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Line 1,248: − + − asya prayogAdvarShashataM vayo~ajaraM tiShThati, shrutamavatiShThate, sarvAmayAH prashAmyanti, apratihatagatiH strIShu, apatyavAn bhavatIti||4|| − − bhavatashcAtra- − − bRuhaccharIraM girisArasAraM sthirendriyaM cAtibalendriyaM ca| − − adhRuShyamanyairatikAntarUpaM prashastipUjAsukhacittabhAk ca||5|| − − balaM mahadvarNavishuddhiragryA svaro ghanaughastanitAnukArI| − − bhavatyapatyaM vipulaM sthiraM ca samashnato yogamimaM narasya||6|| − − (ityAmalakaghRutam)| − − Two kg 560 gms of ghee should be cooked with juice of ''amalaka'' fruit grown in a good soil and time, possessing unaffected smell, color and taste, which are mature with taste, size and potency, along with one fourth quantity of ''punarnava''. There after the process should be repeated with the juice of ''vidari'', along with the paste of ''jeevanti'', thereafter with the four times the quantity of milk and decoction of ''bala'' and ''atibala'' along with the paste of ''shatavari''. In this way the ghee should be cooked with each method hundred or thousand times. The prepared ghee should be added with one forth quantity of sugar and honey and be kept in a pitcher- golden, silver or earthen- which is clean, strong and lubricated with ghee. This should be used regularly by the said method every morning according to one’s digestive capacity. When the drug is digested, diet of ''shali'' and ''shashtika'' rice along with milk and ghee should be taken. By consumption of this preparation life span stands for hundred years devoid of old age, optimum cognitive ability is retained, all diseases are alleviated, one attains uninterrupted sexual vigor in women and is also blessed with pregnancy and progeny. − − Here are the verses- − If the person uses this preparation properly he attains big body, compactness like essence of mountains, firm and strong sense organs, invincibility, charming look, popularity, respect, happiness and intellect. Moreover, by this strength he becomes great, complexion gets excellently purified, voice becomes like imitating the rumbling of dense thunder clouds, and the person is blessed with a large and stable progeny. [4-6] − − ===== ''Amalaki Avaleha'' ===== − − आमलकसहस्रं पिप्पलीसहस्रसम्प्रयुक्तं पलाशतरुणक्षारोदकोत्तरं तिष्ठेत्, तदनुगतक्षारोदकमनातपशुष्कमनस्थि चूर्णीकृतं चतुर्गुणाभ्यां मधुसर्पिर्भ्यां सन्नीय शर्कराचूर्णचतुर्भागसम्प्रयुक्तं घृतभाजनस्थं षण्मासान् स्थापयेदन्तर्भूमेः| तस्योत्तरकालमग्निबलसमां मात्रां खादेत्, पौर्वाह्णिकः प्रयोगो नापराह्णिकः, सात्म्यापेक्षश्चाहारविधिः| अस्य प्रयोगाद्वर्षशतमजरं वयस्तिष्ठतीति समानं पूर्वेण||७|| − − (इत्यामलकावलेहः)| − − āmalakasahasraṁ pippalīsahasrasamprayuktaṁ palāśataruṇakṣārōdakōttaraṁ − tiṣṭhēt, tadanugatakṣārōdakamanātapaśuṣkamanasthi cūrṇīkr̥taṁ caturguṇābhyāṁ madhusarpirbhyāṁ sannīya śarkarācūrṇacaturbhāgasamprayuktaṁ ghr̥tabhājanasthaṁ ṣaṇmāsān sthāpayēdantarbhūmēḥ| tasyōttarakālamagnibalasamāṁ mātrāṁ khādēt, paurvāhṇikaḥ prayōgō nāparāhṇikaḥ, sātmyāpēkṣaścāhāravidhiḥ| asya prayōgādvarṣaśatamajaraṁ vayastiṣṭhatīti samānaṁ pūrvēṇa||7|| − − (ityāmalakāvalēhaḥ)| − − AmalakasahasraM pippalIsahasrasamprayuktaM palAshataruNakShArodakottaraM tiShThet, tadanugatakShArodakamanAtapashuShkamanasthi cUrNIkRutaMcaturguNAbhyAM madhusarpirbhyAM sannIya sharkarAcUrNacaturbhAgasamprayuktaM ghRutabhAjanasthaM ShaNmAsAn sthApayedantarbhUmeH| − tasyottarakAlamagnibalasamAM mAtrAM khAdet, paurvAhNikaH prayogo nAparAhNikaH, sAtmyApekShashcAhAravidhiH| − asya prayogAdvarShashatamajaraM vayastiShThatIti samAnaM pUrveNa||7|| − − (ityAmalakAvalehaH)| − − One thousand fruits of ''amalaki'' along with the same numbers of fruits of ''pippali'' should be dipped in to alkaline water prepared from the young ''palasha'' tree. After taking them out they should be dried in shade after removing seeds and powdered. This powder mixed with four times honey and ghee and stored underground for six months. Thereafter one should take its dose according to his digestive capacity only in forenoon and not in afternoon. The diet should be according to suitability. By its use, one attains the stable life span of hundred years without enduring senility. The other beneficial effects are as described earlier. [7] − − ===== ''Amalaki'' powder ===== − − आमलकचूर्णाढकमेकविंशतिरात्रमामलकस्वरसपरिपीतं मधुघृताढकाभ्यां द्वाभ्यामेकीकृतमष्टभागपिप्पलीकं शर्कराचूर्णचतुर्भागसम्प्रयुक्तं घृतभाजनस्थं प्रावृषि भस्मराशौ − निदध्यात्; तद्वर्षान्ते सात्म्यपथ्याशी प्रयोजयेत्; अस्य प्रयोगाद्वर्षशतमजरमायुस्तिष्ठतीति समानं पूर्वेण||८|| − − (इत्यामलकचूर्णम्)| − − āmalakacūrṇāḍhakamēkaviṁśatirātramāmalakasvarasaparipītaṁmadhughr̥tāḍhakābhyāṁ dvābhyāmēkīkr̥tamaṣṭabhāgapippalīkaṁ śarkarācūrṇacaturbhāgasamprayuktaṁ ghr̥tabhājanasthaṁ prāvr̥ṣi bhasmarāśau nidadhyāt; tadvarṣāntē sātmyapathyāśī prayōjayēt; asya prayōgādvarṣaśatamajaramāyustiṣṭhatīti samānaṁ pūrvēṇa||8|| − − (ityāmalakacūrṇam)| − − AmalakacUrNADhakamekaviMshatirAtramAmalakasvarasaparipItaM madhughRutADhakAbhyAM dvAbhyAmekIkRutamaShTabhAgapippalIkaMsharkarAcUrNacaturbhAgasamprayuktaM ghRutabhAjanasthaM prAvRuShi bhasmarAshau nidadhyAt; tadvarShAnte sAtmyapathyAshI prayojayet; asyaprayogAdvarShashatamajaramAyustiShThatIti samAnaM pUrveNa||8|| − − (ityAmalakacUrNam)| − − Powder of ''amalaki'' fruits in quantity of 2 kg 560 gms is impregnated with ''amalaki'' fruits juice for twenty-one days and nights. This should be mixed with honey and ghee in the quantity of 5 kg 120 gms and added with ''pippali'' in one eighth quantity and fine sugar in one fourth quantity. This preparation now should be kept in a container lined with ghee and stored in early rains under a heap of ashes. After the rainy season is over, this should be uncovered and be used along with suitable and wholesome diet. This provides a stable life span of one hundred years devoid of senility. Other impacts affordable from this medication are as described earlier. [8] − − ===== ''Vidanga Avaleha'' ===== − − विडङ्गतण्डुलचूर्णानामाढकमाढकं पिप्पलीतण्डुलानामध्यर्धाढकं सितोपलायाः सर्पिस्तैलमध्वाढकैः षड्भिरेकीकृतं घृतभाजनस्थं प्रावृषि भस्मराशाविति सर्वं समानं पूर्वेण यावदाशीः||९|| − − (इति विडङ्गावलेहः)| − − viḍaṅgataṇḍulacūrṇānāmāḍhakamāḍhakaṁpippalītaṇḍulānāmadhyardhāḍhakaṁ sitōpalāyāḥ sarpistailamadhvāḍhakaiḥ ṣaḍbhirēkīkr̥taṁ ghr̥tabhājanasthaṁ prāvr̥ṣi bhasmarāśāviti sarvaṁ samānaṁ pūrvēṇa yāvadāśīḥ||9|| − − (iti viḍaṅgāvalēhaḥ)| − − viDa~ggataNDulacUrNAnAmADhakamADhakaM pippalItaNDulAnAmadhyardhADhakaM sitopalAyAH sarpistailamadhvADhakaiH ShaDbhirekIkRutaMghRutabhAjanasthaM prAvRuShi bhasmarAshAviti sarvaM samAnaM pUrveNa yAvadAshIH||9|| − − (iti viDa~ggAvalehaH)| − − Powder of ''vidanga'' and ''pippali'' fruits each 2 kg 560 gms, sugar-candy 3 kg 840 gms, ghee, oil and honey together 15 kg 360 gms – all are mixed together and kept in a pot lined with ghee and stored in early rains under a heap of ashes. The therapeutic effects are as mentioned earlier. [9] − − ===== ''Amalaka Avaleha'' ===== − − यथोक्तगुणानामामलकानां सहस्रमार्द्रपलाशद्रोण्यां सपिधानायां बाष्पमनुद्वमन्त्यामारण्यगोमयाग्निभिरुपस्वेदयेत्, तानि सुस्विन्नशीतान्युद्धृतकुलकान्यापोथ्याढकेन पिप्पलीचूर्णानामाढकेन च विडङ्गतण्डुलचूर्णानामध्यर्धेन चाढकेन शर्कराया द्वाभ्यां द्वाभ्यामाढकाभ्यां तैलस्य मधुनः सर्पिषश्च संयोज्य शुचौ दृढे घृतभाविते कुम्भे स्थापयेदेकविंशतिरात्रम्, अत ऊर्ध्वं प्रयोगः; अस्य − प्रयोगाद्वर्षशतमजरमायुस्तिष्ठतीति समानं पूर्वेण||१०||| − − (इत्यामलकावलेहोऽपरः)| − − yathōktaguṇānāmāmalakānāṁ sahasramārdrapalāśadrōṇyāṁ sapidhānāyāṁ − bāṣpamanudvamantyāmāraṇyagōmayāgnibhirupasvēdayēt, tāni susvinnaśītānyuddhr̥takulakānyāpōthyāḍhakēna pippalīcūrṇānāmāḍhakēna caviḍaṅgataṇḍulacūrṇānāmadhyardhēna cāḍhakēna śarkarāyā dvābhyāṁ dvābhyāmāḍhakābhyāṁ tailasya madhunaḥ sarpiṣaśca saṁyōjya śucau dr̥ḍhē ghr̥tabhāvitē kumbhē sthāpayēdēkaviṁśatirātram, ata ūrdhvaṁ prayōgaḥ; asya prayōgādvarṣaśatamajaramāyustiṣṭhatīti samānaṁ pūrvēṇa||10|| − − (ityāmalakāvalēhō'paraḥ)| − − yathoktaguNAnAmAmalakAnAM sahasramArdrapalAshadroNyAM sapidhAnAyAM bAShpamanudvamantyAmAraNyagomayAgnibhirupasvedayet, tAnisusvinnashItAnyuddhRutakulakAnyApothyADhakena pippalIcUrNAnAmADhakena ca viDa~ggataNDulacUrNAnAmadhyardhena cADhakena sharkarAyA dvAbhyAMdvAbhyAmADhakAbhyAM tailasya madhunaH sarpiShashca saMyojya shucau dRuDhe ghRutabhAvite kumbhe sthApayedekaviMshatirAtram, ata UrdhvaM prayogaH;asya prayogAdvarShashatamajaramAyustiShThatIti samAnaM pUrveNa||10|| − − (ityAmalakAvaleho~aparaH)| − − One thousand ''amalaka'' fruits having aforesaid qualities should be heated in a covered tub made of fresh ''palasha'' wood which does not emit vapour with wild cow dung fire. When they are heated properly and when self cooled their seeds should be removed and the remaining material should be crushed. Thereafter ''pippali'' powder 2 kg 560 gms, ''vidanga'' powder 2 kg 560 gms, sugar 3 kg 840 gms, oil, honey and ghee each 5 kg 120 gms should be added to it. The preparation then should be kept in a clean and strong container laced with ghee and stored for twenty one days and nights. Thereafter it should be used. By its use, life span of one hundred years stands devoid of senility, other impacts are as said before. [10] − − ===== ''Nagabala Rasayana'' ===== − − धन्वनि कुशास्तीर्णे स्निग्धकृष्णमधुरमृत्तिके सुवर्णवर्णमृत्तिके वा व्यपगतविषश्वापदपवनसलिलाग्निदोषे कर्षणवल्मीकश्मशानचैत्योषरावसथवर्जिते देशे यथर्तुसुखपवनसलिलादित्यसेविते जातान्यनुपहतान्यनध्यारूढान्यबालान्यजीर्णान्यधिगतवीर्याणि शीर्णपुराणपर्णान्यसञ्जातान्यपर्णानि तपसि तपस्ये वा मासे शुचिः प्रयतः कृतदेवार्चनः स्वस्ति वाचयित्वा द्विजातीन् चले सुमुहूर्ते नागबलामूलान्युद्धरेत्, तेषां सुप्रक्षालितानां त्वक्पिण्डमाम्रमात्रमक्षमात्रं वा श्लक्ष्णपिष्टमालोड्य पयसा प्रातः प्रयोजयेत्, चूर्णीकृतानि वा पिबेत् पयसा, मधुसर्पिर्भ्यां वा संयोज्यभक्षयेत्, जीर्णे च क्षीरसर्पिर्भ्यां शालिषष्टिकमश्नीयात्| संवत्सरप्रयोगादस्य वर्षशतमजरं वयस्तिष्ठतीति समानं पूर्वेण||११|| − − (इति नागबलारसायनम्)| − − dhanvani kuśāstīrṇē snigdhakr̥ṣṇamadhuramr̥ttikē suvarṇavarṇamr̥ttikē vā vyapagataviṣaśvāpadapavanasalilāgnidōṣēkarṣaṇavalmīkaśmaśānacaityōṣarāvasathavarjitē dēśē yathartusukhapavanasalilādityasēvitē jātānyanupahatānyanadhyārūḍhānyabālānyajīrṇānyadhigatavīryāṇiśīrṇapurāṇaparṇānyasañjātānyaparṇānitapasi tapasyē vā māsē śuciḥ prayataḥ kr̥tadēvārcanaḥ svasti vācayitvā dvijātīn calē sumuhūrtē nāgabalāmūlānyuddharēt, tēṣāṁ suprakṣālitānāṁ tvakpiṇḍamāmramātramakṣamātraṁ vā ślakṣṇapiṣṭamālōḍya payasā prātaḥ prayōjayēt, cūrṇīkr̥tāni vā pibēt payasā, madhusarpirbhyāṁ vā saṁyōjya bhakṣayēt, jīrṇē ca kṣīrasarpirbhyāṁ śāliṣaṣṭikamaśnīyāt| saṁvatsaraprayōgādasya varṣaśatamajaraṁ vayastiṣṭhatīti samānaṁ pūrvēṇa||11|| − − (iti nāgabalārasāyanam)| − − dhanvani kushAstIrNe snigdhakRuShNamadhuramRuttike suvarNavarNamRuttike vA vyapagataviShashvApadapavanasalilAgnidoShekarShaNavalmIkashmashAnacaityoSharAvasathavarjite deshe yathartusukhapavanasalilAdityasevitejAtAnyanupahatAnyanadhyArUDhAnyabAlAnyajIrNAnyadhigatavIryANi shIrNapurANaparNAnyasa~jjAtAnyaparNAni [1] tapasi tapasye vA mAse shuciH prayataHkRutadevArcanaH svasti vAcayitvA dvijAtIn cale [2] sumuhUrte nAgabalAmUlAnyuddharet, teShAM suprakShAlitAnAM tvakpiNDamAmramAtramakShamAtraM vAshlakShNapiShTamAloDya payasA prAtaH prayojayet, cUrNIkRutAni vA pibet payasA, madhusarpirbhyAM vA saMyojya bhakShayet, jIrNe ca kShIrasarpirbhyAM [3]shAliShaShTikamashnIyAt| − saMvatsaraprayogAdasya varShashatamajaraM vayastiShThatIti samAnaM pUrveNa||11|| − − (iti nAgabalArasAyanam)| − − One should collect the roots of ''nagabala'' in ''chala muhurta'' in the month of ''Magha'' or ''Phalguna'' while being clean and attentive, having worshipped the deities and engaging the ''brahmanas'' to recite auspicious mantras. The plant should have grown in a forest area covered in ''kusha'' grass, having soil unctuous, black and sweet or of golden color, devoid of poison, injurious animals and defect of wind, water and fire, and also of cultivation defects, ant-hill, cremation ground, sacred tree, infertile area and habitation and having proper access to air, water and the sun according to season, the roots should be undamaged, in-encroached, neither immature nor too old, possessed with potency, having shed off the old leaves and with new leaves not appeared. The roots should be washed well and the bark should be taken in the dose of 40 gms, finely pounded and mixed with milk in every morning or as powder with milk or along with honey and ghee. After the medicine is digested, one should take diet of ''shali'' and ''shashtika'' rice along with milk and ghee. If used regularly for a year, it makes the life span for one hundred years without senility. Other outcomes are as described before. [11] − − बलातिबलाचन्दनागुरुधवतिनिशखदिरशिंशपासनस्वरसाः पुनर्नवान्ताश्चौषधयो दश नागबलया व्याख्याताः| स्वरसानामलाभे त्वयं स्वरसविधिः- चूर्णानामाढकमाढकमुदकस्याहोरात्रस्थितं मृदितपूतं स्वरसवत् प्रयोज्यम्||१२|| − − balātibalācandanāgurudhavatiniśakhadiraśiṁśapāsanasvarasāḥpunarnavāntāścauṣadhayō daśa nāgabalayā vyākhyātāḥ| svarasānāmalābhē tvayaṁ svarasavidhiḥ- cūrṇānāmāḍhakamāḍhakamudakasyāhōrātrasthitaṁ mr̥ditapūtaṁ svarasavat prayōjyam||12|| − − balAtibalAcandanAgurudhavatinishakhadirashiMshapAsanasvarasAH punarnavAntAshcauShadhayo dasha [1] nAgabalayA vyAkhyAtAH| − svarasAnAmalAbhe tvayaM svarasavidhiH- cUrNAnAmADhakamADhakamudakasyAhorAtrasthitaM mRuditapUtaM svarasavat prayojyam||12|| − − The juice of ''bala, atibala, chandana, aguru, dhava, tinisha, khadira,'' and ''shimshapa'' and the ten age sustaining drugs are used by the method as in case of ''nagabala''. If the fresh juice is not available this method should be adopted- 2 kg 560 gms drug should be dipped in equal quantity of water for the day and night, then it should be pressed and filtered and used as ''swarasa''. [12] − − ===== ''Bhallataka Ksheeram'' ===== − − भल्लातकान्यनुपहतान्यनामयान्यापूर्णरसप्रमाणवीर्याणि पक्वजाम्बवप्रकाशानि शुचौ शुक्रे वा मासेसङ्गृह्य यवपल्ले माषपल्ले वानिधापयेत्, तानि चतुर्मासस्थितानि सहसि सहस्ये वा मासे − प्रयोक्तुमारभेतशीतस्निग्धमधुरोपस्कृतशरीरः| − पूर्वं दशभल्लातकान्यापोथ्याष्टगुणेनाम्भसा साधुसाधयेत्, तेषां रसमष्टभागावशेषं पूतं सपयस्कं पिबेत्सर्पिषाऽन्तर्मुखमभ्यज्य| − तान्येकैकभल्लातकोत्कर्षापकर्षेण दशभल्लातकान्यात्रिंशतः प्रयोज्यानि, नातः परमुत्कर्षः| − प्रयोगविधानेन सहस्रपर एवभल्लातकप्रयोगः| − जीर्णे च ससर्पिषा पयसाशालिषष्टिकाशनमुपचारः, प्रयोगान्ते च द्विस्तावत् पयसैवोपचारः| − तत्प्रयोगाद्वर्षशतमजरं वयस्तिष्ठतीति समानं पूर्वेण||१३|| − − (इति भल्लातकक्षीरम्)| − − bhallātakānyanupahatānyanāmayānyāpūrṇarasapramāṇavīryāṇipakvajāmbavaprakāśāni śucau śukrē vā māsē saṅgr̥hya yavapallē māṣapallē vā nidhāpayēt, tāni caturmāsasthitāni sahasi sahasyē vā māsē prayōktumārabhēta śītasnigdhamadhurōpaskr̥taśarīraḥ| pūrvaṁ daśabhallātakānyāpōthyāṣṭaguṇēnāmbhasā sādhu sādhayēt, tēṣāṁ rasamaṣṭabhāgāvaśēṣaṁ pūtaṁ sapayaskaṁ pibētsarpiṣā'ntarmukhamabhyajya| − tānyēkaikabhallātakōtkarṣāpakarṣēṇa daśabhallātakānyātriṁśataḥ prayōjyāni, − nātaḥ paramutkarṣaḥ| prayōgavidhānēna sahasrapara ēva bhallātakaprayōgaḥ| − jīrṇē ca sasarpiṣā payasā śāliṣaṣṭikāśanamupacāraḥ, prayōgāntē ca dvistāvat − payasaivōpacāraḥ| tatprayōgādvarṣaśatamajaraṁ vayastiṣṭhatīti samānaṁ pūrvēṇa||13|| − − (iti bhallātakakṣīram)| − − bhallAtakAnyanupahatAnyanAmayAnyApUrNarasapramANavIryANi pakvajAmbavaprakAshAni shucau shukre vA mAse sa~ggRuhya yavapalle mAShapalle vAnidhApayet, tAni caturmAsasthitAni sahasi sahasye vA mAse prayoktumArabheta shItasnigdhamadhuropaskRutasharIraH| − pUrvaM dashabhallAtakAnyApothyAShTaguNenAmbhasA sAdhu sAdhayet, teShAM rasamaShTabhAgAvasheShaM pUtaM sapayaskaM pibetsarpiShA~antarmukhamabhyajya| − tAnyekaikabhallAtakotkarShApakarSheNa dashabhallAtakAnyAtriMshataH prayojyAni, nAtaH paramutkarShaH| − prayogavidhAnena sahasrapara eva bhallAtakaprayogaH| − jIrNe ca sasarpiShA payasA shAliShaShTikAshanamupacAraH, prayogAnte ca dvistAvat payasaivopacAraH| − tatprayogAdvarShashatamajaraM vayastiShThatIti samAnaM pUrveNa||13|| − − (iti bhallAtakakShIram)| − − The fruits of ''bhallataka'' – undamaged, undiseased, mature in taste, size and potency, looking like ripe ''jamboo'' fruits should be collected in the month of ''jyeshtha'' and ''ashadha'' and be stored within the granary of barley or black gram. After four months, in the month of ''Agrahayana'' or ''Pausha'' they should be taken out for use by one who has made his body fit through the intake of cold, unctuous and sweet substances. At first ten fruits of ''bhallataka'' should be crushed and boiled in ten times of water, when 1/8 extract remains, it should be filtered and taken mixed with milk after smearing the inner part of the mouth with ghee. Gradually increasing the dose by one fruit per day it should be led to thirty which is the maximum dose. In this way the total number of fruits taken comes to one thousand. When the drug is digested, one should take ''shali'' and ''shashtika'' rice with milk added with ghee. After the treatment is over, the patient should live on milk diet for the period double to that of treatment. By this one attains stable life span of one hundred years without senility. Other impacts of the treatment are as mentioned before. [13] − − ===== ''Bhallataka Kshaudram'' ===== − − भल्लातकानां जर्जरीकृतानां पिष्टस्वेदनं पूरयित्वा भूमावाकण्ठं निखातस्य स्नेहभावितस्य दृढस्योपरि कुम्भस्यारोप्योडुपेनापिधाय कृष्णमृत्तिकावलिप्तंगोमयाग्निभिरुपस्वेदयेत्; तेषां यः स्वरसः कुम्भं प्रपद्येत, तमष्टभागमधुसम्प्रयुक्तं द्विगुणघृतमद्यात्; तत्प्रयोगाद्वर्षशतमजरं वयस्तिष्ठतीति समानं पूर्वेण||१४|| − − (इतिभल्लातकक्षौद्रम्)| − − bhallātakānāṁ jarjarīkr̥tānāṁ piṣṭasvēdanaṁ pūrayitvā bhūmāvākaṇṭhaṁ nikhātasya snēhabhāvitasya dr̥ḍhasyōpari kumbhasyārōpyōḍupēnāpidhāya kr̥ṣṇamr̥ttikāvaliptaṁgōmayāgnibhirupasvēdayēt; tēṣāṁ yaḥ svarasaḥ kumbhaṁ prapadyēta, tamaṣṭabhāgamadhusamprayuktaṁ dviguṇaghr̥tamadyāt; tatprayōgādvarṣaśatamajaraṁ vayastiṣṭhatīti samānaṁ pūrvēṇa||14|| − − (iti bhallātakakṣaudram)| − − bhallAtakAnAM jarjarIkRutAnAM piShTasvedanaM pUrayitvA bhUmAvAkaNThaM nikhAtasya snehabhAvitasya dRuDhasyopari kumbhasyAropyoDupenApidhAyakRuShNamRuttikAvaliptaM gomayAgnibhirupasvedayet; teShAM yaH svarasaH kumbhaM prapadyeta, tamaShTabhAgamadhusamprayuktaM dviguNaghRutamadyAt;tatprayogAdvarShashatamajaraM vayastiShThatIti samAnaM pUrveNa||14|| − − (iti bhallAtakakShaudram)| − − The fruits of ''bhallataka'' should be crushed and filled in a heating pot which is put on a firm and oiled (with ghee) pitcher already dug underground up to the neck covered with a lid. Then after pushing it with black earth, it should be heated with cow dung fire. The extract which is collected in the lower pitcher should be taken out. It should be taken mixed with 1/8 honey and double the quantity of ghee. Regular use of this makes a person of the stable life span of one hundred years without senility. Other outcomes of this treatment are as described before. [14] − − ===== ''Bhallataka Tailam'' ===== − − भल्लातकतैलपात्रं सपयस्कं मधुकेन कल्केनाक्षमात्रेण शतपाकं कुर्यादिति समानं पूर्वेण||१५|| − − (इति भल्लातकतैलम्)| − − bhallātakatailapātraṁ sapayaskaṁ madhukēna kalkēnākṣamātrēṇa śatapākaṁ − kuryāditi samānaṁ pūrvēṇa||15|| − − (iti bhallātakatailam)| − − bhallAtakatailapAtraM sapayaskaM madhukena kalkenAkShamAtreNa shatapAkaM kuryAditi samAnaM pUrveNa||15|| − − (iti bhallAtakatailam)| − − The above ''bhallataka taila'' should be taken in quantity of 2 kg 560 gms and cooked along with milk and paste of ''madhuka'' in 1/8 quantity. This should be repeated hundred times. Other details are as above. − − ====== Various preparations of ''bhallataka'' ====== − − भल्लातकसर्पिः भल्लातकक्षीरं, भल्लातकक्षौद्रं, गुडभल्लातकं, भल्लातकयूषः, भल्लातकतैलं, भल्लातकपललं, भल्लातकसक्तवः, भल्लातकलवणं,भल्लातकतर्पणम्, इति भल्लातकविधानमुक्तं भवति||१६|| − − bhallātakasarpiḥ bhallātakakṣīraṁ, bhallātakakṣaudraṁ, guḍabhallātakaṁ, bhallātakayūṣaḥ, bhallātakatailaṁ, bhallātakapalalaṁ, bhallātakasaktavaḥ, bhallātakalavaṇaṁ, bhallātakatarpaṇam, iti bhallātakavidhānamuktaṁ bhavati||16|| − − bhallAtakasarpiH [1] , bhallAtakakShIraM, bhallAtakakShaudraM, guDabhallAtakaM, bhallAtakayUShaH, bhallAtakatailaM, bhallAtakapalalaM, bhallAtakasaktavaH,bhallAtakalavaNaM, bhallAtakatarpaNam, iti bhallAtakavidhAnamuktaM bhavati||16|| − − ''Bhallataka'' is used in the following forms - ''Bhallataka ghrita, bhallataka-ksheeram, bhallataka-kshaudra, guda-bhallataka, bhallataka-yusha, bhallataka-taila, bhallataka-palala, bhallataka-saktu, bhallataka-lavana, bhallataka-tarpana.'' [16] − − ====== Benefits of ''Bhallataka'' ====== − − भवन्तिचात्र- − − भल्लातकानि तीक्ष्णानि पाकीन्यग्निसमानिच| − − भवन्त्यमृतकल्पानि प्रयुक्तानि यथाविधि||१७|| − − एते दशविधास्त्वेषां प्रयोगाःपरिकीर्तिताः| − − रोगप्रकृतिसात्म्यज्ञस्तान् प्रयोगान् प्रकल्पयेत्||१८|| − − कफजो न स रोगोऽस्ति न विबन्धोऽस्ति कश्चन| − − यं न भल्लातकं हन्याच्छीघ्रं मेधाग्निवर्धनम्||१९|| − − (इति भल्लातकविधिः)| − − प्राणकामाः पुरा जीर्णाश्च्यवनाद्या महर्षयः| − − रसायनैः शिवैरेतैर्बभूवुरमितायुषः||२०|| − − ब्राह्मं तपो ब्रह्मचर्यमध्यात्मध्यानमेव च| − − दीर्घायुषो यथाकामं सम्भृत्य त्रिदिवं गताः||२१|| − − तस्मादायुःप्रकर्षार्थं प्राणकामैःसुखार्थिभिः| − − रसायनविधिः सेव्यो विधिवत्सुसमाहितैः||२२|| − − bhavanticātra- − − bhallātakāni tīkṣṇāni pākīnyagnisamānica| − − bhavantyamr̥takalpāni prayuktāni yathāvidhi||17|| − − ētē daśavidhāstvēṣāṁ prayōgāḥparikīrtitāḥ| − − rōgaprakr̥tisātmyajñastān prayōgān prakalpayēt||18|| − − kaphajō na sa rōgō'sti navibandhō'stikaścana| − − yaṁ na bhallātakaṁ hanyācchīghraṁ mēdhāgnivardhanam||19|| − − (iti bhallātakavidhiḥ)| − − prāṇakāmāḥ purā jīrṇāścyavanādyāmaharṣayaḥ| − − rasāyanaiḥ śivairētairbabhūvuramitāyuṣaḥ||20|| − − brāhmaṁ tapō brahmacaryamadhyātmadhyānamēva ca| − − dīrghāyuṣō yathākāmaṁ sambhr̥tya tridivaṁ gatāḥ||21|| − − tasmādāyuḥprakarṣārthaṁ prāṇakāmaiḥ sukhārthibhiḥ| − − rasāyanavidhiḥ sēvyō vidhivatsusamāhitaiḥ||22|| − − bhavanti cAtra- − − bhallAtakAni tIkShNAni pAkInyagnisamAni ca| − − bhavantyamRutakalpAni prayuktAni yathAvidhi||17|| − − ete dashavidhAstveShAM prayogAH parikIrtitAH| − − rogaprakRutisAtmyaj~jastAn prayogAn prakalpayet||18|| − − kaphajo na sa rogo~asti na vibandho~asti kashcana| − − yaM na bhallAtakaM hanyAcchIghraM medhAgnivardhanam||19|| − − (iti bhallAtakavidhiH)| − − prANakAmAH purA jIrNAshcyavanAdyA maharShayaH| − − rasAyanaiH shivairetairbabhUvuramitAyuShaH||20|| − − brAhmaM [1] tapo brahmacaryamadhyAtmadhyAnameva ca| − − dIrghAyuSho yathAkAmaM sambhRutya tridivaM gatAH||21|| − − tasmAdAyuHprakarShArthaM prANakAmaiH sukhArthibhiH| − − rasAyanavidhiH sevyo vidhivatsusamAhitaiH||22|| − − Here are the verses- − − The fruits of ''bhallataka'' are irritant, inflaming and are like fire but they assume nectar like properties if used as prescribed. Their use in the above ten forms is described which should be prescribed considering the disease, constitution, and suitability. There is no disorder of ''kapha'' and obstructive condition which is not ameliorated by ''bhallataka'' quickly. Moreover, it promotes intellect and ''agni''. − − In early days, the old great sages like Chyavana etc, who desiring vital strength, attained immeasurable life span by using these beneficial ''rasayana'' formulations. After attaining longevity they performed as desired, spiritual penance, celibacy and self- medications and ascended to the heaven. Hence those who desire longevity, vital strength and happiness should use the ''rasayana'' methodically and carefully. [17-22] − − ===== Summary ===== − − तत्र श्लोकः- − − रसायनानां संयोगाः सिद्धाभूतहितैषिणा| − − निर्दिष्टाः प्राणकामीये सप्तत्रिंशन्महर्षिणा ||२३|| − − tatra ślōkaḥ- − − rasāyanānāṁ saṁyōgāḥ siddhā bhūtahitaiṣiṇā| − − nirdiṣṭāḥ prāṇakāmīyē saptatriṁśanmaharṣiṇā ||23|| − − tatra shlokaH- − − rasAyanAnAM saMyogAH siddhA bhUtahitaiShiNA| − − nirdiShTAH prANakAmIye saptatriMshanmaharShiNA ||23|| − − Now the summing up verse - − − In this quarter relating to desire for vital strength the great sage, compassionate on creatures, described thirty seven successful formulations of rasayana. [23] − − इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते चिकित्सास्थाने रसायनाध्याये प्राणकामीयो नाम रसायनपादो द्वितीयः||२|| − − ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsāsthānē rasāyanādhyāyē prāṇakāmīyō nāma rasāyanapādō dvitīyaḥ||2|| − − ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye prANakAmIyo nAma rasAyanapAdo dvitIyaH||2|| − − Thus ends the second quarter on desire for vital strength in the chapter on [[Rasayana]] in [[Chikitsa Sthana]] in the treatise composed by Agnivesha and redacted by Charaka.[2] − + Line 2,495:
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Text replacement - "Ayurveda" to "Ayurveda"
Rasayana means rejuvenation and anti-ageing therapies in [[[[Ayurveda]]]].It also includes all measures for geriatric healthcare and immunity enhancement.
{{Infobox
{{Infobox
|title = Rasayana Chikitsa
|title = Rasayana Chikitsa
=== Abstract ===
=== 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.
<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:
The four ''padas'' are named as:
#''Pranakamiya Rasayana Pada''
#''Pranakamiya Rasayana Pada''
#''Karaprachitiya Rasayana Pada''
#''Karaprachitiya Rasayana Pada''
#''Ayurveda Samutthaniya 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''.
'''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 ===
=== 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 also called ''Ashtanga Ayurveda'' and its eight ''angas'' (or arms) are as mentioned below:
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
#''Kayachikitsa'' - Internal medicine
#''Shalya tantra'' - Surgery
#''Shalya tantra'' - Surgery
#''Bhuta Vidya'' - Psychiatry and Demonology
#''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:
''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 ''srotas'' acting as ''srotoprasadana'' promoting the microcirculation and tissue perfusion. The net effect of all the three levels of action is an improved nutrition.
#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 [[Charaka 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 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:
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:
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 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).
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).
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</div>
iti ha smAha bhagavAnAtreyaH||2||
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''), ''Amlaki'' etc. Thus said Lord Atreya.[1-2]
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'' =====
===== Synonyms of ''Bheshaja'' =====
ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye~abhayAmalakIyo nAma rasAyanapAdaH prathamaH||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 Charaka. [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 Rasayanapadam'' ====
==== Part II- ''Pranakamiyam Rasayana pada'' ====
अथातः प्राणकामीयं रसायनपादं व्याख्यास्यामः||१||
अथातः प्राणकामीयं रसायनपादं व्याख्यास्यामः||१||
(ityāmalakaghr̥tam)|
(ityāmalakaghr̥tam)|
AmalakAnAM subhUmijAnAM kAlajAnAmanupahatagandhavarNarasAnAmApUrNarasapramANavIryANAM svarasena punarnavAkalkapAdasamprayuktena sarpiShaHsAdhayedADhakam, ataH paraM vidArIsvarasena jIvantIkalkasamprayuktena, ataH paraM caturguNena payasA balAtibalAkaShAyeNa shatAvarIkalkasaMyuktena;anena krameNaikaikaM shatapAkaM sahasrapAkaM vA sharkarAkShaudracaturbhAgasamprayuktaM sauvarNe rAjate mArtike vA shucau dRuDhe ghRutabhAvitekumbhe sthApayet; tadyathoktena vidhinA yathAgni prAtaH prAtaH prayojayet, jIrNe ca kShIrasarpirbhyAM shAliShaShTikamashnIyAt|
AmalakAnAM subhUmijAnAM kAlajAnAmanupahatagandhavarNarasAnAmApUrNarasapramANavIryANAM svarasena punarnavAkalkapAdasamprayukte
==== Part III- ''Karaprachitiyam Rasayana Pada'' ====
==== Part III-''Karaprachitiyam Rasayana Pada''====
अथातः करप्रचितीयं रसायनपादंव्याख्यास्यामः||१||
अथातः करप्रचितीयं रसायनपादंव्याख्यास्यामः||१||
ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye karapracitIyo nAma rasAyanapAdastRutIyaH||3||
ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye karapracitIyo nAma rasAyanapAdastRutIyaH||3||
Thus ends the third quarter on hand plucked (''amalaki'' fruits) in the chapter on ''rasayana'' in [[Chikitsa Sthana]] in the treatise composed by Agnivesha and redacted by Charaka. [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 Rasayanapadam'' ====
==== Part IV: ''[[Ayurveda]]samutthaniyam Rasayana Pada'' ====
अथात आयुर्वेदसमुत्थानीयं रसायनपादं व्याख्यास्यामः||१||
अथात आयुर्वेदसमुत्थानीयं रसायनपादं व्याख्यास्यामः||१||
iti ha smāha bhagavānātrēyaḥ||2||
iti ha smāha bhagavānātrēyaḥ||2||
athAta AyurvedasamutthAnIyaM rasAyanapAdaM vyAkhyAsyAmaH||1||
athAta [[Ayurveda]]samutthAnIyaM rasAyanapAdaM vyAkhyAsyAmaH||1||
iti ha smAha bhagavAnAtreyaH||2||
iti ha smAha bhagavAnAtreyaH||2||
tAnindraH sahasradRugamaragururabravIt- svAgataM brahmavidAM j~jAnatapodhanAnAM brahmarShINAm|
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||
asti nanu vo glAniraprabhAvatvaM vaisvaryaM vaivarNyaM ca grAmyavAsakRutamasukhamasukhAnubandhaM ca; grAmyo hi vAso mUlamashastAnAM, tat kRutaHpuNyakRudbhiranugrahaH prajAnAM, svasharIramavekShituM kAlaH [1] kAlashcAyamAyurvedopadeshasya brahmarShINAm; AtmanaH prajAnAMcAnugrahArtham[[Ayurveda]]mashvinau 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.
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]
[[Ayurveda]] is made available to me by Ashwin who received it from Prajapati, who again received this knowledge from Brahma. Now looking to the short life span of the human beings, that too affected with senility and diseases associated with unhappiness and continuous suffering disturbing their performance of penance, restraint, regular practices, clarity and study you should learn from me, understand propagate the divine knowledge which is the holiest, prolonging life span, alleviating senility and diseases, generating energy, the nectar like, propitious savoir and noble for the welfare of the humanity with friendliness and compassion to them and to create for yourselves the best, holy, noble and immortal intellectual activity. [4]
तच्छ्रुत्वा विबुधपतिवचनमृषयः सर्व एवामरवरमृग्भिस्तुष्टुवुः, प्रहृष्टाश्च तद्वचनमभिननन्दुश्चेति||५||
तच्छ्रुत्वा विबुधपतिवचनमृषयः सर्व एवामरवरमृग्भिस्तुष्टुवुः, प्रहृष्टाश्च तद्वचनमभिननन्दुश्चेति||५||
(itIndroktaM rasAyanam)|
(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]
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
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
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.
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]
[[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 =====
===== Summary =====
tatra shlokau-
tatra shlokau-
[[Ayurveda]]samutthAnaM divyauShadhividhiM shubham|
amRutAlpAntaraguNaM siddhaM ratnarasAyanam||63||
amRutAlpAntaraguNaM siddhaM ratnarasAyanam||63||
siddhebhyo brahmacAribhyo yaduvAcAmareshvaraH|
siddhebhyo brahmacAribhyo yaduvAcAmareshvaraH|
[[Ayurveda]]samutthAne tat sarvaM samprakAshitam||64||
Now the summing up verses –
Now the summing up verses –
ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsitasthānē rasāyanādhyāyē āyurvēdasamutthānīyō nāma rasāyanapādaścaturthaḥ||4||
ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsitasthānē rasāyanādhyāyē āyurvēdasamutthānīyō nāma rasāyanapādaścaturthaḥ||4||
ityagniveshakRute tantre carakapratisaMskRute cikitsitasthAne rasAyanAdhyAye AyurvedasamutthAnIyo nAma rasAyanapAdashcaturthaH||4||
ityagniveshakRute tantre carakapratisaMskRute cikitsitasthAne rasAyanAdhyAye [[Ayurveda]]samutthAnIyo nAma rasAyanapAdashcaturthaH||4||
samAptashcAyaM rasAyanAdhyAyaH||1||
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 Charaka.[4]
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'' ===
=== ''Tattva Vimarsha'' / Fundamental Principles===
#''Bheshaja'' (Therapeutics) is classified in two categories :
#''Bheshaja'' (Therapeutics) is classified in two categories :
##''badhana'' (acutely acting),
##''badhana'' (acutely acting),
##''sanubadhana'' (chronically acting).( verse 1.5)
##''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 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.
#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 ''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)
#Prior body purification is necessary before administration of ''rasayana'' treatment.
#Prior body purification is necessary before administration of ''rasayana'' treatment.
=== ''Vidhi Vimarsha'' ===
=== ''Vidhi Vimarsha'' / Applied Inferences===
==== The order of sections ====
==== The order of sections ====
The order in which various ''sthana'' (sections) of [[Charaka 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.
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 ====
==== 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.
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) ====
==== Various aspects of ''Chikitsa'' (treatment) ====
===== ''Triphala Rasayana'' =====
===== ''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.
''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'' =====
===== ''Shilajatu'' =====
==== ''Vaidya'' ====
==== ''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.
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 [[Charaka 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.
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===
===Contemporary researches===
=== Potential areas for future research ===
=== 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:
#''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''
##Direct nutrient effects, acting at the level of ''rasa''
##Digestive and metabolic booster effect, acting at the level of ''agni''
##Digestive and metabolic booster effect, acting at the level of ''agni''
##Promoting micro circulation and tissue perfusion, at the level of ''srotas''
##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.
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 Charaka 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.
#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 [[Charaka Samhita]] and to examine the science behind this model for future use if found logical and scientific and for further development.
#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 [[Charaka Samhita]].
#Attempt to develop a new discipline of [[Ayurveda]] geriatrics and immunology through the ''rasayana'' leads available in the ''rasayana'' chapter of [[Charak Samhita]].
=== Glossary ===
=== Glossary ===
#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 .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
#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
#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.
#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
#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
#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
#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
#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
#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
#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
#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.
#Rizzo-Sierra, CV. Ayurvedic genomics, constitutional psychology and endocrinology: The missing connection. J. Alternat.Complement.Med.2011, 17(5) :pp 465-8.
#Singh, RH, Narsimhamurthy, K.and Singh, Girish. Neuronutrient impact of Ayurvedic Rasayan therapy in brain aging, Biogerontology 2008, 9:360-374,
#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. 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. 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
#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 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
#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
#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 300 AD Astanga Sangraha Choukhamba publications Varanasi/Delhi, India
#Vagbhatta 300AD, Astanga Hridaya Uttara tantra, chapter 39 Rasayana chikitsa Choukhamba publications Varanasi, India
#Vagbhatta 300AD, Astanga Hridaya Uttara tantra, chapter 39 Rasayana chikitsa Choukhamba publications Varanasi, India