasyashyavanimitta]], [[Sadyomaraneeya]], [[Anujyoti]], [[Gomayachurniya]]
}}

==Preamble of Indriya Sthana (Section on assessment of lifespan of patients)==

===Fundamental principles===
<div style="text-align:justify;">
[[Indriya Sthana]] deals with the observation of signs predicting lifespan and signs indicative of reduced duration of remaining life (also called ''arishta lakshana''). The word ''Indriya'' literally means organ, sense, force, vigor.<ref>Sanskrit-English Dictionary available from http://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=Indriya&direct=au retrieved on April 19, 2019</ref>. In the present context, it means ''Prana'' or vital life force.<ref>Commentary by Chakrapani on Cha.Indriya 1/1-2 available on http://niimh.nic.in/ebooks/ecaraka/?mod=adhi retrieved on April 19, 2019</ref>. The seat of ''prana'' in the body is ''Sneha'' or ''Ojus''. ''Indriya'' (sense organs) are said to be the ''linga'' (organs) of ''prana''. An important concept discussed in this section is termed ''Indriyadushti'' (damage to the sensory system). A state of perfect health is ''Anirvedovarta Lakshanam'' (i.e., life without any indication or perception of being alive).(Cha.Su.25/40)

===Logical sequencing of chapters===
Life begins with the association of consciousness, or the ''atma'', with the five fundamental elements (earth, air, fire, ether, and water, or the ''panchamahabhuta'') and ends in the dissolution of this association. Since this union (that results in a living being) is by no means permanent and since there is always a possibility of dissolution or death anytime, Ayurvedic texts emphasize on identifying certain signs and symptoms that could forebear, with some level of certainty, imminent death. This section is dedicated to such determinants and is structured in the form of 12 chapters.

===Glimpses of Chapters===
* Signs and symptoms (''arishtas'') of imminent death can be perceived by specific changes in sensory system (e.g., ''varna'' (color), ''swara'' (voices/sounds), ''gandha'' (smell), ''rasa'' (taste), ''sparsha''(touch),along with ''chhaya'' (complexion) and ''prabha'' (radiance)) are addressed in chapters [[Varnasvariyamindriyam Adhyaya]], [[Pushpitakamindriyam Adhyaya]], [[Parimarshaneeyamindriyam Adhyaya]], [[Indriyaneeka]], [[Pannarupiya]] and [[Yasyashyavanimitta]].

* Clinically useful early warning signs have been mentioned in [[Purvarupeeya]].

* [[Gomayachurniya]], [[Anujyoti]], [[Kathamanasharireeya]], [[Avakshiraseeya]] and [[Sadyomaraneeya]] are chapters that give examples of ''arishta'' that could be perceived on the physical level (or, are ''Bahyakarana'') as well as on the mental, intellectual, and emotional levels (or, afflicting the ''Antahkarana'' ), with references to ''shakun''( good / bad consequential happening)), ''doota''( messenger), ''swapna'' ( dreams) and miscellaneous occult sciences. The evidences laid down in these chapters may establish an Ayurveda-based clinical diagnostic methodology.

===Scope and Importance===
Even though all of the determinants (i.e., signs and symptoms) cannot be explained by rational scientific parameters (as evident by the references above to paranormal and occult sciences), some of these signs and symptoms have been documented and reported as having been experienced by people in various parts of the world. Within the treatise [[Charak Samhita]], physicians are instructed to thoroughly examine the patient for certain signs that indicate terminal illness and investigate using biomarkers. The treatise then advises physicians to stop any therapeutic treatment being given to such terminal patients and provide them palliative care instead.
In the present era, with advancements in medical sciences, many ''arishta lakshanas'' are well treatable and cannot be considered as "predictors" of death as they used to even a few centuries back. However, these signs and symptoms could serve as important indicators of prognosis of disease and therefore, would be helpful in prompt management to save life of patients.

===Researches===
The following research works have been carried out on study of [[Indriya Sthana]] as observed in the directory of researches <ref> Available from https://researches-in-ayurveda.co.in/</ref>
#Sharma V.K.Charakokta Indriya Sthana Ka Pratisanskara Swarupatmaka Vishleshna.Ph. D.Thesis.Rajasthan Ayurved University,Jodhpur.2011
#Radhika.S .A Study On Indriya Sthana Of Charaka Samhita.Siddhanta And Darshan.Alva`s Ayurvedic Medical College, Moodbidri .2015
#Anurag Vats.A Critical Study Of Indriya Sthana From Charak Samita . Samhita . Bharti Vidyapeeth’s University, College of Ayurved, Pune, Maharashtra.2006.

===References===
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Sharira Sthana

2019-04-18T21:04:50Z

Gopalbasisht:

{{Infobox
|title = [[Charak Samhita]] Sharira Sthana
|header1 = Sections

|label2 = Preceding
|data2 = [[Vimana Sthana]]

|label3 = Succeeding
|data3 = [[Indriya Sthana]]

|label4 = All Sections
|data4 = [[Sutra Sthana]],[[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header5 = Chapters

|label7 =
|data7 = [[Katidhapurusha Sharira]], [[Atulyagotriya Sharira]], [[Khuddika Garbhavakranti Sharira]], [[Mahatigarbhavakranti Sharira]], [[Purusha Vichaya Sharira]], [[Sharira Vichaya Sharira]], [[Sankhya Sharira]], [[Jatisutriya Sharira]]
}}

==Fundamental Principles of ''Sharira''==
<div style="text-align:justify;">[[Sharira Sthana]] (Section on the Study of the Human being) deals with various aspects of the human being. The word ''Sharira'' literally means body.<ref>Available from Sanskrit-English Dictionary , Source:http://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=sharira&direct=au on April 18,2019 </ref> The human being as perceived by Charak is different from modern concept of anatomy. [[Sharira Vichaya Sharira#Definition of sharira and disequilibrium in body elements|''Sharira'']] The body is defined as the site of manifestation of ''chetana'' (consciousness/life energy) and a union of factors derived from the five mahabhuta in a specific proportion that maintains equilibrium.[[http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Sharira_Vichaya_Sharira#Definition_of_sharira_and_disequilibrium_in_body_elements]] Review of description of this section clearly explains that the human being includes physical body, mind and consciousness.[[Sharira Vichaya Sharira#Definition of sharira and disequilibrium in body elements|(Cha.Sha.6/4)]]
Subject contents of this section are divided into eight chapters dealing with a range of concepts revolving around a human being- basic composition of self, acquiring physical existence in womb, embryonic and fetal development, descent of psychological components during intra-uterine life, nutritional physiology, anatomical classification of body parts including anthropometry, care of pregnant woman, safe birth and general care of children. This section offers a birds-eye view of very highly evolved philosophical concepts to practical aspect of human body system.

==Glimpses of chapters==

===[[Katidhapurusha Sharira]]===
The first chapter, [[Katidhapurusha Sharira]], holds several unique concepts, not mentioned in modern medical literature. Our body is a medium to prove our existence in this universe. It is not simply having its structural manifestation but several other components make it complete. Knowledge of evolution of our body from imperceptible entities to association of mind, sense organs, sense objects and consciousness; falls under the purview of this chapter. There is mention of very unique range of features which characterize things as living or non-living. Proper scaling/ranking of every feature may offer the exact nature of physical, physiological and psychological status of life. Reasons for any discomfort in life/for life along with method to get solution to keep the body and mind in healthy state, are described with proper explanation.

''Atma'' (consciousness) is the master key to ignite our body system including mind and make it able to connect with environment (internal as well as external) through senses. The whole network system performs its action in dual and opposite ways- happiness and misery. Happiness is life-a healthy life while misery is the root cause of all diseases. ''Yoga'' is the ultimate solution to maintain happiness of body and mind.

===[[Atulyagotriya Sharira]]===
Micro composition of basic units of reproduction ''Shukra'' and ''Shonita'' and their role in formation of healthy (physically as well as mentally) child is the basic theme of the second chapter named [[Atulyagotriya Sharira]].

===[[Khuddika Garbhavakranti Sharira]]===
The third chapter, [[Khuddika Garbhavakranti Sharira]], appears to be the extended part of second chapter, by description. Best part of this chapter is related to the knowledge of factors causing congenital deformities. Taking due consideration of them in our diet and lifestyle reduce their incidences. The same is found applicable for prevention of genetic disorders. Development of various body parts is linked with genetic material of both the parents. Difference between sleep and unconsciousness state is mentioned with explanation.

===[[Mahatigarbhavakranti Sharira]]===
The fourth chapter, [[Mahatigarbhavakranti Sharira]], is dedicated with the description of month wise fetal development. One of the interesting facts about the manifestation of intellect during 6th month of intra-uterine life, may be of great importance to understand development of brain and cognitive functions in fetal stage. Morbidity of fetus can be prevented by avoiding described damaging factors. Three types of psyche and sixteen types of psychological personalities/ constitutions have been described with their characters. It is really very important chapter to understand the ''Ayurvedic'' view of psychological development and related classification. Concept of genes and chromosome in Ayurveda can be traced in this chapter.

===[[Purusha Vichaya Sharira]]===
“Whatever is in universe that is represented in a person” is the essence of fifth chapter, [[Purusha Vichaya Sharira]]. Psychologist could get useful tips for better care of mental/psychological health to help people in getting appropriate learning, accomplishment, true thinking, intellect, higher cognitive functions and true knowledge.

===[[Sharira Vichaya Sharira]]===
The sixth chapter, [[Sharira Vichaya Sharira]] (analytical study of the body) deals with knowledge of the human body. An appropriate knowledge of human body is essential for its proper care and maintenance of health.
Definition of body and main factor to maintain good health is ‘state of equilibrium’. To keep this state various do’s and don’ts are enlisted. The lifestyle, diet and conduct which keeps us healthy have been described in detail. Physical properties of body parts and organs give a clear description about the nature of body constituents and their linkage with various food substances. This information may be used to maintain the equilibrium of body and mind even at micro level. There is description of a symposium to have a discussion for deciding the fact that during intra-uterine life, which organ appears first and when? At this point the duration of life span of a healthy person has been considered hundred years.

===[[Sankhya Sharira]]===
Anthropometry is the core subject of seventh chapter, [[Sankhya Sharira]]. This chapter counts the number of body organs/parts and their measurements. The description gives an idea about the status of development of body of a particular person.

===[[Jatisutriya Sharira]]===
Finally, the eighth chapter, [[Jatisutriya Sharira]], offers an over view of process to get better/desired progeny. At some places minute details have been mentioned for proper growth and development of fetus. The pregnant woman has been advised to follow monthly regimen to ensure optimal growth & development of fetus, complication free pregnancy, properly prepared delivery room, and safe and swift delivery. Various other concepts like, process of delivery and supporting measures, protection methods, postpartum care are also mentioned. Care of the new born including feeding procedure is described in detail.

Physical examination of a neonate on 10th day offers information about the span of his life. Validated features may offer an important clue to physicians/pediatricians for prediction of span of life. This knowledge may be used for Pediatric wellness clinics. This chapter has good description of toys, playground and qualities of wet-nurse. If this information get explored well, it may be very much useful to adopt good child rearing practices. In case of illness, protocol for clinical assessment and treatment principles for managing pediatric cases has been explained elaborately.

==Importance==
In closing, the study of [[Sharira Sthana]] is of immense importance for understanding all the dimensions of human body right from conception till birth. Concepts like real meaning of human body, anthropometry, better progeny, congenital deformities, genetic concepts, psychological development, monthly regimen for pregnant woman, assessment of span of life. These concepts help us attain a healthy and happy future life as an adult.

==Researches==
The following research titles are observed in the directory of researches <ref> Available from https://researches-in-ayurveda.co.in/</ref>
*Deshatwar Dhyaneshwar Janardhan . Critical Exposition Of Philosophical Thoughts In Charaka Samhita With Special Reference To Sharira Sthana Swasthavritta And Yoga . Samhita And Siddhanta . Faculty of Ayurveda, Institute of Medical Sciences Banaras Hindu University, Varanasi . 2009
*Vanashri Chaudhari . A Comparative Study Of Sharir Sthana With Special Reference To Brihattrayi . Rachana Sharir .Bharti Vidyapeeth’s University, College of Ayurved, Pune, Maharashtra . 2008
*Vyas Maheshkumar . Brihatrayee Shareera-Sthana Tulanatmaka Vimarsha . Samhita . Smt. Kamaladevi Gauridutt Mittal Puanrvasu Ayurved Mahavidyalaya, Mumbai . 2000

==References==
</div>

Vimana Sthana

2019-04-18T20:41:46Z

Gopalbasisht:

{{Infobox
|title = [[Charak Samhita]] Vimana Sthana
|header1 = Sections

|label2 = Prior Section
|data2 = [[Nidana Sthana]]

|label3 = Next Section
|data3 = [[Sharira Sthana]]

|label4 = All Sections
|data4 = [[Sutra Sthana]],[[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header5 = Chapters

|label7 =
|data7 = [[Rasa Vimana]], [[Trividhakukshiya Vimana]], [[Janapadodhvansaniya Vimana]], [[Trividha Roga Vishesha Vijnaniya Vimana]], [[Sroto Vimana]], [[Roganika Vimana]], [[Vyadhita Rupiya Vimana]], [[Rogabhishagjitiya Vimana]]
}}

<div style="text-align:justify;">
==Fundamental principles==
The word ''Vimana'' literally means specific measurement. [[Vimana Sthana]] is about quantification of vitiation of ''dosha'' and other specific factors responsible for causing disease or impair health of an individual. It also describes dietary regulations, causes of epidemics, basic body systems, acquiring knowledge of disease and patient, and medical education. Quantification of ''dosha'' is the most important factor because their vitiation is cause of all endogenous diseases. Without measuring the severity of ''dosha'' vitiation, the physician cannot manage the diseases properly.
The section describes the qualities of an ideal teacher, a medical student and how to acquire medical knowledge. In this regard, means to evaluate a medical treatise and ways to enhance medical knowledge by organizing and attending medical conferences, group discussions and debates are described in detail. The section covers diverse fields like personal health, diet guidelines, social health, medical education, patient examination etc.

==Glimpses of chapters==
There are eight chapters in [[Vimana Sthana]]:
* The first chapter, [[Rasa Vimana]], explains the role of ''rasa'', ghee, oil and honey in ''dosha'' vitiation and pacification. ''Ashta ahara vishesha ayatana'' (eight specific factors to be considered in processing food) are described in this chapter.
* The second chapter , [[Trividhakukshiya Vimana]] further guides dietary regulations and its consequences, if not followed properly. The disorders due to ''ama'' are also described.
* The third chapter, [[Janapadodhvansaniya Vimana]], deals with the prevention of various epidemic disorders caused due to polluted air, water, soil and season. The contamination of these four factors is basic cause of higher mortality rate in an area. The social hygiene aspect is mentioned in this chapter. The lifespan and its gradual decrease according to change in era is predicted here.
* The fourth chapter, [[Trividha Roga Vishesha Vijnaniya Vimana]], explains three ways to acquire knowledge of diseases. These are based upon ''aptopadesha'' (authentic scriptural knowledge or knowledge given by authority), ''pratyaksha'' (direct perception by one’s own senses) and ''anumana'' (perception based on logical reasoning). The assessment of various psychological factors is also described in detail.
* [[Sroto Vimana]], the fifth chapter, deals with detailed description of ''srotas'' (transportation and perfusion channels) in the body. It enlists the root of each ''srotas'', common features of its vitiation and general principles of its management. The chapter guides to understand the basic body system involved in disease and its treatment protocol in general.
* [[Roganika Vimana]], the sixth chapter, details the five categories of diseases based upon prognosis (curable, incurable), severity (mild, severe), origin (psyche or ''soma''), etiology (endogenous, exogenous) and site of origin (''amashaya'', ''pakvashaya''). It further describes the ''anubandhya'' (independent disease) and ''anubandha'' (dependent upon other disease). The differentiation of disease based upon predominant ''dosha'' and its management principles are described.
* The seventh chapter [[Vyadhita Rupiya Vimana]] describes how a patient’s presentation can misguide the physician about the severity of disease. Thorough clinical examination is necessary for prevention of such error and reach correct diagnosis. The second part of the chapter is about ''krimi'' (micro-organisms and parasites) and their management. Since the field of microbiology has mostly developed in the last one hundred years, the treatment of ''krimi'' is not adequate but prevention methods are comprehensive.
* The last chapter of this section, [[Rogabhishagjitiya Vimana]] deals with how a medical student can achieve comprehensive knowledge. It explains selection of a treatise, characteristics of ideal teacher, student and his duty during academia. Four types of conversations in a conference are narrated. Discussion techniques and guidelines for developing conference presentation skills are detailed. Further, ten types of examination of a patient are explained with example in clinical practice. Meanwhile, the characteristic features of types of three ''prakriti'' (basic constitution) and eight ''sara'' (qualities of tissues) are described in detail. Comprehensive list of herbs used in five body purification procedures is given for the knowledge of physician. This chapter has compilation of guidelines for a student to achieve success in medical practice.

==Researches==
#Sharma B.K. has researched on specifications of [[Vimana Sthana]]. <ref>Sharma B K . Charaka Samhita Vimana-Sthana Ka Vaishishthya Evam Sameekshatmaka Adhyayana . Ayurveda Siddhanta . National Institute of Ayurveda, Jaipur . 2001</ref>
#Mehta B. K. has studied the theories described in [[Trividha Roga Vishesha Vijnaniya Vimana]].<ref>Mehta B. K. Charaka Samhita Ke Katipaya Sidhdhanton Ka Anushilan Viman Sthana Adhyaya 4Th Ke Sandarbha Men. Siddhanta And Darshan . Institute for Post Graduate Teaching & Research in Ayurveda, Gujarat Ayurved University, Jamnagar . 1993</ref>
#Dani P.P. has also worked upon the philosophical and applied concepts described in [[Vimana Sthana]]. <ref>Dani Priti Prabhakar . Charakokta Vimana-Sthana Mein Varnita Evam Siddhanta Ek Sameekshatmaka Adhyayana .Samhita . Smt. Kamaladevi Gauridutt Mittal Puanrvasu Ayurved Mahavidyalaya, Mumbai . 2002</ref>
#Das Durga has studied the significance of first chapter [[Rasa Vimana]] in [[Vimana Sthana]] <ref>Das Durga. A Study Of Significance Of Vimana Sthana With Special Reference To Rasa Vimana Samhita . Kriya Sharir. Tilak Ayurved Mahavidyalaya, Pune . 2004</ref>

==References==
</div>

Nidana Sthana

2019-04-17T14:16:00Z

Gopalbasisht:

{{Infobox
|title = [[Charak Samhita]] Nidana Sthana
|header1 = Sections

|label2 = Prior Section
|data2 = [[Sutra Sthana]]

|label3 = Next Section
|data3 = [[Vimana Sthana]]

|label4 = All Sections
|data4 = [[Sutra Sthana]],[[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header5 = Chapters

|label6 =
|data6 = [[Jwara Nidana]], [[Raktapitta Nidana]], [[Gulma Nidana]], [[Prameha Nidana]], [[Kushtha Nidana]], [[Shosha Nidana]], [[Unmada Nidana]], [[Apasmara Nidana]]
}}

== Preamble of [[Nidana Sthana]] (Section on Diagnosis) ==

===Fundamental principles of diagnosis===
<div style="text-align:justify;">[[Nidana Sthana]], the second section within [[Charak Samhita]], is about guidelines for diagnosing disease on the basis of detailed history and clinical examination. The five methods to know a disease viz. ''hetu'' (causative factors), ''purva-rupa'' (premonitory signs and symptoms), ''rupa'' (clinical features),''upashaya'' (pacifying factors) and ''samprapti'' (etio-pathogenesis).The study is comprehensive and is different from modern medical system to guide a physician to diagnose and treat disease with minimal use of laboratory, imaging and other tools.
===Two important aspects in Diagnosis===
There are two important aspects while diagnosing a disease as per principles of Ayurveda. It always considers interaction between the individual and the affecting pathological entities.
====Analysis of the individual====
The first being an evaluation of the self-healing capacity of the body which depends upon equilibrium of five components, namely ''doshas'' (body humors), ''agni'' (digestive and metabolic capacity), ''dhatu'' (body tissues), ''mala'' (waste) and psycho-spiritual state. Health is a state of equilibrium, whereas disease is a state of dis-equilibrium of any of these factors. According to theory of natural destruction (Chikitsaprabhritiya Adhyaya)| and theory of natural resolution (swabhavoparam vada), the resolution / destruction of the existing always happen naturally in the course of time. So the nature itself heals disequilibrium. This aspect of host defence mechanism is important to be assessed for knowing natural healing capacity of an individual. In the fourth chapter, Prameha Nidana, the process of onset of disease through interaction between aggravating and pacifying factors is described (Cha.Ni.4/4)]] If the host defense factors are stronger than aggravating ones, then the disease will not occur and vice versa. Therefore, before making diagnosis of a disease, examination of patient is important with emphasis on his ''prakriti'' (basic constitution), ''sara'' (quality of tissues) etc described in context of ten fold examination of patient(Cha.Vi.8/94-131)]]. Every person has a unique constitution and hence the same biological investigations cannot be precise to assess his health status completely. Personalized assessment is important to diagnose normal and abnormal state of the individual.

====Analysis of disease====
The second part provides for a comprehensive knowledge of disease with its causative factors, premonitory signs and symptoms, clinical features, complications, aggravating and pacifying factors. Complete cure in curable diseases and management of palliable diseases can only be achieved after ''Nidana Parivarjana'' (removal of the cause). If the cause is removed, then half the treatment is done, because it stops progression of disease as well as helps the host to return to the normal state. Modern science focuses more on disease management after its complete manifestation, while Ayurveda emphasizes on identification of abnormality when it is in a very early stage, so as to prevent its further progression. The journey of a disease from the initial stage of accumulation of vitiating factors to complete manifestation of its symptoms is to be studied well for its complete knowledge. A disease can cause another disease is described with reference to ''Nidanarthakara roga''. ''Upadrava'' (complications), ''Udarka'' (marks of disease after it is cured) are mentioned for knowing the cause-effect in relation to disease.
Thus, this section on knowledge of diagnosis, points to two fold principles of management of disease in brief and to reverse the process by modifying the etiological, aggravating and pacifying factors of disease.

===Importance of eight chapters===
This section comprises eight different chapters enlisted as below:
* The first chapter, [[Jwara Nidana]] , introduces basic principles of diagnosis of a disease as well as the disease ''jwara'' with involvement of ''rasa dhatu'' as ''dushya''.
* The second chapter, [[Raktapitta Nidana]], deals with various pathologies related to ''rakta dhatu''
* The third chapter, [[Gulma Nidana]], deals with ''mamsa dhatu''(muscle tissue) predominantly
* The fourth chapter, [[Prameha Nidana]], involves ''meda dhatu'' (tissue fat) predominantly
* The fifth chapter, [[Kushtha Nidana]], involves seven ''dushyas'' (vitiated dhatu)
* The sixth chapter, [[Shosha Nidana]], deals with the pathology of emaciation
* The seventh chapter, [[Unmada Nidana]] explain insanity and psychotic disorders.
* The eighth chapter, [[Apasmara Nidana]] deals with epilepsy and seizure disorders.

These eight chapters represent major pathogenesis of diseases described in details in this section. The eight chapters of this section, focus upon eight disorders related with vitiated ''dosha'' acting on various ''dhatu'' to vitiate them.

===Guidelines to diagnose ''anukta vyadhi'' (untold diseases in text)===
Any new disease, not mentioned in this text, should be studied with investigation of vitiated ''dosha'' and ''dushya'' (vitiated ''dhatu'' and other body components) first because all endogenous diseases start with vitiation of ''dosha''. The enlisted causative factors elucidated in the detailed history of a patient’s diet, lifestyle, psychological frame and others direct the vitiation of a specific ''dosha''. Then their status (increase or decrease) can be assessed based on the premonitory signs and clinical features, followed by evaluation of aggravating (''anupashaya'') and pacifying (''upashaya'') factors. The sequence of events in the pathogenesis of a disease is understood and accordingly treatment protocol is formulated.
''Prajnaparadha'' (intellectual errors, or knowingly violating rules) is the chief responsible factor for causation of all endogenous and exogenous diseases. ''Asatmenriyarthasamyoga'' (improper union of senses with their objects) and ''parinama''(time) are other two causative factors . Therefore, this principle points that so called idiopathic diseases of unknown etiology have a definite cause,that needs to be searched and removed for its management.
===Researches===
#A team of researchers compiled all Sanskrit texts of [[Nidana Sthana]] in a project report.<ref>Critical Edition of Charaka Nidana Sthana available from http://ayushportal.nic.in/EMR/LITERARY_FINAL_REPORT-1.pdf downloaded on 17/04/2019</ref>
#Shrirang S.G. have done a critical study on Nidana Sthana with special reference to [[Prameha Nidana]]<ref> Shrirang S.G. Thesis on Critical Study Of Caraka Nidana Sthana With Special Reference To Prameha . Department of Samhita . Institute for Post Graduate Teaching & Research in Ayurveda, Gujarat Ayurved University, Jamnagar . 2000</ref>
#Shashirekha H. K. has studied [[Shosha Nidana]] described in [[Nidana Sthana]]. <ref>Shashirekha H K . A Study On Caraka Nidana Sthana With Special Reference To Shosha . Swasthavritta . Dr. Basavaraj Nagur Memorial Rural Ayurvedic Medical College And Hospital (Dr. B N M R), Bijapur .2010</ref>

==References==
</div>

Sutra Sthana

2019-04-17T13:52:40Z

Gopalbasisht:

{{Infobox
|title = [[Charak Samhita]] Sutra Sthana
|header1 = Sections

|label2 = Prior Section
|data2 = None

|label3 = Next Section
|data3 = [[Nidana Sthana]]

|label4 = All Sections
|data4 = [[Sutra Sthana]],[[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header5 = Chapters

|label6 = ''Bheshaja Chatushka''
|data6 = [[Deerghanjiviteeya Adhyaya]], [[Apamarga Tanduliya Adhyaya]], [[Aragvadhiya Adhyaya]], [[Shadvirechanashatashritiya Adhyaya]]

|label7 = ''Swastha Chatushka''
|data7 = [[Matrashiteeya]], [[Tasyashiteeya]], [[Naveganadharaniya]], [[Indriyopakramaniya]]

|label8 = ''Nirdesha Chatushka''
|data8 = [[Khuddakachatushpada]], [[Mahachatushpada]], [[Tistraishaniya]], [[Vatakalakaliya]]

|label9 = ''Kalpana Chatushka''
|data9 = [[Snehadhyaya]], [[Swedadhyaya]], [[Upakalpaniya]], [[Chikitsaprabhritiya]]

|label10 = ''Roga Chatushka''
|data10 = [[Kiyanta Shiraseeya]], [[Trishothiya]], [[Ashtodariya]], [[Maharoga]]

|label11 = ''Yojana Chatushka''
|data11 = [[Ashtauninditiya]], [[Langhanabrimhaniya]], [[Santarpaniya]], [[Vidhishonitiya]]

|label12 = ''Annapana Chatushka''
|data12 = [[Yajjah Purushiya]], [[Atreyabhadrakapyiya]], [[Annapanavidhi Adhyaya]], [[Vividhashitapitiya]]

|label13 = ''Sangrahadvaya''
|data13 = [[Dashapranayataneeya]], [[Arthedashmahamooliya]]

}}

== Preamble of Sutra Sthana (Section on Fundamental Principles) ==

''Shlokasthanam samuddishtam tantrasyasya shirah shubham [Cha. Chi. 30/45]''

<div style="text-align:justify;">The [[Sutra Sthana]] (Section on fundamental principles) deserves the same place as the head deserves in the human body. This important section lays the foundation for the whole Samhita by describing the basic principles. The word ''Sutra'' literally means a short sentence which has deep meaning. The name of section suggests that it is a chain of important principles in concise form. Besides the fundamental principles, this section also establishes various technical terms that are used in subsequent sections of the samhita. This helps in providing a base to not just Ayurveda practitioners, but also to teachers, researchers, and scholars.

From the standpoint of its structure, the Sutra Sthana consists of thirty chapters, grouped into eight logical contexts. The first seven ''Chatushkas'' (or tetrads, i.e., groups of four), while the last one is a a group of two chapters (sangrahadvaya).

===Bheshaja Chatushka (four chapters on medicines)===

The first tetrad is also known as ''Bheshaja'' or the ''Aushadha''(medicine) ''Chatushka''. This tetrad deals with various medicines to be used in various forms either externally or internally.
* The first chapter [[Deerghanjiviteeya Adhyaya]], explains important concepts such as Tridosha (Vata, Pitta and kapha), Rasa''(taste), Shat karana (six causes), etc. which are integral to Ayurveda and used extensively throughout Charak Samhita. Besides these technical terms, the first chapter describes various medicines, like ''Phalini Dravya'' (therapeutically useful fruits as drugs), ''Moolini Dravya''(therapeutically useful roots as drugs), ''Mahasneha'' (four kinds of fats), ''Lavana''(salts), various types of ''mutra''(urine) and ''ksheera''(milk). The chapter emphasizes on the rational use of medications, since indiscriminate use of even good medicines can cause more harm than good. The chapter then goes on to explain the important concept of ''Trisutra'' (three principles of Ayurveda) i.e. ''hetu'' (causes), ''linga''(signs and symptoms) and ''aushadha'' (medicine).
* The second chapter ([[Apamarga Tanduliya Adhyaya]]) deals specifically with herbs and medicines to be used during and after Panchakarma (five methods of bio-purification). Thus, the first two chapters of this tetrad describe various medicines to be used internally.
* The third chapter ([[Aragvadhiya Adhyaya]]) advocates the use of topical medications, or medicines to be applied externally, i.e.,''lepa'' etc.
* The fourth chapter ([[Shadvirechanashatashritiya Adhyaya]]) provides details of fifty ''Mahakashaya''(or five classes of groups of ten medicines, and six hundred evacuatives) to be used in various diseases. Overall, this ''Chatushka'' provides a list of drugs to be used in various forms in a variety of diseases.

===Swastha Chatushka (four chapters on preservation of health)===

The second tetrad is the ''Swastha Chatushka'' that deals with important guidelines to be followed by healthy individuals to maintain their health.
* The first chapter of this tetrad, [[Matrashiteeya]], deals with the daily regimen to be followed by healthy individuals to maintain their health.
* The second chapter, [[Tasyashiteeya]], recommends changes one should make in his/her daily habits and lifestyle i.e. clothing, food habits, exercise etc., depending upon the season, to stay healthy.
* The third chapter, [[Naveganadharaniya]], explains the importance of suppressible and non-suppressible urges in the human body, diseases due to non-suppressible urges and their treatment.
* [[Indriyopakramaniya]], the last chapter, deals with ''sadvritta'' (general code of conduct). Besides maintaining his own health, ''sadvritta'' also helps the individual in maintaining healthy relations with other individuals, thus helping maintain harmony in the society at large.

===Nirdesha Chatushka (four chapters on guidelines for healthcare management)===

The third tetrad, ''Nirdesha Chatushka'', is about instructions to health care providers.
* The first chapter [[Khuddakachatushpada]], deals with four aspects of therapeutics) - ''vaidya'' (physician), ''dravya'' (medicine), ''upasthata'' (nurse) and ''rogi''(patient). Four qualities of each of these aspects and prime importance of the physician among all of them.
* The next chapter, [[Mahachatushpada]], explains the classification of diseases on the basis of prognosis. It is recommended in this chapter that the treatment should only be initiated after thorough diagnosis and identification of the disease, and the physician should refrain himself from treating the incurable diseases.
* The third chapter, ([[Tistraishaniya]]) deals with topics such as the three types of desires, strength, causes of diseases, diseases themselves, paths, physicians, and therapies.
* The last chapter , ([[Vatakalakaliya]]) deals with the good and bad qualities/functions of ''vata'', ''pitta'', and ''kapha''. A physician should have a thorough knowledge of the guidelines provided in this tetrad to succeed in his field.

===Kalpana Chatushka (four chapters on applications of medicines)===

The next tetrad, ''Kalpanachatushka'', deals with the application of medicines in the form of various procedures either in healthy or in diseased individuals. ''Shodhana'' (bio-purification procedures) is an important concept of Ayurveda prescribed for removal of toxic wastes from the body. To prepare the patient for bio-purification, he has to go through specific pre-shodhana procedures, such as ''snehana''(internal application of ''sneha'' (fat)) and ''swedana''(sweating), to mobilize toxic wastes within the body and excrete them out of the body.
* The first chapter, [[Snehadhyaya]], provides the guidelines for proper use of ''sneha''(lipids) either for ''shodhana'' or for ''shamana'' (to appease/palliation) purposes. A patient who has successfully completed the ''snehana'' procedure is now subjected to ''swedana'' procedure.
* The next chapter, [[Swedadhyaya]], explains the various types of ''swedana''(fomentation) recommended for various diseases. ''Snehana'' and ''swedana'' help the toxins to move towards the gut from where they will be expelled out of the body either through ''vamana''(therapeutic emesis) or ''virechana''(therapeutic purgation).
* The next chapter, [[Upakalpaniya]], emphasizes on how a physician should be well equipped before administering any ''shodhana'' procedure to any of the patients. This chapter provides the outline for a fully equipped hospital and standard ''vamana'' and ''virechana'' procedures.
* The last chapter of this tetrad, [[Chikitsaprabhritiya]], depicts the importance of ''shodhana'' over ''shamana'' therapy. The details of properly / improperly administered ''shodhana'' procedures are discussed here. Important concepts like ''shuddha chikitsa'' (pure form of treatment)and ''svabhavoparamavada''(theory of natural destruction) etc. have also been described in this chapter.

===Roga Chatushka (four chapters on disease classification)===

The fifth ''Chatushka'' is about ''roga'' (disease). As the name suggests, this tetrad provides a (brief) list of diseases that are extensively mentioned throughout Charak Samhita.
* The first chapter [[Kiyanta Shiraseeya]], provides the details of diseases like ''shiroroga''(diseases of the head), ''hridroga''(cardiac diseases), eighteen types of ''kshaya''(loss of body tissues), ''vidradhi'' (abscess) and ''madhumeha''(a clinical condition similar to diabetes mellitus).
* The next chapter, [[Trishothiya]], elucidates various types of edema.
*The third chapter, [[Ashtodariya]], reveals the types of about 48 diseases that are caused by a combination of ''doshas''.
*The last chapter, [[Maharoga]], is exclusively dedicated to the diseases caused by single ''doshas''(''vata'', ''pitta'', or ''kapha'').

===Yojana Chatushka has four chapters on guidelines for management of diseases===

The sixth ''Chatushka'', ''Yojanachatushka'', deals with aspects of treatment of various diseases.
* The first chapter of this tetrad, [[Ashtauninditiya]], describes eight types of people who are marginalized (or ridiculed) in the society due to their physical features. Out of these eight, only two i.e. ''atisthoola'' (morbidly obese) and ''atikrisha'' (emaciated) are described in detail because of their clinical significance along with their symptomatology and treatment.
* The next chapter, [[Langhanabrimhaniya]], describes six types of treatment i.e. ''langhana''(fasting), ''brimhana''(nourishing therapy), ''snehana'', ''svedana'', ''rukshana''(medical treatment for reducing fat) and ''stambhana''(astringent therapy) – primarily for managing ''atisthoola'' or ''atikrisha'' conditions, but also indicated for various other conditions described later in the Samhita. Out of these six, mainly two therapies i.e. ''langhana'' and ''brimhana'' have been described in greater detail.
* The third chapter, [[Santarpaniya]], deals with diseases caused due to over-nourishment or under-nourishment along with their treatment.
* The last chapter of this ''Chatushka'', [[Vidhishonitiya]], deals with diseases that are not cured by any of the above-mentioned therapies and termed as diseases due to vitiation of ''rakta'' (blood). Such diseases, along with their etiology, symptomatology and treatment have been described in this chapter. Overall this tetrad deals with all types of treatment modalities that find extensive reference across the Samhita.

===Annapana Chatushka (four chapters on food and beverages)===

The last ''Chatushka'' is ''Annapana Chatushka''.
* The first chapter, [[Yajjah Purushiya]], brings forth the important perspective of the origin of human beings and the origin of diseases. This chapter also describes 155 entities (''Agrya'',or entities considered best in their category of drugs, food articles, bio-purification procedures, etc.)that are important for healthy as well as diseased individuals.
* The next chapter [[Atreyabhadrakapyiya]], describes in detail the concept of Ayurvedic pharmacology in the form of ''rasa'' (taste), ''veerya''(drug potency), and ''vipaka''(final conversion of food/drug after the action of ''jatharagni''(digestive power) and ''prabhava''(specific action of a drug). This chapter also throws light on the important concept of ''viruddha ahara''(incompatible diet) which seems to be the primary cause of many diseases even today.
* The third chapter, [[Annapanavidhi Adhyaya]], provides details of Ayurvedic dietetics. This chapter details a wide variety of food and beverages, along with their medicinal values.
* The last chapter, [[Vividhashitapitiya]], deals with important concepts such as formation of body tissues from the diet consumed, immunity and immune-compromised individuals, diseases originated from various body tissues, and migration of ''dosha'' from ''shakha''(periphery or the tissue elements) to ''koshtha''(central part of the body or alimentary tract)and vice versa.

===Sangraha Adhyaya(two chapters on brief summary)===

The last two chapters are termed as ''Sangrahadvaya''.

* The first of these two chapters, [[Dashapranayataneeya]], deals with the ten locations in the human body where ''Prana''(life) resides. Besides this important concept, the chapter also details the attributes of a ''pranabhisaravaidya''(a physician who protects the life) and a ''rogabhisaravaidya'' (a physician who aggravates the disease and takes away the life of the patient).
* The last chapter, [[Arthedashmahamooliya]], deals with a variety of subjects such as the importance of ''Arth'' (hridaya-heart), ten major blood vessels or channels from the heart, the definition of ''ayu'' (combination of four entities i.e. body, mind, soul and senses) and its four types, Ayurveda, the aim of Ayurvedic science,and its method of study etc.

===Logical format of section===

The name of each chapter of Sutra Sthana has its own significance. It either describes the main content of the chapter, the first topic described in that chapter, or the first word of that chapter. All the chapters are written in the same prose and poetry format. Each chapter ends with a summarizing verse or ''Tatrashloka''(chapter summary). In some places, the prose is followed by poetry describing the same topic, such as ''Bhavati Cha Atra''(the topic first described in prose is then described in poetry format). Various parameters have been used while constructing the ''shlokas'', denoting the command of the author over Sanskrit. The chapters are written in various styles, including as a dialogue (or a question-answer session) between the sage Atreya and his disciple, Agnivesha, or discussions among an assembly of sages. In fact, on reading the Charak Samhita, one can find four type of ''sutras'' - ''Guru sutras'' (by the sage Atreya), ''Shishyasutras'' (by Agnivesha, the disciple or ''shishya'' of Atreya), ''Pratisankartu sutras'' (by Charak), and ''Ekiyasutras''(anonymous).

Like in most sections, the [[Sutra Sthana]] also reads as a free-flow text, with each chapter linked logically with the preceding and succeeding chapters in some way.
</div>

Nidana Sthana

2019-04-16T21:36:28Z

Gopalbasisht:

{{Infobox
|title = [[Charak Samhita]] Nidana Sthana
|header1 = Sections

|label2 = Prior Section
|data2 = [[Sutra Sthana]]

|label3 = Next Section
|data3 = [[Vimana Sthana]]

|label4 = All Sections
|data4 = [[Sutra Sthana]],[[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header5 = Chapters

|label6 =
|data6 = [[Jwara Nidana]], [[Raktapitta Nidana]], [[Gulma Nidana]], [[Prameha Nidana]], [[Kushtha Nidana]], [[Shosha Nidana]], [[Unmada Nidana]], [[Apasmara Nidana]]
}}

== Preamble of [[Nidana Sthana]] (Section on Diagnosis) ==

===Fundamental principles of diagnosis===
<div style="text-align:justify;">[[Nidana Sthana]], the second section within [[Charak Samhita]], is about guidelines for diagnosing disease on the basis of detailed history and clinical examination. The five methods to know a disease viz. ''hetu'' (causative factors), ''purva-rupa'' (premonitory signs and symptoms), ''rupa'' (clinical features),''upashaya'' (pacifying factors) and ''samprapti'' (etio-pathogenesis).The study is comprehensive and is different from modern medical system to guide a physician to diagnose and treat disease with minimal use of laboratory, imaging and other tools.
===Two important aspects in Diagnosis===
There are two important aspects while diagnosing a disease as per principles of Ayurveda. It always considers interaction between the individual and the affecting pathological entities.
====Analysis of the individual====
The first being an evaluation of the self-healing capacity of the body which depends upon equilibrium of five components, namely ''doshas'' (body humors), ''agni'' (digestive and metabolic capacity), ''dhatu'' (body tissues), ''mala'' (waste) and psycho-spiritual state. Health is a state of equilibrium, whereas disease is a state of dis-equilibrium of any of these factors. According to [[Chikitsaprabhritiya Adhyaya#Swabhavoparama vada (theory of natural destruction)|''swabhavoparam vada'' (theory of natural resolution)]], the resolution / destruction of the existing always happen naturally in the course of time. [[Chikitsaprabhritiya Adhyaya#Swabhavoparama vada (theory of natural destruction)|(Cha.Su.16/27)]] So the nature itself heals disequilibrium. This aspect of host defence mechanism is important to be assessed for knowing natural healing capacity of an individual. In the fourth chapter, Prameha Nidana, the process of onset of disease through interaction between aggravating and pacifying factors is described.[[Prameha Nidana#Process of Onset of Disease|(Cha.Ni.4/4)]] If the host defense factors are stronger than aggravating ones, then the disease will not occur and vice versa. Therefore, before making diagnosis of a disease, examination of patient is important with emphasis on his ''prakriti'' (basic constitution), ''sara'' (quality of tissues) etc described in context of ten fold examination of patient(Cha.Vi.8/94-131)]]. Every person has a unique constitution and hence the same biological investigations cannot be precise to assess his health status completely. Personalized assessment is important to diagnose normal and abnormal state of the individual.

====Analysis of disease====
The second part provides for a comprehensive knowledge of disease with its causative factors, premonitory signs and symptoms, clinical features, complications, aggravating and pacifying factors. Complete cure in curable diseases and management of palliable diseases can only be achieved after ''Nidana Parivarjana'' (removal of the cause). If the cause is removed, then half the treatment is done, because it stops progression of disease as well as helps the host to return to the normal state. Modern science focuses more on disease management after its complete manifestation, while Ayurveda emphasizes on identification of abnormality when it is in a very early stage, so as to prevent its further progression. The journey of a disease from the initial stage of accumulation of vitiating factors to complete manifestation of its symptoms is to be studied well for its complete knowledge. A disease can cause another disease is described with reference to ''Nidanarthakara roga''. ''Upadrava'' (complications), ''Udarka'' (marks of disease after it is cured) are mentioned for knowing the cause-effect in relation to disease.
Thus, this section on knowledge of diagnosis, points to two fold principles of management of disease in brief and to reverse the process by modifying the etiological, aggravating and pacifying factors of disease.

===Importance of eight chapters===
This section comprises eight different chapters enlisted as below:
* The first chapter, [[Jwara Nidana]] , introduces basic principles of diagnosis of a disease as well as the disease ''jwara'' with involvement of ''rasa dhatu'' as ''dushya''.
* The second chapter, [[Raktapitta Nidana]], deals with various pathologies related to ''rakta dhatu''
* The third chapter, [[Gulma Nidana]], deals with ''mamsa dhatu'' predominantly
* The fourth chapter, [[Prameha Nidana]], involves ''meda dhatu'' predominantly
* The fifth chapter, [[Kushtha Nidana]], involves seven ''dushyas''
* The sixth chapter, [[Shosha Nidana]], deals with the pathology of emaciation
* The seventh chapter, [[Unmada Nidana]] explain insanity and psychotic disorders.
* The eighth chapter, [[Apasmara Nidana]] deals with epilepsy and seizure disorders.

These eight chapters represent major pathogenesis of diseases described in details in this section. The eight chapters of this section, focus upon eight disorders related with vitiated ''dosha'' acting on various ''dhatu'' to vitiate them.

===Guidelines to diagnose ''anukta vyadhi'' (untold diseases in text)===
Any new disease, not mentioned in this text, should be studied with investigation of vitiated ''dosha'' and ''dushya'' (vitiated ''dhatu'' and other body components) first because all endogenous diseases start with vitiation of ''dosha''. The enlisted causative factors elucidated in the detailed history of a patient’s diet, lifestyle, psychological frame and others direct the vitiation of a specific ''dosha''. Then their status (increase or decrease) can be assessed based on the premonitory signs and clinical features, followed by evaluation of aggravating (''anupashaya'') and pacifying (''upashaya'') factors. The sequence of events in the pathogenesis of a disease is understood and accordingly treatment protocol is formulated.
''Prajnaparadha'' (intellectual errors, or knowingly violating rules) is the chief responsible factor for causation of all endogenous and exogenous diseases. ''Asatmenriyarthasamyoga'' (improper union of senses with their objects) and ''parinama''(time) are other two causative factors . Therefore, this principle points that so called idiopathic diseases of unknown etiology have a definite cause,that needs to be searched and removed for its management.
</div>

Sutra Sthana

2019-04-16T21:19:54Z

Gopalbasisht:

{{Infobox
|title = [[Charak Samhita]] Sutra Sthana
|header1 = Sections

|label2 = Prior Section
|data2 = None

|label3 = Next Section
|data3 = [[Nidana Sthana]]

|label4 = All Sections
|data4 = [[Sutra Sthana]],[[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|header5 = Chapters

|label6 = ''Bheshaja Chatushka''
|data6 = [[Deerghanjiviteeya Adhyaya]], [[Apamarga Tanduliya Adhyaya]], [[Aragvadhiya Adhyaya]], [[Shadvirechanashatashritiya Adhyaya]]

|label7 = ''Swastha Chatushka''
|data7 = [[Matrashiteeya]], [[Tasyashiteeya]], [[Naveganadharaniya]], [[Indriyopakramaniya]]

|label8 = ''Nirdesha Chatushka''
|data8 = [[Khuddakachatushpada]], [[Mahachatushpada]], [[Tistraishaniya]], [[Vatakalakaliya]]

|label9 = ''Kalpana Chatushka''
|data9 = [[Snehadhyaya]], [[Swedadhyaya]], [[Upakalpaniya]], [[Chikitsaprabhritiya]]

|label10 = ''Roga Chatushka''
|data10 = [[Kiyanta Shiraseeya]], [[Trishothiya]], [[Ashtodariya]], [[Maharoga]]

|label11 = ''Yojana Chatushka''
|data11 = [[Ashtauninditiya]], [[Langhanabrimhaniya]], [[Santarpaniya]], [[Vidhishonitiya]]

|label12 = ''Annapana Chatushka''
|data12 = [[Yajjah Purushiya]], [[Atreyabhadrakapyiya]], [[Annapanavidhi Adhyaya]], [[Vividhashitapitiya]]

|label13 = ''Sangrahadvaya''
|data13 = [[Dashapranayataneeya]], [[Arthedashmahamooliya]]

}}

== Preamble of Sutra Sthana (Section on Fundamental Principles) ==

''Shlokasthanam samuddishtam tantrasyasya shirah shubham [Cha. Chi. 30/45]''

<div style="text-align:justify;">The [[Sutra Sthana]] (Section on fundamental principles) deserves the same place as the head deserves in the human body. This important section lays the foundation for the whole Samhita by describing the basic principles. The word ''Sutra'' literally means a short sentence which has deep meaning. The name of section suggests that it is a chain of important principles in concise form. Besides the fundamental principles, this section also establishes various technical terms that are used in subsequent sections of the samhita. This helps in providing a base to not just Ayurveda practitioners, but also to teachers, researchers, and scholars.

From the standpoint of its structure, the [[Sutra Sthana]] consists of thirty chapters, grouped into eight logical contexts. The first seven ''Chatushkas''(or tetrads, i.e., groups of four), while the last one is a a group of two chapters (sangrahadvaya).

===Bheshaja Chatushka (four chapters on medicines)===

The first tetrad is also known as ''Bheshaja'' or the ''Aushadha''(medicine) ''Chatushka''. This tetrad deals with various medicines to be used in various forms either externally or internally.
* The first chapter [[Deerghanjiviteeya Adhyaya]], explains important concepts such as Tridosha (Vata, Pitta and kapha), Rasa''(taste), Shat karana (six causes), etc. which are integral to Ayurveda and used extensively throughout Charak Samhita. Besides these technical terms, the first chapter describes various medicines, like ''Phalini Dravya'' (therapeutically useful fruits as drugs), ''Moolini Dravya''(therapeutically useful roots as drugs), ''Mahasneha'' (four kinds of fats), ''Lavana''(salts), various types of ''mutra''(urine) and ''ksheera''(milk). The chapter emphasizes on the rational use of medications, since indiscriminate use of even good medicines can cause more harm than good. The chapter then goes on to explain the important concept of ''Trisutra'' (three principles of Ayurveda) i.e. ''hetu'' (causes), ''linga''(sign and symptoms) and ''aushadha'' (medicine).
* The second chapter ([[Apamarga Tanduliya Adhyaya]]) deals specifically with herbs and medicines to be used during and after [[Panchakarma]] (five methods of bio-purification). Thus, the first two chapters of this tetrad describe various medicines to be used internally.
* The third chapter ([[Aragvadhiya Adhyaya]]) advocates the use of topical medications, or medicines to be applied externally, i.e.,''lepa'' etc.
* The fourth chapter ([[Shadvirechanashatashritiya Adhyaya]]) provides details of fifty ''Mahakashaya''(or five classes of groups of ten medicines, and six hundred evacuatives) to be used in various diseases. Overall, this ''Chatushka'' provides a list of drugs to be used in various forms in a variety of diseases.

===Swastha Chatushka (four chapters on preservation of health)===

The second tetrad is the ''Swastha Chatushka'' that deals with important guidelines to be followed by healthy individuals to maintain their health.
* The first chapter of this tetrad, [[Matrashiteeya]], deals with the daily regimen to be followed by healthy individuals to maintain their health.
* The next chapter, [[Tasyashiteeya]], recommends changes one should make in his/her daily habits and lifestyle i.e. clothing, food habits, exercise etc., depending upon the season, to stay healthy.
* The seventh chapter, [[Naveganadharaniya]], explains the importance of suppressible and non-suppressible urges in the human body, diseases due to non-suppressible urges and their treatment.
* [[Indriyopakramaniya]], the last chapter in this tetrad, deals with ''sadvritta'' (general code of conduct). Besides maintaining his own health, ''sadvritta'' also helps the individual in maintaining healthy relations with other individuals, thus helping maintain harmony in the society at large.

===Nirdesha Chatushka (four chapters on guidelines for healthcare management)===

The third tetrad, ''Nirdesha Chatushka'', is about instructions to health care providers.
* The first chapter [[Khuddakachatushpada]], deals with four aspects of therapeutics) - ''vaidya'' (physician), ''dravya'' (medicine), ''upasthata'' (nurse) and ''rogi''(patient). Four qualities of each of these aspects and the importance of the physician among all of them.
* The next chapter, [[Mahachatushpada]], explains the classification of diseases on the basis of prognosis. It is recommended in this chapter that the treatment should only be initiated after thorough diagnosis and identification of the disease, and the physician should refrain himself from treating the incurable diseases.
* The third chapter, ([[Tistraishaniya]]) deals with topics such as the three types of desires, strength, causes of diseases, diseases themselves, paths, physicians, and therapies.
* The last chapter , ([[Vatakalakaliya]]) deals with the good and bad qualities/functions of ''vata'', ''pitta'', and ''kapha''. A physician should have a thorough knowledge of the guidelines provided in this tetrad to succeed in his field.

===Kalpana Chatushka (four chapters on applications of medicines)===

The next tetrad, ''Kalpanachatushka'', deals with the application of medicines in the form of various procedures either in healthy or in diseased individuals. ''Shodhana'' (bio-purification procedures) is an important concept of Ayurveda prescribed for removal of toxic wastes from the body. To prepare the patient for bio-purification, he has to go through specific pre-shodhana procedures, such as ''snehana''(internal application of ''sneha'' (fat)) and ''swedana''(sweating), to mobilize toxic wastes within the body and excrete them out of the body.
* The first chapter, [[Snehadhyaya]], provides the guidelines for proper use of ''sneha''(lipids) either for ''shodhana'' or for ''shamana'' (to appease/palliation) purposes. A patient who has successfully completed the ''snehana'' procedure is now subjected to ''swedana'' procedure.
* The next chapter, [[Swedadhyaya]], explains the various types of ''swedana''(fomentation) recommended for various diseases. ''Snehana'' and ''swedana'' help the toxins to move towards the gut from where they will be expelled out of the body either through ''vamana''(therapeutic emesis) or ''virechana''(therapeutic purgation).
* The next chapter, [[Upakalpaniya]], emphasizes on how a physician should be well equipped before administering any ''shodhana'' procedure to any of the patients. This chapter provides the outline for a fully equipped hospital and standard ''vamana'' and ''virechana'' procedures.
* The last chapter of this tetrad, [[Chikitsaprabhritiya]], depicts the importance of ''shodhana'' over ''shamana'' therapy. The details of properly / improperly administered ''shodhana'' procedures are discussed here. Important concepts like ''shuddha chikitsa'' (pure form of treatment)and ''svabhavoparamavada''(theory of natural destruction) etc. have also been described in this chapter.

===Roga Chatushka (four chapters on disease classification)===

The fifth ''Chatushka'' is about ''roga'' (disease). As the name suggests, this tetrad provides a (brief) list of diseases that are extensively mentioned throughout [[Charak Samhita]].
* The first chapter [[Kiyanta Shiraseeya]], provides the details of diseases like ''shiroroga''(diseases of the head), ''hridroga''(cardiac diseases), eighteen types of ''kshaya''(loss of body tissues), ''vidradhi'' (abscess) and ''madhumeha''(a clinical condition similar to diabetes mellitus).
* The next chapter, [[Trishothiya]], elucidates various types of edema. The third chapter of this tetrad, [[Ashtodariya]], reveals the types of about 48 diseases that are caused by a combination of ''doshas''. The last chapter of this tetrad, [[Maharoga]], is exclusively dedicated to the diseases caused by single ''doshas''(''vata'', ''pitta'', or ''kapha'').

===Yojana Chatushka (four chapters on guidelines for management of diseases)===

The sixth ''Chatushka'', ''Yojanachatushka'', deals with aspects of treatment of various diseases.
* The first chapter of this tetrad, [[Ashtauninditiya]], describes eight types of people who are marginalized (or ridiculed) in the society due to their physical features. Out of these eight, only two i.e. ''atisthoola'' (morbidly obese) and ''atikrisha'' (emaciated) are described in detail because of their clinical significance along with their symptomatology and treatment.
* The next chapter, [[Langhanabrimhaniya]], describes six types of treatment i.e. ''langhana''(fasting), ''brimhana''(nourishing therapy), ''snehana'', ''svedana'', ''rukshana''(medical treatment for reducing fat/corpulence) and ''stambhana''(astringent therapy) – primarily for managing ''atisthoola'' or ''atikrisha'' conditions, but also indicated for various other conditions described later in the Samhita. Out of these six, mainly two therapies i.e. ''langhana'' and ''brimhana'' have been described in greater detail.
* The third chapter, [[Santarpaniya]], deals with diseases caused due to over-nourishment or under-nourishment along with their treatment.
* The last chapter of this ''Chatushka'', [[Vidhishonitiya]], deals with diseases that are not cured by any of the above-mentioned therapies and termed as diseases due to vitiation of ''rakta'' (blood). Such diseases, along with their etiology, symptomatology and treatment have been described in this chapter. Overall this tetrad deals with all types of treatment modalities that find extensive reference across the Samhita.

===Annapana Chatushka (four chapters on food and beverages)===

The last ''Chatushka'' is ''Annapana Chatushka''.
* The first chapter, [[Yajjah Purushiya]], brings forth the important perspective of the origin of human beings and the origin of diseases. This chapter also describes 155 entities (''Agrya'',or entities considered best in their category of drugs, food articles, bio-purification procedures, etc.)that are important for healthy as well as diseased individuals.
* The next chapter [[Atreyabhadrakapyiya]], describes in detail the concept of Ayurvedic pharmacology in the form of ''rasa'' (taste), ''veerya''(drug potency), and ''vipaka''(final conversion of food/drug after the action of ''jatharagni''(digestive power) and ''prabhava''(specific action of a drug). This chapter also throws light on the important concept of ''viruddha ahara''(incompatible diet) which seems to be the primary cause of many diseases even today.
* The third chapter, [[Annapanavidhi Adhyaya]], provides details of Ayurvedic dietetics. This chapter details a wide variety of food and beverages, along with their medicinal values.
* The last chapter, [[Vividhashitapitiya]], deals with important concepts such as formation of body tissues from the diet consumed, immunity and immune-compromised individuals, diseases originated from various body tissues, and migration of ''dosha'' from ''shakha''(periphery or the tissue elements) to ''koshtha''(central part of the body or alimentary tract)and vice versa.

===Sangraha Adhyaya(two chapters on brief summary)===

The last two chapters are termed as ''Sangrahadvaya''.

* The first of these two chapters, [[Dashapranayataneeya]], deals with the ten locations in the human body where ''Prana''(life) resides. Besides this important concept, the chapter also details the attributes of a ''pranabhisaravaidya''(a physician who protects the life) and a ''rogabhisaravaidya'' (a physician who aggravates the disease and takes away the life of the patient).
* The last chapter, [[Arthedashmahamooliya]], deals with a variety of subjects such as the importance of ''Arth'' (hridaya-heart), ten major blood vessels or channels from the heart, the definition of ''ayu'' (combination of four entities i.e. body, mind, soul and senses) and its four types, Ayurveda, the aim of Ayurvedic science,and its method of study etc.

===Logical format of section===

The name of each chapter of Sutra Sthana has its own significance. It either describes the main content of the chapter, the first topic described in that chapter, or the first word of that chapter. All the chapters are written in the same prose and poetry format. Each chapter ends with a summarizing verse or ''Tatrashloka''(chapter summary). In some places, the prose is followed by poetry describing the same topic, such as ''Bhavati Cha Atra''(the topic first described in prose is then described in poetry format). Various parameters have been used while constructing the ''shlokas'', denoting the command of the author over Sanskrit. The chapters are written in various styles, including as a dialogue (or a question-answer session) between the sage Atreya and his disciple, Agnivesha, or discussions among an assembly of sages. In fact, on reading the Charak Samhita, one can find four type of ''sutras'' - ''Guru sutras'' (by the sage Atreya), ''Shishyasutras'' (by Agnivesha, the disciple or ''shishya'' of Atreya), ''Pratisankartu sutras'' (by Charak), and ''Ekiyasutras''(anonymous).

Like in most sections, the [[Sutra Sthana]] also reads as a free-flow text, with each chapter linked logically with the preceding and succeeding chapters in some way.
</div>