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=== Introduction ===
=== Introduction ===
The Ayurvedic classics, including [[Charaka 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 called Ashtanga Ayurveda and its eight angas are as mentioned below:
The Ayurvedic classics, including [[Charaka Samhita]], describe eight specialties of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] which were in vogue and practiced during the vedic period denoting that [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] was already a highly evolved system of medicine with professional specialization. This is why [https://en.wikipedia.org/wiki/Ayurveda 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.
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:
The division of the Rasayanadhyaya 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 Sutrasthana of Caraka 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 is of great significance both from literary as well as from the subject matter point of view.
#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 Sutrasthana of Caraka 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 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-abheshaj i.e. good medicine vs bad medicine. The bad medicines are poisons while the good medicines are of two categories 1. Ojovardhaka i.e. heath promoting, 2. Roganut or disease curing. The ojovardhaka remedies again are of two categories namely rasayana and vajeekarana. 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 first part Abhayamalakiya Rasayana pada begins with the path breaking statement about bheshaja-abheshaj i.e. good medicine vs bad medicine. The bad medicines are poisons while the good medicines are of two categories 1. Ojovardhaka i.e. heath promoting, 2. Roganut or disease curing. The ojovardhaka remedies again are of two categories namely rasayana and vajeekarana. 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.