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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 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 |
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| | #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: |
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| | 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'' ===== |
| Line 1,183: |
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| | 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|| |
| Line 1,245: |
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| | (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 |
| − | asya prayogAdvarShashataM vayo~ajaraM tiShThati, shrutamavatiShThate, sarvAmayAH prashAmyanti, apratihatagatiH strIShu, apatyavAn bhavatIti||4||
| |
| | | | |
| − | bhavatashcAtra-
| + | ==== Part III-''Karaprachitiyam Rasayana Pada''==== |
| | | | |
| − | bRuhaccharIraM girisArasAraM sthirendriyaM cAtibalendriyaM ca|
| + | अथातः करप्रचितीयं रसायनपादंव्याख्यास्यामः||१|| |
| | | | |
| − | adhRuShyamanyairatikAntarUpaM prashastipUjAsukhacittabhAk ca||5||
| + | इति ह स्माह भगवानात्रेयः||२|| |
| | | | |
| − | balaM mahadvarNavishuddhiragryA svaro ghanaughastanitAnukArI|
| + | athātaḥ karapracitīyaṁ rasāyanapādaṁ vyākhyāsyāmaḥ||1|| |
| | | | |
| − | bhavatyapatyaM vipulaM sthiraM ca samashnato yogamimaM narasya||6||
| + | iti ha smāha bhagavānātrēyaḥ||2|| |
| | | | |
| − | (ityAmalakaghRutam)|
| + | athAtaH karapracitIyaM rasAyanapAdaM vyAkhyAsyAmaH||1|| |
| | | | |
| − | 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.
| + | iti ha smAha bhagavAnAtreyaH||2|| |
| | | | |
| − | Here are the verses-
| + | Now I shall deliberate on the quarter of [[Rasayana]] dealing with the hand- plucked (fruits of ''amalaki''). As propounded by Lord Atreya.[1-2] |
| − | 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'' ===== | + | ===== ''Amalakayasa Brahma Rasayana'' ===== |
| | | | |
| − | 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||
| + | 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|| |
| | | | |
| − | (इत्यामलकावलेहः)| | + | 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] |
| | | | |
| − | āmalakasahasraṁ pippalīsahasrasamprayuktaṁ palāśataruṇakṣārōdakōttaraṁ
| + | भवन्तिचात्र- |
| − | tiṣṭhēt, tadanugatakṣārōdakamanātapaśuṣkamanasthi cūrṇīkr̥taṁ caturguṇābhyāṁ madhusarpirbhyāṁ sannīya śarkarācūrṇacaturbhāgasamprayuktaṁ ghr̥tabhājanasthaṁ ṣaṇmāsān sthāpayēdantarbhūmēḥ| tasyōttarakālamagnibalasamāṁ mātrāṁ khādēt, paurvāhṇikaḥ prayōgō nāparāhṇikaḥ, sātmyāpēkṣaścāhāravidhiḥ| asya prayōgādvarṣaśatamajaraṁ vayastiṣṭhatīti samānaṁ pūrvēṇa||7||
| |
| | | | |
| − | (ityāmalakāvalēhaḥ)|
| + | एतद्रसायनं पूर्वं वसिष्ठःकश्यपोऽङ्गिराः| |
| | | | |
| − | AmalakasahasraM pippalIsahasrasamprayuktaM palAshataruNakShArodakottaraM tiShThet, tadanugatakShArodakamanAtapashuShkamanasthi cUrNIkRutaMcaturguNAbhyAM madhusarpirbhyAM sannIya sharkarAcUrNacaturbhAgasamprayuktaM ghRutabhAjanasthaM ShaNmAsAn sthApayedantarbhUmeH|
| + | जमदग्निर्भरद्वाजो भृगुरन्ये च तद्विधाः||४|| |
| − | tasyottarakAlamagnibalasamAM mAtrAM khAdet, paurvAhNikaH prayogo nAparAhNikaH, sAtmyApekShashcAhAravidhiH|
| |
| − | asya prayogAdvarShashatamajaraM vayastiShThatIti samAnaM pUrveNa||7||
| |
| | | | |
| − | (ityAmalakAvalehaH)|
| + | प्रयुज्य प्रयता मुक्ताः श्रमव्याधिजराभयात्| |
| | | | |
| − | 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]
| + | यावदैच्छंस्तपस्तेपुस्तत्प्रभावान्महाबलाः||५|| |
| | | | |
| − | ===== ''Amalaki'' powder =====
| + | इदं रसायनं चक्रे ब्रह्मा वार्षसहस्रिकम्| |
| | | | |
| − | आमलकचूर्णाढकमेकविंशतिरात्रमामलकस्वरसपरिपीतं मधुघृताढकाभ्यां द्वाभ्यामेकीकृतमष्टभागपिप्पलीकं शर्कराचूर्णचतुर्भागसम्प्रयुक्तं घृतभाजनस्थं प्रावृषि भस्मराशौ
| + | जराव्याधिप्रशमनं बुद्धीन्द्रियबलप्रदम्||६|| |
| − | निदध्यात्; तद्वर्षान्ते सात्म्यपथ्याशी प्रयोजयेत्; अस्य प्रयोगाद्वर्षशतमजरमायुस्तिष्ठतीति समानं पूर्वेण||८||
| |
| | | | |
| − | (इत्यामलकचूर्णम्)| | + | (इत्यामलकायसं ब्राह्मरसायनम्)| |
| | | | |
| − | āmalakacūrṇāḍhakamēkaviṁśatirātramāmalakasvarasaparipītaṁmadhughr̥tāḍhakābhyāṁ dvābhyāmēkīkr̥tamaṣṭabhāgapippalīkaṁ śarkarācūrṇacaturbhāgasamprayuktaṁ ghr̥tabhājanasthaṁ prāvr̥ṣi bhasmarāśau nidadhyāt; tadvarṣāntē sātmyapathyāśī prayōjayēt; asya prayōgādvarṣaśatamajaramāyustiṣṭhatīti samānaṁ pūrvēṇa||8||
| + | bhavanticātra- |
| | | | |
| − | (ityāmalakacūrṇam)|
| + | ētadrasāyanaṁ pūrvaṁ vasiṣṭhaḥ kaśyapō'ṅgirāḥ| |
| | | | |
| − | AmalakacUrNADhakamekaviMshatirAtramAmalakasvarasaparipItaM madhughRutADhakAbhyAM dvAbhyAmekIkRutamaShTabhAgapippalIkaMsharkarAcUrNacaturbhAgasamprayuktaM ghRutabhAjanasthaM prAvRuShi bhasmarAshau nidadhyAt; tadvarShAnte sAtmyapathyAshI prayojayet; asyaprayogAdvarShashatamajaramAyustiShThatIti samAnaM pUrveNa||8||
| + | jamadagnirbharadvājō bhr̥guranyē ca tadvidhāḥ||4|| |
| | | | |
| − | (ityAmalakacUrNam)|
| + | prayujya prayatā muktāḥ śramavyādhijarābhayāt| |
| | | | |
| − | 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]
| + | yāvadaicchaṁstapastēpustatprabhāvānmahābalāḥ||5|| |
| | | | |
| − | ===== ''Vidanga Avaleha'' =====
| + | idaṁ rasāyanaṁ cakrē brahmā vārṣasahasrikam| |
| | | | |
| − | विडङ्गतण्डुलचूर्णानामाढकमाढकं पिप्पलीतण्डुलानामध्यर्धाढकं सितोपलायाः सर्पिस्तैलमध्वाढकैः षड्भिरेकीकृतं घृतभाजनस्थं प्रावृषि भस्मराशाविति सर्वं समानं पूर्वेण यावदाशीः||९||
| + | jarāvyādhipraśamanaṁ buddhīndriyabalapradam||6|| |
| | | | |
| − | (इति विडङ्गावलेहः)| | + | (ityāmalakāyasaṁ brāhmarasāyanam) |
| | | | |
| − | viḍaṅgataṇḍulacūrṇānāmāḍhakamāḍhakaṁpippalītaṇḍulānāmadhyardhāḍhakaṁ sitōpalāyāḥ sarpistailamadhvāḍhakaiḥ ṣaḍbhirēkīkr̥taṁ ghr̥tabhājanasthaṁ prāvr̥ṣi bhasmarāśāviti sarvaṁ samānaṁ pūrvēṇa yāvadāśīḥ||9||
| + | bhavanti cAtra- |
| | | | |
| − | (iti viḍaṅgāvalēhaḥ)|
| + | etadrasAyanaM pUrvaM vasiShThaH kashyapo~a~ggirAH| |
| | | | |
| − | viDa~ggataNDulacUrNAnAmADhakamADhakaM pippalItaNDulAnAmadhyardhADhakaM sitopalAyAH sarpistailamadhvADhakaiH ShaDbhirekIkRutaMghRutabhAjanasthaM prAvRuShi bhasmarAshAviti sarvaM samAnaM pUrveNa yAvadAshIH||9||
| + | jamadagnirbharadvAjo bhRuguranye ca tadvidhAH||4|| |
| | | | |
| − | (iti viDa~ggAvalehaH)|
| + | prayujya prayatA muktAH shramavyAdhijarAbhayAt| |
| | | | |
| − | 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]
| + | yAvadaicchaMstapastepustatprabhAvAnmahAbalAH||5|| |
| | | | |
| − | ===== ''Amalaka Avaleha'' =====
| + | idaM rasAyanaM cakre brahmA vArShasahasrikam| |
| | | | |
| − | 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
| + | jarAvyAdhiprashamanaM buddhIndriyabalapradam||6|| |
| − | प्रयोगाद्वर्षशतमजरमायुस्तिष्ठतीति समानं पूर्वेण||१०|||
| |
| | | | |
| − | (इत्यामलकावलेहोऽपरः)| | + | (ityAmalakAyasaM brAhmarasAyanam)| |
| | | | |
| − | yathōktaguṇānāmāmalakānāṁ sahasramārdrapalāśadrōṇyāṁ sapidhānāyāṁ
| + | Here are the verses- |
| − | 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)|
| + | 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] |
| | | | |
| − | 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||
| + | तपसा ब्रह्मचर्येण ध्यानेन प्रशमेन च| |
| | | | |
| − | (ityAmalakAvaleho~aparaH)|
| + | रसायनविधानेन कालयुक्तेन चायुषा||७|| |
| | | | |
| − | 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]
| + | स्थिता महर्षयः पूर्वं, नहिकिञ्चिद्रसायनम्| |
| | | | |
| − | ===== ''Nagabala Rasayana'' =====
| + | ग्राम्यानामन्यकार्याणां सिध्यत्यप्रयतात्मनाम्||८|| |
| | | | |
| − | 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||
| + | tapasā brahmacaryēṇa dhyānēna praśamēna ca| |
| | | | |
| − | (इति नागबलारसायनम्)|
| + | rasāyanavidhānēna kālayuktēna cāyuṣā||7|| |
| | | | |
| − | 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||
| + | sthitā maharṣayaḥ pūrvaṁ, nahi kiñcidrasāyanam| |
| | | | |
| − | (iti nāgabalārasāyanam)|
| + | grāmyānāmanyakāryāṇāṁ sidhyatyaprayatātmanām||8|| |
| | | | |
| − | 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|
| + | tapasA brahmacaryeNa dhyAnena prashamena ca| |
| − | saMvatsaraprayogAdasya varShashatamajaraM vayastiShThatIti samAnaM pUrveNa||11||
| |
| | | | |
| − | (iti nAgabalArasAyanam)|
| + | rasAyanavidhAnena kAlayuktena cAyuShA||7|| |
| | | | |
| − | 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]
| + | sthitA maharShayaH pUrvaM, nahi ki~jcidrasAyanam| |
| | | | |
| − | बलातिबलाचन्दनागुरुधवतिनिशखदिरशिंशपासनस्वरसाः पुनर्नवान्ताश्चौषधयो दश नागबलया व्याख्याताः| स्वरसानामलाभे त्वयं स्वरसविधिः- चूर्णानामाढकमाढकमुदकस्याहोरात्रस्थितं मृदितपूतं स्वरसवत् प्रयोज्यम्||१२||
| + | grAmyAnAmanyakAryANAM sidhyatyaprayatAtmanAm||8|| |
| | | | |
| − | balātibalācandanāgurudhavatiniśakhadiraśiṁśapāsanasvarasāḥpunarnavāntāścauṣadhayō daśa nāgabalayā vyākhyātāḥ| svarasānāmalābhē tvayaṁ svarasavidhiḥ- cūrṇānāmāḍhakamāḍhakamudakasyāhōrātrasthitaṁ mr̥ditapūtaṁ svarasavat prayōjyam||12||
| + | 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] |
| | | | |
| − | balAtibalAcandanAgurudhavatinishakhadirashiMshapAsanasvarasAH punarnavAntAshcauShadhayo dasha [1] nAgabalayA vyAkhyAtAH|
| + | ===== ''Kevala Amalaka Rasayanam'' ===== |
| − | 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]
| + | संवत्सरं पयोवृत्तिर्गवां मध्ये वसेत् सदा| |
| | | | |
| − | ===== ''Bhallataka Ksheeram'' =====
| + | सावित्रीं मनसा ध्यायन् ब्रह्मचारी यतेन्द्रियः||९|| |
| | | | |
| − | भल्लातकान्यनुपहतान्यनामयान्यापूर्णरसप्रमाणवीर्याणि पक्वजाम्बवप्रकाशानि शुचौ शुक्रे वा मासेसङ्गृह्य यवपल्ले माषपल्ले वानिधापयेत्, तानि चतुर्मासस्थितानि सहसि सहस्ये वा मासे
| + | संवत्सरान्ते पौषीं वा माघीं वा फाल्गुनीं तिथिम्| |
| − | 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)|
| + | त्र्यहोपवासी शुक्लस्य प्रविश्यामलकीवनम्||१०|| |
| | | | |
| − | 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|
| + | बृहत्फलाढ्यमारुह्य द्रुमं शाखागतं फलम्| |
| − | 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)|
| + | गृहीत्वा पाणिना तिष्ठेज्जपन् ब्रह्मामृतागमात्||११|| |
| | | | |
| − | bhallAtakAnyanupahatAnyanAmayAnyApUrNarasapramANavIryANi pakvajAmbavaprakAshAni shucau shukre vA mAse sa~ggRuhya yavapalle mAShapalle vAnidhApayet, tAni caturmAsasthitAni sahasi sahasye vA mAse prayoktumArabheta shItasnigdhamadhuropaskRutasharIraH|
| + | तदा ह्यवश्यममृतं वसत्यामलके क्षणम्| |
| − | 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)|
| + | शर्करामधुकल्पानि स्नेहवन्ति मृदूनि च||१२|| |
| | | | |
| − | 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]
| + | भवन्त्यमृतसंयोगात्तानि यावन्ति भक्षयेत्| |
| | | | |
| − | ===== ''Bhallataka Kshaudram'' =====
| + | जीवेद्वर्षसहस्राणि तावन्त्यागतयौवनः||१३|| |
| | | | |
| − | भल्लातकानां जर्जरीकृतानां पिष्टस्वेदनं पूरयित्वा भूमावाकण्ठं निखातस्य स्नेहभावितस्य दृढस्योपरि कुम्भस्यारोप्योडुपेनापिधाय कृष्णमृत्तिकावलिप्तंगोमयाग्निभिरुपस्वेदयेत्; तेषां यः स्वरसः कुम्भं प्रपद्येत, तमष्टभागमधुसम्प्रयुक्तं द्विगुणघृतमद्यात्; तत्प्रयोगाद्वर्षशतमजरं वयस्तिष्ठतीति समानं पूर्वेण||१४||
| + | सौहित्यमेषां गत्वा तु भवत्यमरसन्निभः| |
| | | | |
| − | (इतिभल्लातकक्षौद्रम्)|
| + | स्वयं चास्योपतिष्ठन्ते श्रीर्वेदा वाक् च रूपिणी||१४|| |
| | | | |
| − | bhallātakānāṁ jarjarīkr̥tānāṁ piṣṭasvēdanaṁ pūrayitvā bhūmāvākaṇṭhaṁ nikhātasya snēhabhāvitasya dr̥ḍhasyōpari kumbhasyārōpyōḍupēnāpidhāya kr̥ṣṇamr̥ttikāvaliptaṁgōmayāgnibhirupasvēdayēt; tēṣāṁ yaḥ svarasaḥ kumbhaṁ prapadyēta, tamaṣṭabhāgamadhusamprayuktaṁ dviguṇaghr̥tamadyāt; tatprayōgādvarṣaśatamajaraṁ vayastiṣṭhatīti samānaṁ pūrvēṇa||14||
| + | (इति केवलामलकरसायनम्)| |
| | | | |
| − | (iti bhallātakakṣaudram)|
| + | saṁvatsaraṁ payōvr̥ttirgavāṁ madhyē vasēt sadā| |
| | | | |
| − | bhallAtakAnAM jarjarIkRutAnAM piShTasvedanaM pUrayitvA bhUmAvAkaNThaM nikhAtasya snehabhAvitasya dRuDhasyopari kumbhasyAropyoDupenApidhAyakRuShNamRuttikAvaliptaM gomayAgnibhirupasvedayet; teShAM yaH svarasaH kumbhaM prapadyeta, tamaShTabhAgamadhusamprayuktaM dviguNaghRutamadyAt;tatprayogAdvarShashatamajaraM vayastiShThatIti samAnaM pUrveNa||14||
| + | sāvitrīṁ manasā dhyāyan brahmacārī yatēndriyaḥ||9|| |
| − |
| |
| − | (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]
| + | saṁvatsarāntē pauṣīṁ vā māghīṁ vā phālgunīṁ tithim| |
| | | | |
| − | ===== ''Bhallataka Tailam'' =====
| + | tryahōpavāsī śuklasya praviśyāmalakīvanam||10|| |
| | | | |
| − | भल्लातकतैलपात्रं सपयस्कं मधुकेन कल्केनाक्षमात्रेण शतपाकं कुर्यादिति समानं पूर्वेण||१५||
| + | br̥hatphalāḍhyamāruhya drumaṁ śākhāgataṁ phalam| |
| | | | |
| − | (इति भल्लातकतैलम्)|
| + | gr̥hītvā pāṇinā tiṣṭhējjapan brahmāmr̥tāgamāt||11|| |
| | | | |
| − | bhallātakatailapātraṁ sapayaskaṁ madhukēna kalkēnākṣamātrēṇa śatapākaṁ
| + | tadā hyavaśyamamr̥taṁ vasatyāmalakē kṣaṇam| |
| − | kuryāditi samānaṁ pūrvēṇa||15||
| |
| | | | |
| − | (iti bhallātakatailam)|
| + | śarkarāmadhukalpāni snēhavanti mr̥dūni ca||12|| |
| | | | |
| − | bhallAtakatailapAtraM sapayaskaM madhukena kalkenAkShamAtreNa shatapAkaM kuryAditi samAnaM pUrveNa||15||
| + | bhavantyamr̥tasaṁyōgāttāni yāvanti bhakṣayēt| |
| | | | |
| − | (iti bhallAtakatailam)|
| + | jīvēdvarṣasahasrāṇi tāvantyāgatayauvanaḥ||13|| |
| | | | |
| − | 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.
| + | sauhityamēṣāṁ gatvā tu bhavatyamarasannibhaḥ| |
| | | | |
| − | ====== Various preparations of ''bhallataka'' ======
| + | svayaṁ cāsyōpatiṣṭhantē śrīrvēdā vāk ca rūpiṇī||14|| |
| | | | |
| − | भल्लातकसर्पिः भल्लातकक्षीरं, भल्लातकक्षौद्रं, गुडभल्लातकं, भल्लातकयूषः, भल्लातकतैलं, भल्लातकपललं, भल्लातकसक्तवः, भल्लातकलवणं,भल्लातकतर्पणम्, इति भल्लातकविधानमुक्तं भवति||१६||
| + | (iti kēvalāmalakarasāyanam)| |
| | | | |
| − | bhallātakasarpiḥ bhallātakakṣīraṁ, bhallātakakṣaudraṁ, guḍabhallātakaṁ, bhallātakayūṣaḥ, bhallātakatailaṁ, bhallātakapalalaṁ, bhallātakasaktavaḥ, bhallātakalavaṇaṁ, bhallātakatarpaṇam, iti bhallātakavidhānamuktaṁ bhavati||16||
| + | saMvatsaraM payovRuttirgavAM madhye vaset sadA| |
| | | | |
| − | bhallAtakasarpiH [1] , bhallAtakakShIraM, bhallAtakakShaudraM, guDabhallAtakaM, bhallAtakayUShaH, bhallAtakatailaM, bhallAtakapalalaM, bhallAtakasaktavaH,bhallAtakalavaNaM, bhallAtakatarpaNam, iti bhallAtakavidhAnamuktaM bhavati||16||
| + | sAvitrIM manasA dhyAyan brahmacArI yatendriyaH||9|| |
| | | | |
| − | ''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]
| + | saMvatsarAnte pauShIM vA mAghIM vA phAlgunIM tithim| |
| | | | |
| − | ====== Benefits of ''Bhallataka'' ======
| + | tryahopavAsI shuklasya pravishyAmalakIvanam||10|| |
| | | | |
| − | भवन्तिचात्र-
| + | bRuhatphalADhyamAruhya drumaM shAkhAgataM phalam| |
| | | | |
| − | भल्लातकानि तीक्ष्णानि पाकीन्यग्निसमानिच|
| + | gRuhItvA pANinA tiShThejjapan brahmAmRutAgamAt||11|| |
| | | | |
| − | भवन्त्यमृतकल्पानि प्रयुक्तानि यथाविधि||१७||
| + | tadA hyavashyamamRutaM vasatyAmalake kShaNam| |
| | | | |
| − | एते दशविधास्त्वेषां प्रयोगाःपरिकीर्तिताः|
| + | sharkarAmadhukalpAni snehavanti mRudUni ca||12|| |
| | | | |
| − | रोगप्रकृतिसात्म्यज्ञस्तान् प्रयोगान् प्रकल्पयेत्||१८||
| + | bhavantyamRutasaMyogAttAni yAvanti bhakShayet| |
| | | | |
| − | कफजो न स रोगोऽस्ति न विबन्धोऽस्ति कश्चन|
| + | jIvedvarShasahasrANi tAvantyAgatayauvanaH||13|| |
| | | | |
| − | यं न भल्लातकं हन्याच्छीघ्रं मेधाग्निवर्धनम्||१९||
| + | sauhityameShAM gatvA tu bhavatyamarasannibhaH| |
| | | | |
| − | (इति भल्लातकविधिः)|
| + | svayaM cAsyopatiShThante shrIrvedA vAk ca rUpiNI||14|| |
| | | | |
| − | प्राणकामाः पुरा जीर्णाश्च्यवनाद्या महर्षयः|
| + | (iti kevalAmalakarasAyanam)| |
| | | | |
| − | रसायनैः शिवैरेतैर्बभूवुरमितायुषः||२०||
| + | 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] |
| | | | |
| − | ब्राह्मं तपो ब्रह्मचर्यमध्यात्मध्यानमेव च|
| + | ===== ''Lauhadi Rasayana'' ===== |
| | | | |
| − | दीर्घायुषो यथाकामं सम्भृत्य त्रिदिवं गताः||२१||
| + | त्रिफलाया रसे मूत्रे गवां क्षारे च लवणे| |
| | | | |
| − | तस्मादायुःप्रकर्षार्थं प्राणकामैःसुखार्थिभिः|
| + | क्रमेणचेङ्गुदीक्षारे किंशुकक्षार एव च||१५|| |
| | | | |
| − | रसायनविधिः सेव्यो विधिवत्सुसमाहितैः||२२||
| + | तीक्ष्णायसस्य पत्राणि वह्निवर्णानि साधयेत् | |
| | | | |
| − | bhavanticātra-
| + | चतुरङ्गुलदीर्घाणि तिलोत्सेधतनूनि च||१६|| |
| | | | |
| − | bhallātakāni tīkṣṇāni pākīnyagnisamānica|
| + | ज्ञात्वा तान्यञ्जनाभानि सूक्ष्मचूर्णानि कारयेत्| |
| | | | |
| − | bhavantyamr̥takalpāni prayuktāni yathāvidhi||17||
| + | तानि चूर्णानि मधुना रसेनामलकस्य च||१७|| |
| | | | |
| − | ētē daśavidhāstvēṣāṁ prayōgāḥparikīrtitāḥ|
| + | युक्तानि लेहवत् कुम्भे स्थितानि घृतभाविते| |
| | | | |
| − | rōgaprakr̥tisātmyajñastān prayōgān prakalpayēt||18||
| + | संवत्सरं निधेयानि यवपल्ले तथैवच||१८|| |
| | | | |
| − | kaphajō na sa rōgō'sti navibandhō'stikaścana|
| + | दद्यादालोडनं मासे सर्वत्रालोडयन् बुधः| |
| | | | |
| − | yaṁ na bhallātakaṁ hanyācchīghraṁ mēdhāgnivardhanam||19||
| + | संवत्सरात्यये तस्य प्रयोगो मधुसर्पिषा||१९|| |
| − |
| |
| − | (iti bhallātakavidhiḥ)|
| |
| | | | |
| − | prāṇakāmāḥ purā jīrṇāścyavanādyāmaharṣayaḥ|
| + | प्रातः प्रातर्बलापेक्षी सात्म्यं जीर्णे च भोजनम्| |
| | | | |
| − | rasāyanaiḥ śivairētairbabhūvuramitāyuṣaḥ||20||
| + | एष एव च लौहानां प्रयोगः सम्प्रकीर्तितः||२०|| |
| | | | |
| − | brāhmaṁ tapō brahmacaryamadhyātmadhyānamēva ca|
| + | नाभिघातैर्न चातङ्कैर्जरयान च मृत्युना| |
| | | | |
| − | dīrghāyuṣō yathākāmaṁ sambhr̥tya tridivaṁ gatāḥ||21||
| + | स धृष्यः स्याद्गजप्राणः सदा चातिबलेन्द्रियः||२१|| |
| | | | |
| − | tasmādāyuḥprakarṣārthaṁ prāṇakāmaiḥ sukhārthibhiḥ|
| + | धीमान् यशस्वी वाक्सिद्धः श्रुतधारी महाधनः| |
| | | | |
| − | rasāyanavidhiḥ sēvyō vidhivatsusamāhitaiḥ||22||
| + | भवेत् समां प्रयुञ्जानो नरो लौहरसायनम्||२२|| |
| | | | |
| − | bhavanti cAtra-
| + | अनेनैव विधानेन हेम्नश्च रजतस्यच| |
| | | | |
| − | bhallAtakAni tIkShNAni pAkInyagnisamAni ca|
| + | आयुःप्रकर्षकृत्सिद्धः प्रयोगः सर्वरोगनुत्||२३|| |
| | | | |
| − | bhavantyamRutakalpAni prayuktAni yathAvidhi||17||
| + | (इति लौहादिरसायनम्)| |
| | | | |
| − | ete dashavidhAstveShAM prayogAH parikIrtitAH|
| + | triphalāyā rasē mūtrē gavāṁ kṣārē ca lavaṇē| |
| | | | |
| − | rogaprakRutisAtmyaj~jastAn prayogAn prakalpayet||18||
| + | kramēṇacēṅgudīkṣārē kiṁśukakṣāra ēva ca||15|| |
| | | | |
| − | kaphajo na sa rogo~asti na vibandho~asti kashcana|
| + | tīkṣṇāyasasya patrāṇi vahnivarṇāni sādhayēt | |
| | | | |
| − | yaM na bhallAtakaM hanyAcchIghraM medhAgnivardhanam||19||
| + | caturaṅguladīrghāṇi tilōtsēdhatanūni ca||16|| |
| | | | |
| − | (iti bhallAtakavidhiH)|
| + | jñātvā tānyañjanābhāni sūkṣmacūrṇāni kārayēt| |
| | | | |
| − | prANakAmAH purA jIrNAshcyavanAdyA maharShayaH|
| + | tāni cūrṇāni madhunā rasēnāmalakasya ca||17|| |
| | | | |
| − | rasAyanaiH shivairetairbabhUvuramitAyuShaH||20||
| + | yuktāni lēhavat kumbhē sthitāni ghr̥tabhāvitē| |
| | | | |
| − | brAhmaM [1] tapo brahmacaryamadhyAtmadhyAnameva ca|
| + | saṁvatsaraṁ nidhēyāni yavapallē tathaiva ca||18|| |
| | | | |
| − | dIrghAyuSho yathAkAmaM sambhRutya tridivaM gatAH||21||
| + | dadyādālōḍanaṁ māsē sarvatrālōḍayan budhaḥ| |
| | | | |
| − | tasmAdAyuHprakarShArthaM prANakAmaiH sukhArthibhiH|
| + | saṁvatsarātyayē tasya prayōgō madhusarpiṣā||19|| |
| | | | |
| − | rasAyanavidhiH sevyo vidhivatsusamAhitaiH||22||
| + | prātaḥ prātarbalāpēkṣī sātmyaṁ jīrṇē ca bhōjanam| |
| | | | |
| − | Here are the verses-
| + | ēṣa ēva ca lauhānāṁ prayōgaḥ samprakīrtitaḥ||20|| |
| | | | |
| − | 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''.
| + | nābhighātairna cātaṅkairjarayā na ca mr̥tyunā| |
| | | | |
| − | 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]
| + | sa dhr̥ṣyaḥ syādgajaprāṇaḥ sadācātibalēndriyaḥ||21|| |
| | | | |
| − | ===== Summary =====
| + | dhīmān yaśasvī vāksiddhaḥ śrutadhārī mahādhanaḥ | |
| | | | |
| − | तत्र श्लोकः-
| + | bhavēt samāṁ prayuñjānō narō lauharasāyanam||22|| |
| | | | |
| − | रसायनानां संयोगाः सिद्धाभूतहितैषिणा|
| + | anēnaiva vidhānēna hēmnaśca rajatasya ca| |
| | | | |
| − | निर्दिष्टाः प्राणकामीये सप्तत्रिंशन्महर्षिणा ||२३||
| + | āyuḥprakarṣakr̥tsiddhaḥ prayōgaḥ sarvarōganut||23|| |
| | | | |
| − | tatra ślōkaḥ-
| + | (iti lauhādirasāyanam)| |
| | | | |
| − | rasāyanānāṁ saṁyōgāḥ siddhā bhūtahitaiṣiṇā|
| + | triphalAyA rase mUtre gavAM kShAre ca lavaNe| |
| | | | |
| − | nirdiṣṭāḥ prāṇakāmīyē saptatriṁśanmaharṣiṇā ||23||
| + | krameNa ce~ggudIkShAre kiMshukakShAra eva ca||15|| |
| | | | |
| − | tatra shlokaH-
| + | tIkShNAyasasya patrANi vahnivarNAni sAdhayet [1] | |
| | | | |
| − | rasAyanAnAM saMyogAH siddhA bhUtahitaiShiNA|
| + | catura~gguladIrghANi tilotsedhatanUni [2] ca||16|| |
| | | | |
| − | nirdiShTAH prANakAmIye saptatriMshanmaharShiNA ||23||
| + | j~jAtvA tAnya~jjanAbhAni sUkShmacUrNAni kArayet| |
| | | | |
| − | Now the summing up verse -
| + | tAni cUrNAni madhunA rasenAmalakasya ca||17|| |
| | | | |
| − | In this quarter relating to desire for vital strength the great sage, compassionate on creatures, described thirty seven successful formulations of rasayana. [23]
| + | yuktAni lehavat kumbhe sthitAni ghRutabhAvite| |
| | | | |
| − | इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते चिकित्सास्थाने रसायनाध्याये प्राणकामीयो नाम रसायनपादो द्वितीयः||२||
| + | saMvatsaraM nidheyAni yavapalle tathaiva ca||18|| |
| | | | |
| − | ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsāsthānē rasāyanādhyāyē prāṇakāmīyō nāma rasāyanapādō dvitīyaḥ||2||
| + | dadyAdAloDanaM mAse sarvatrAloDayan budhaH| |
| | | | |
| − | ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye prANakAmIyo nAma rasAyanapAdo dvitIyaH||2||
| + | saMvatsarAtyaye tasya prayogo madhusarpiShA||19|| |
| | | | |
| − | 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]
| + | prAtaH prAtarbalApekShI sAtmyaM jIrNe ca bhojanam| |
| | | | |
| − | ==== Part III- ''Karaprachitiyam Rasayana Pada'' ====
| + | eSha eva ca lauhAnAM prayogaH samprakIrtitaH||20|| |
| | | | |
| − | अथातः करप्रचितीयं रसायनपादंव्याख्यास्यामः||१||
| + | nAbhighAtairna cAta~gkairjarayA na ca mRutyunA| |
| | | | |
| − | इति ह स्माह भगवानात्रेयः||२||
| + | sa dhRuShyaH syAdgajaprANaH sadA cAtibalendriyaH||21|| |
| | | | |
| − | athātaḥ karapracitīyaṁ rasāyanapādaṁ vyākhyāsyāmaḥ||1||
| + | dhImAn yashasvI vAksiddhaH [3] shrutadhArI mahAdhanaH [4] | |
| | | | |
| − | iti ha smāha bhagavānātrēyaḥ||2||
| + | bhavet samAM prayu~jjAno naro lauharasAyanam||22|| |
| | | | |
| − | athAtaH karapracitIyaM rasAyanapAdaM vyAkhyAsyAmaH||1||
| + | anenaiva vidhAnena hemnashca rajatasya ca| |
| | | | |
| − | iti ha smAha bhagavAnAtreyaH||2||
| + | AyuHprakarShakRutsiddhaH prayogaH sarvaroganut||23|| |
| | | | |
| − | Now I shall deliberate on the quarter of [[Rasayana]] dealing with the hand- plucked (fruits of ''amalaki''). As propounded by Lord Atreya.[1-2]
| + | (iti lauhAdirasAyanam)| |
| | | | |
| − | ===== ''Amalakayasa Brahma Rasayana'' =====
| + | 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. |
| | | | |
| − | 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||
| + | 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] |
| − |
| |
| − | 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||
| + | ===== ''Aindra Rasayana'' ===== |
| − |
| |
| − | 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-
| + | ऐन्द्री मत्स्याख्यको ब्राह्मी वचा ब्रह्मसुवर्चला| |
| | | | |
| − | एतद्रसायनं पूर्वं वसिष्ठःकश्यपोऽङ्गिराः|
| + | पिप्पल्यो लवणं हेम शङ्खपुष्पी विषंघृतम्||२४|| |
| | | | |
| − | जमदग्निर्भरद्वाजो भृगुरन्ये च तद्विधाः||४||
| + | एषां त्रियवकान् भागान् हेमसर्पिर्विषैर्विना| |
| | | | |
| − | प्रयुज्य प्रयता मुक्ताः श्रमव्याधिजराभयात्|
| + | द्वौ यवौ तत्र हेम्नस्तु तिलं दद्याद्विषस्यच||२५|| |
| | | | |
| − | यावदैच्छंस्तपस्तेपुस्तत्प्रभावान्महाबलाः||५||
| + | सर्पिषश्च पलं दद्यात्तदैकध्यं प्रयोजयेत्| |
| | | | |
| − | इदं रसायनं चक्रे ब्रह्मा वार्षसहस्रिकम्|
| + | घृतप्रभूतं सक्षौद्रं जीर्णे चान्नंप्रशस्यते||२६|| |
| | | | |
| − | जराव्याधिप्रशमनं बुद्धीन्द्रियबलप्रदम्||६|| | + | जराव्याधिप्रशमनं स्मृतिमेधाकरं परम्| |
| | | | |
| − | (इत्यामलकायसं ब्राह्मरसायनम्)|
| + | आयुष्यं पौष्टिकं धन्यं स्वरवर्णप्रसादनम्||२७|| |
| | | | |
| − | bhavanticātra-
| + | परमोजस्करं चैतत् सिद्धमैन्द्रं रसायनम्| |
| | | | |
| − | ētadrasāyanaṁ pūrvaṁ vasiṣṭhaḥ kaśyapō'ṅgirāḥ|
| + | नैनत् प्रसहते कृत्या नालक्ष्मीर्न विषं न रुक्||२८|| |
| | | | |
| − | jamadagnirbharadvājō bhr̥guranyē ca tadvidhāḥ||4||
| + | श्वित्रं सकुष्ठं जठराणि गुल्माः प्लीहा पुराणो विषमज्वरश्च| |
| | | | |
| − | prayujya prayatā muktāḥ śramavyādhijarābhayāt|
| + | मेधास्मृतिज्ञानहराश्च रोगाः शाम्यन्त्यनेनातिबलाश्च वाताः||२९|| |
| | | | |
| − | yāvadaicchaṁstapastēpustatprabhāvānmahābalāḥ||5||
| + | (इत्यैन्द्रं रसायनम्)| |
| | | | |
| − | idaṁ rasāyanaṁ cakrē brahmā vārṣasahasrikam|
| + | aindrī matsyākhyakō brāhmī vacā brahmasuvarcalā| |
| | | | |
| − | jarāvyādhipraśamanaṁ buddhīndriyabalapradam||6||
| + | pippalyō lavaṇaṁ hēmaśaṅkhapuṣpī viṣaṁ ghr̥tam||24|| |
| | | | |
| − | (ityāmalakāyasaṁ brāhmarasāyanam)
| + | ēṣāṁ triyavakān bhāgān hēmasarpirviṣairvinā| |
| | | | |
| − | bhavanti cAtra-
| + | dvau yavau tatra hēmnastu tilaṁ dadyādviṣasya ca||25|| |
| | | | |
| − | etadrasAyanaM pUrvaM vasiShThaH kashyapo~a~ggirAH|
| + | sarpiṣaśca palaṁ dadyāttadaikadhyaṁ prayōjayēt| |
| | | | |
| − | jamadagnirbharadvAjo bhRuguranye ca tadvidhAH||4||
| + | ghr̥taprabhūtaṁ sakṣaudraṁ jīrṇē cānnaṁpraśasyatē||26|| |
| | | | |
| − | prayujya prayatA muktAH shramavyAdhijarAbhayAt|
| + | jarāvyādhipraśamanaṁ smr̥timēdhākaraṁ param| |
| | | | |
| − | yAvadaicchaMstapastepustatprabhAvAnmahAbalAH||5||
| + | āyuṣyaṁ pauṣṭikaṁ dhanyaṁ svaravarṇaprasādanam||27|| |
| | | | |
| − | idaM rasAyanaM cakre brahmA vArShasahasrikam|
| + | paramōjaskaraṁ caitat siddhamaindraṁ rasāyanam| |
| | | | |
| − | jarAvyAdhiprashamanaM buddhIndriyabalapradam||6||
| + | nainat prasahatē kr̥tyā nālakṣmīrna viṣaṁ na ruk||28|| |
| | | | |
| − | (ityAmalakAyasaM brAhmarasAyanam)|
| + | śvitraṁ sakuṣṭhaṁ jaṭharāṇi gulmāḥ plīhā purāṇō viṣamajvaraśca| |
| | | | |
| − | Here are the verses-
| + | mēdhāsmr̥tijñānaharāśca rōgāḥ śāmyantyanēnātibalāśca vātāḥ||29|| |
| | | | |
| − | 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]
| + | (ityaindraṁ rasāyanam)| |
| | | | |
| − | तपसा ब्रह्मचर्येण ध्यानेन प्रशमेन च|
| + | aindrI matsyAkhyako brAhmI vacA brahmasuvarcalA| |
| | | | |
| − | रसायनविधानेन कालयुक्तेन चायुषा||७||
| + | pippalyo lavaNaM hema sha~gkhapuShpI viShaM ghRutam||24|| |
| | | | |
| − | स्थिता महर्षयः पूर्वं, नहिकिञ्चिद्रसायनम्|
| + | eShAM triyavakAn bhAgAn hemasarpirviShairvinA| |
| | | | |
| − | ग्राम्यानामन्यकार्याणां सिध्यत्यप्रयतात्मनाम्||८||
| + | dvau yavau tatra hemnastu tilaM dadyAdviShasya ca||25|| |
| | | | |
| − | tapasā brahmacaryēṇa dhyānēna praśamēna ca|
| + | sarpiShashca palaM dadyAttadaikadhyaM prayojayet| |
| | | | |
| − | rasāyanavidhānēna kālayuktēna cāyuṣā||7||
| + | ghRutaprabhUtaM sakShaudraM jIrNe cAnnaM prashasyate||26|| |
| | | | |
| − | sthitā maharṣayaḥ pūrvaṁ, nahi kiñcidrasāyanam|
| + | jarAvyAdhiprashamanaM smRutimedhAkaraM param| |
| | | | |
| − | grāmyānāmanyakāryāṇāṁ sidhyatyaprayatātmanām||8||
| + | AyuShyaM pauShTikaM dhanyaM svaravarNaprasAdanam||27|| |
| | | | |
| − | tapasA brahmacaryeNa dhyAnena prashamena ca|
| + | paramojaskaraM caitat siddhamaindraM rasAyanam| |
| | | | |
| − | rasAyanavidhAnena kAlayuktena cAyuShA||7||
| + | nainat prasahate kRutyA nAlakShmIrna viShaM na ruk||28|| |
| | | | |
| − | sthitA maharShayaH pUrvaM, nahi ki~jcidrasAyanam|
| + | shvitraM sakuShThaM jaTharANi gulmAH plIhA purANo viShamajvarashca| |
| | | | |
| − | grAmyAnAmanyakAryANAM sidhyatyaprayatAtmanAm||8||
| + | medhAsmRutij~jAnaharAshca rogAH shAmyantyanenAtibalAshca vAtAH||29|| |
| | | | |
| − | 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]
| + | (ityaindraM rasAyanam)| |
| | | | |
| − | ===== ''Kevala Amalaka 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. |
| | | | |
| − | संवत्सरं पयोवृत्तिर्गवां मध्ये वसेत् सदा|
| + | 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] |
| | | | |
| − | सावित्रीं मनसा ध्यायन् ब्रह्मचारी यतेन्द्रियः||९||
| + | ===== ''Medhya Rasayana'' ===== |
| | | | |
| − | संवत्सरान्ते पौषीं वा माघीं वा फाल्गुनीं तिथिम्|
| + | मण्डूकपर्ण्याः स्वरसः प्रयोज्यः क्षीरेण यष्टीमधुकस्य चूर्णम्| |
| | + | |
| | + | रसो गुडूच्यास्तु समूलपुष्प्याः कल्कः प्रयोज्यः खलु शङ्खपुष्प्याः||३०|| |
| | | | |
| − | त्र्यहोपवासी शुक्लस्य प्रविश्यामलकीवनम्||१०||
| + | आयुःप्रदान्यामयनाशनानि बलाग्निवर्णस्वरवर्धनानि| |
| | | | |
| − | बृहत्फलाढ्यमारुह्य द्रुमं शाखागतं फलम्|
| + | मेध्यानि चैतानि रसायनानि मेध्या विशेषेण चशङ्खपुष्पी||३१|| |
| | | | |
| − | गृहीत्वा पाणिना तिष्ठेज्जपन् ब्रह्मामृतागमात्||११||
| + | (इतिमेध्यरसायनानि)| |
| | | | |
| − | तदा ह्यवश्यममृतं वसत्यामलके क्षणम्|
| + | maṇḍūkaparṇyāḥ svarasaḥ prayōjyaḥ kṣīrēṇa yaṣṭīmadhukasya cūrṇam| |
| | | | |
| − | शर्करामधुकल्पानि स्नेहवन्ति मृदूनि च||१२||
| + | rasō guḍūcyāstu samūlapuṣpyāḥ kalkaḥ prayōjyaḥ khalu śaṅkhapuṣpyāḥ||30|| |
| | | | |
| − | भवन्त्यमृतसंयोगात्तानि यावन्ति भक्षयेत्|
| + | āyuḥpradānyāmayanāśanāni balāgnivarṇasvaravardhanāni| |
| | | | |
| − | जीवेद्वर्षसहस्राणि तावन्त्यागतयौवनः||१३||
| + | mēdhyāni caitāni rasāyanāni mēdhyā viśēṣēṇa ca śaṅkhapuṣpī||31|| |
| | | | |
| − | सौहित्यमेषां गत्वा तु भवत्यमरसन्निभः|
| + | (iti mēdhyarasāyanāni)| |
| | | | |
| − | स्वयं चास्योपतिष्ठन्ते श्रीर्वेदा वाक् च रूपिणी||१४||
| + | maNDUkaparNyAH svarasaH prayojyaH kShIreNa yaShTImadhukasya cUrNam| |
| | | | |
| − | (इति केवलामलकरसायनम्)|
| + | raso guDUcyAstu samUlapuShpyAH kalkaH prayojyaH khalu sha~gkhapuShpyAH||30|| |
| | | | |
| − | saṁvatsaraṁ payōvr̥ttirgavāṁ madhyē vasēt sadā|
| + | AyuHpradAnyAmayanAshanAni balAgnivarNasvaravardhanAni| |
| | | | |
| − | sāvitrīṁ manasā dhyāyan brahmacārī yatēndriyaḥ||9||
| + | medhyAni caitAni rasAyanAni medhyA visheSheNa ca sha~gkhapuShpI||31|| |
| | | | |
| − | saṁvatsarāntē pauṣīṁ vā māghīṁ vā phālgunīṁ tithim|
| + | (iti medhyarasAyanAni)| |
| | | | |
| − | tryahōpavāsī śuklasya praviśyāmalakīvanam||10||
| + | 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] |
| | | | |
| − | br̥hatphalāḍhyamāruhya drumaṁ śākhāgataṁ phalam|
| + | ===== ''Pippali Rasayana'' ===== |
| | | | |
| − | gr̥hītvā pāṇinā tiṣṭhējjapan brahmāmr̥tāgamāt||11||
| + | पञ्चाष्टौ सप्त दश वा पिप्पलीर्मधुसर्पिषा| |
| | | | |
| − | tadā hyavaśyamamr̥taṁ vasatyāmalakē kṣaṇam|
| + | रसायनगुणान्वेषी समामेकां प्रयोजयेत्||३२|| |
| | | | |
| − | śarkarāmadhukalpāni snēhavanti mr̥dūni ca||12||
| + | तिस्रस्तिस्रस्तु पूर्वाह्णे भुक्त्वाऽग्रे भोजनस्य च| |
| | | | |
| − | bhavantyamr̥tasaṁyōgāttāni yāvanti bhakṣayēt|
| + | पिप्पल्यः किंशुकक्षारभाविता घृतभर्जिताः||३३|| |
| | | | |
| − | jīvēdvarṣasahasrāṇi tāvantyāgatayauvanaḥ||13||
| + | प्रयोज्या मधुसम्मिश्रा रसायनगुणैषिणा| |
| | | | |
| − | sauhityamēṣāṁ gatvā tu bhavatyamarasannibhaḥ|
| + | जेतुं कासं क्षयं शोषं श्वासं हिक्कां गलामयान्||३४|| |
| | | | |
| − | svayaṁ cāsyōpatiṣṭhantē śrīrvēdā vāk ca rūpiṇī||14||
| + | अर्शांसि ग्रहणीदोषं पाण्डुतां विषमज्वरम्| |
| | | | |
| − | (iti kēvalāmalakarasāyanam)|
| + | वैस्वर्यं पीनसं शोफं गुल्मं वातबलासकम्||३५|| |
| | | | |
| − | saMvatsaraM payovRuttirgavAM madhye vaset sadA|
| + | (इति पिप्पलीरसायनम्)| |
| | | | |
| − | sAvitrIM manasA dhyAyan brahmacArI yatendriyaH||9||
| + | pañcāṣṭau sapta daśa vā pippalīrmadhusarpiṣā| |
| | + | |
| | + | rasāyanaguṇānvēṣī samāmēkāṁ prayōjayēt||32|| |
| | | | |
| − | saMvatsarAnte pauShIM vA mAghIM vA phAlgunIM tithim|
| + | tisrastisrastu pūrvāhṇē bhuktvā'grē bhōjanasya ca| |
| | | | |
| − | tryahopavAsI shuklasya pravishyAmalakIvanam||10||
| + | pippalyaḥ kiṁśukakṣārabhāvitā ghr̥tabharjitāḥ||33|| |
| | | | |
| − | bRuhatphalADhyamAruhya drumaM shAkhAgataM phalam|
| + | prayōjyā madhusammiśrā rasāyanaguṇaiṣiṇā| |
| | | | |
| − | gRuhItvA pANinA tiShThejjapan brahmAmRutAgamAt||11||
| + | jētuṁ kāsaṁ kṣayaṁ śōṣaṁ śvāsaṁ hikkāṁgalāmayān||34|| |
| | | | |
| − | tadA hyavashyamamRutaM vasatyAmalake kShaNam|
| + | arśāṁsi grahaṇīdōṣaṁ pāṇḍutāṁ viṣamajvaram| |
| | | | |
| − | sharkarAmadhukalpAni snehavanti mRudUni ca||12||
| + | vaisvaryaṁ pīnasaṁ śōphaṁ gulmaṁ vātabalāsakam||35|| |
| | | | |
| − | bhavantyamRutasaMyogAttAni yAvanti bhakShayet|
| + | (iti pippalīrasāyanam)| |
| | | | |
| − | jIvedvarShasahasrANi tAvantyAgatayauvanaH||13||
| + | pa~jcAShTau sapta dasha vA pippalIrmadhusarpiShA| |
| | | | |
| − | sauhityameShAM gatvA tu bhavatyamarasannibhaH|
| + | rasAyanaguNAnveShI samAmekAM prayojayet||32|| |
| | | | |
| − | svayaM cAsyopatiShThante shrIrvedA vAk ca rUpiNI||14||
| + | tisrastisrastu pUrvAhNe bhuktvA~agre bhojanasya ca| |
| | | | |
| − | (iti kevalAmalakarasAyanam)|
| + | pippalyaH kiMshukakShArabhAvitA ghRutabharjitAH||33|| |
| | | | |
| − | 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]
| + | prayojyA madhusammishrA rasAyanaguNaiShiNA| |
| | | | |
| − | ===== ''Lauhadi Rasayana'' =====
| + | jetuM kAsaM kShayaM shoShaM shvAsaM hikkAM galAmayAn||34|| |
| | | | |
| − | त्रिफलाया रसे मूत्रे गवां क्षारे च लवणे|
| + | arshAMsi grahaNIdoShaM pANDutAM viShamajvaram| |
| | | | |
| − | क्रमेणचेङ्गुदीक्षारे किंशुकक्षार एव च||१५||
| + | vaisvaryaM pInasaM shophaM gulmaM vAtabalAsakam||35|| |
| | | | |
| − | तीक्ष्णायसस्य पत्राणि वह्निवर्णानि साधयेत् |
| + | (iti pippalIrasAyanam)| |
| | | | |
| − | चतुरङ्गुलदीर्घाणि तिलोत्सेधतनूनि च||१६||
| + | 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] |
| | | | |
| − | ज्ञात्वा तान्यञ्जनाभानि सूक्ष्मचूर्णानि कारयेत्|
| + | ===== ''Pippali Vardhamana Rasayana'' ===== |
| | | | |
| − | तानि चूर्णानि मधुना रसेनामलकस्य च||१७||
| + | क्रमवृद्ध्या दशाहानि दशपैप्पलिकं दिनम्| |
| | | | |
| − | युक्तानि लेहवत् कुम्भे स्थितानि घृतभाविते|
| + | वर्धयेत् पयसा सार्धं तथैवापनयेत्पुनः||३६|| |
| | | | |
| − | संवत्सरं निधेयानि यवपल्ले तथैवच||१८||
| + | जीर्णे जीर्णे च भुञ्जीत षष्टिकं क्षीरसर्पिषा| |
| | | | |
| − | दद्यादालोडनं मासे सर्वत्रालोडयन् बुधः|
| + | पिप्पलीनां सहस्रस्य प्रयोगोऽयंरसायनम्||३७|| |
| | | | |
| − | संवत्सरात्यये तस्य प्रयोगो मधुसर्पिषा||१९||
| + | पिष्टास्ता बलिभिः सेव्याः, शृता मध्यबलैर्नरैः| |
| | | | |
| − | प्रातः प्रातर्बलापेक्षी सात्म्यं जीर्णे च भोजनम्|
| + | चूर्णीकृता ह्रस्वबलैर्योज्या दोषामयान् प्रति||३८|| |
| | | | |
| − | एष एव च लौहानां प्रयोगः सम्प्रकीर्तितः||२०||
| + | दशपैप्पलिकः श्रेष्ठो मध्यमः षट्प्रकीर्तितः| |
| | | | |
| − | नाभिघातैर्न चातङ्कैर्जरयान च मृत्युना|
| + | प्रयोगो यस्त्रिपर्यन्तः स कनीयान् सचाबलैः||३९|| |
| | | | |
| − | स धृष्यः स्याद्गजप्राणः सदा चातिबलेन्द्रियः||२१||
| + | बृहणं स्वर्यमायुष्यं प्लीहोदरविनाशनम्| |
| | | | |
| − | धीमान् यशस्वी वाक्सिद्धः श्रुतधारी महाधनः|
| + | वयसः स्थापनं मेध्यं पिप्पलीनां रसायनम्||४०|| |
| | | | |
| − | भवेत् समां प्रयुञ्जानो नरो लौहरसायनम्||२२||
| + | (इति पिप्पलीवर्धमानं रसायनम्)| |
| | | | |
| − | अनेनैव विधानेन हेम्नश्च रजतस्यच|
| + | kramavr̥ddhyā daśāhāni daśapaippalikaṁ dinam| |
| | | | |
| − | आयुःप्रकर्षकृत्सिद्धः प्रयोगः सर्वरोगनुत्||२३||
| + | vardhayēt payasā sārdhaṁ tathaivāpanayēt punaḥ||36|| |
| | | | |
| − | (इति लौहादिरसायनम्)|
| + | jīrṇē jīrṇē cabhuñjīta ṣaṣṭikaṁ kṣīrasarpiṣā| |
| | | | |
| − | triphalāyā rasē mūtrē gavāṁ kṣārē ca lavaṇē|
| + | pippalīnāṁ sahasrasya prayōgō'yaṁrasāyanam||37|| |
| | | | |
| − | kramēṇacēṅgudīkṣārē kiṁśukakṣāra ēva ca||15||
| + | piṣṭāstā balibhiḥ sēvyāḥ, śr̥tā madhyabalairnaraiḥ| |
| | | | |
| − | tīkṣṇāyasasya patrāṇi vahnivarṇāni sādhayēt |
| + | cūrṇīkr̥tā hrasvabalairyōjyā dōṣāmayān prati||38|| |
| | | | |
| − | caturaṅguladīrghāṇi tilōtsēdhatanūni ca||16||
| + | daśapaippalikaḥ śrēṣṭhō madhyamaḥ ṣaṭ prakīrtitaḥ| |
| | | | |
| − | jñātvā tānyañjanābhāni sūkṣmacūrṇāni kārayēt|
| + | prayōgō yastriparyantaḥ sa kanīyān sa cābalaiḥ||39|| |
| | | | |
| − | tāni cūrṇāni madhunā rasēnāmalakasya ca||17||
| + | br̥haṇaṁ svaryamāyuṣyaṁ plīhōdaravināśanam| |
| | | | |
| − | yuktāni lēhavat kumbhē sthitāni ghr̥tabhāvitē|
| + | vayasaḥ sthāpanaṁ mēdhyaṁ pippalīnāṁ rasāyanam||40|| |
| | | | |
| − | saṁvatsaraṁ nidhēyāni yavapallē tathaiva ca||18||
| + | (iti pippalīvardhamānaṁ rasāyanam)| |
| | | | |
| − | dadyādālōḍanaṁ māsē sarvatrālōḍayan budhaḥ|
| + | kramavRuddhyA dashAhAni dashapaippalikaM [1] dinam| |
| | | | |
| − | saṁvatsarātyayē tasya prayōgō madhusarpiṣā||19||
| + | vardhayet payasA sArdhaM tathaivApanayet punaH||36|| |
| | | | |
| − | prātaḥ prātarbalāpēkṣī sātmyaṁ jīrṇē ca bhōjanam|
| + | jIrNe jIrNe ca bhu~jjIta ShaShTikaM kShIrasarpiShA| |
| | | | |
| − | ēṣa ēva ca lauhānāṁ prayōgaḥ samprakīrtitaḥ||20||
| + | pippalInAM sahasrasya prayogo~ayaM rasAyanam||37|| |
| | | | |
| − | nābhighātairna cātaṅkairjarayā na ca mr̥tyunā|
| + | piShTAstA balibhiH sevyAH, shRutA madhyabalairnaraiH| |
| | | | |
| − | sa dhr̥ṣyaḥ syādgajaprāṇaḥ sadācātibalēndriyaḥ||21||
| + | cUrNIkRutA [2] hrasvabalairyojyA doShAmayAn prati||38|| |
| | | | |
| − | dhīmān yaśasvī vāksiddhaḥ śrutadhārī mahādhanaḥ |
| + | dashapaippalikaH shreShTho madhyamaH ShaT [3] prakIrtitaH| |
| | | | |
| − | bhavēt samāṁ prayuñjānō narō lauharasāyanam||22||
| + | prayogo yastriparyantaH sa kanIyAn sa cAbalaiH||39|| |
| | | | |
| − | anēnaiva vidhānēna hēmnaśca rajatasya ca|
| + | bRuhaNaM svaryamAyuShyaM plIhodaravinAshanam| |
| | | | |
| − | āyuḥprakarṣakr̥tsiddhaḥ prayōgaḥ sarvarōganut||23||
| + | vayasaH sthApanaM medhyaM pippalInAM rasAyanam||40|| |
| | | | |
| − | (iti lauhādirasāyanam)| | + | (iti pippalIvardhamAnaM [4] rasAyanam)| |
| | | | |
| − | triphalAyA rase mUtre gavAM kShAre ca lavaNe|
| + | 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] |
| | | | |
| − | krameNa ce~ggudIkShAre kiMshukakShAra eva ca||15||
| + | ===== ''Triphala Rasayana'' ===== |
| | | | |
| − | tIkShNAyasasya patrANi vahnivarNAni sAdhayet [1] |
| + | जरणान्तेऽभयामेकां प्राग्भुक्ताद् द्वे बिभीतके| |
| | | | |
| − | catura~gguladIrghANi tilotsedhatanUni [2] ca||16||
| + | भुक्त्वा तु मधुसर्पिर्भ्यां चत्वार्यामलकानि च||४१|| |
| | | | |
| − | j~jAtvA tAnya~jjanAbhAni sUkShmacUrNAni kArayet|
| + | प्रयोजयन् समामेकां त्रिफलाया रसायनम्| |
| | | | |
| − | tAni cUrNAni madhunA rasenAmalakasya ca||17||
| + | जीवेद्वर्षशतं पूर्णमजरोऽव्याधिरेव च||४२|| |
| | | | |
| − | yuktAni lehavat kumbhe sthitAni ghRutabhAvite|
| + | (इति त्रिफलारसायनम्)| |
| | | | |
| − | saMvatsaraM nidheyAni yavapalle tathaiva ca||18||
| + | jaraṇāntē'bhayāmēkāṁ prāgbhuktād dvē bibhītakē| |
| | | | |
| − | dadyAdAloDanaM mAse sarvatrAloDayan budhaH|
| + | bhuktvā tu madhusarpirbhyāṁ catvāryāmalakāni ca||41|| |
| | | | |
| − | saMvatsarAtyaye tasya prayogo madhusarpiShA||19||
| + | prayōjayan samāmēkāṁ triphalāyā rasāyanam| |
| | | | |
| − | prAtaH prAtarbalApekShI sAtmyaM jIrNe ca bhojanam|
| + | jīvēdvarṣaśataṁ pūrṇamajarō'vyādhirēva ca||42|| |
| | | | |
| − | eSha eva ca lauhAnAM prayogaH samprakIrtitaH||20||
| + | (iti triphalārasāyanam)| |
| | | | |
| − | nAbhighAtairna cAta~gkairjarayA na ca mRutyunA|
| + | jaraNAnte~abhayAmekAM prAgbhuktAd dve bibhItake| |
| | | | |
| − | sa dhRuShyaH syAdgajaprANaH sadA cAtibalendriyaH||21||
| + | bhuktvA tu madhusarpirbhyAM catvAryAmalakAni ca||41|| |
| | | | |
| − | dhImAn yashasvI vAksiddhaH [3] shrutadhArI mahAdhanaH [4] |
| + | prayojayan samAmekAM triphalAyA rasAyanam| |
| | | | |
| − | bhavet samAM prayu~jjAno naro lauharasAyanam||22||
| + | jIvedvarShashataM pUrNamajaro~avyAdhireva ca||42|| |
| | | | |
| − | anenaiva vidhAnena hemnashca rajatasya ca|
| + | (iti triphalArasAyanam)| |
| | | | |
| − | AyuHprakarShakRutsiddhaH prayogaH sarvaroganut||23||
| + | 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) |
| | | | |
| − | (iti lauhAdirasAyanam)|
| + | ===== ''Triphala Rasayana'' ===== |
| | | | |
| − | 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.
| + | त्रैफलेनायसीं पात्रीं कल्केनालेपयेन्नवाम्| |
| | | | |
| − | 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]
| + | तमहोरात्रिकं लेपं पिबेत्क्षौद्रोदकाप्लुतम्||४३|| |
| | | | |
| − | ===== ''Aindra Rasayana'' =====
| + | प्रभूतस्नेहमशनं जीर्णे तत्र प्रशस्यते| |
| | | | |
| − | ऐन्द्री मत्स्याख्यको ब्राह्मी वचा ब्रह्मसुवर्चला|
| + | अजरोऽरुक् समाभ्यासाज्जीवेच्चैव समाः शतम्||४४|| |
| | | | |
| − | पिप्पल्यो लवणं हेम शङ्खपुष्पी विषंघृतम्||२४||
| + | (इति त्रिफलारसायनमपरम्)| |
| | | | |
| − | एषां त्रियवकान् भागान् हेमसर्पिर्विषैर्विना|
| + | traiphalēnāyasīṁ pātrīṁ kalkēnālēpayēnnavām| |
| | | | |
| − | द्वौ यवौ तत्र हेम्नस्तु तिलं दद्याद्विषस्यच||२५||
| + | tamahōrātrikaṁ lēpaṁ pibēt kṣaudrōdakāplutam||43|| |
| | | | |
| − | सर्पिषश्च पलं दद्यात्तदैकध्यं प्रयोजयेत्|
| + | prabhūtasnēhamaśanaṁ jīrṇē tatra praśasyatē| |
| | | | |
| − | घृतप्रभूतं सक्षौद्रं जीर्णे चान्नंप्रशस्यते||२६||
| + | ajarō'ruk samābhyāsājjīvēccaiva samāḥ śatam||44|| |
| | | | |
| − | जराव्याधिप्रशमनं स्मृतिमेधाकरं परम्|
| + | (iti triphalārasāyanamaparam)| |
| | | | |
| − | आयुष्यं पौष्टिकं धन्यं स्वरवर्णप्रसादनम्||२७||
| + | traiphalenAyasIM pAtrIM kalkenAlepayennavAm| |
| | | | |
| − | परमोजस्करं चैतत् सिद्धमैन्द्रं रसायनम्|
| + | tamahorAtrikaM lepaM pibet kShaudrodakAplutam||43|| |
| | | | |
| − | नैनत् प्रसहते कृत्या नालक्ष्मीर्न विषं न रुक्||२८||
| + | prabhUtasnehamashanaM jIrNe tatra prashasyate| |
| | | | |
| − | श्वित्रं सकुष्ठं जठराणि गुल्माः प्लीहा पुराणो विषमज्वरश्च|
| + | ajaro~aruk samAbhyAsAjjIveccaiva samAH shatam||44|| |
| | | | |
| − | मेधास्मृतिज्ञानहराश्च रोगाः शाम्यन्त्यनेनातिबलाश्च वाताः||२९||
| + | (iti triphalArasAyanamaparam)| |
| | | | |
| − | (इत्यैन्द्रं रसायनम्)|
| + | 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] |
| | | | |
| − | aindrī matsyākhyakō brāhmī vacā brahmasuvarcalā|
| + | ===== ''Triphala Rasayana'' ===== |
| | | | |
| − | pippalyō lavaṇaṁ hēmaśaṅkhapuṣpī viṣaṁ ghr̥tam||24||
| + | मधुकेन तुगाक्षीर्या पिप्पल्या क्षौद्रसर्पिषा| |
| | | | |
| − | ēṣāṁ triyavakān bhāgān hēmasarpirviṣairvinā|
| + | त्रिफला सितया चापि युक्ता सिद्धं रसायनम्||४५|| |
| | | | |
| − | dvau yavau tatra hēmnastu tilaṁ dadyādviṣasya ca||25||
| + | (इति त्रिफलारसायनमपरम्)| |
| | | | |
| − | sarpiṣaśca palaṁ dadyāttadaikadhyaṁ prayōjayēt|
| + | madhukēna tugākṣīryā pippalyā kṣaudrasarpiṣā| |
| | | | |
| − | ghr̥taprabhūtaṁ sakṣaudraṁ jīrṇē cānnaṁpraśasyatē||26||
| + | triphalā sitayā cāpi yuktā siddhaṁ rasāyanam||45|| |
| | | | |
| − | jarāvyādhipraśamanaṁ smr̥timēdhākaraṁ param|
| + | (iti triphalārasāyanamaparam)| |
| | | | |
| − | āyuṣyaṁ pauṣṭikaṁ dhanyaṁ svaravarṇaprasādanam||27||
| + | madhukena tugAkShIryA pippalyA kShaudrasarpiShA| |
| | | | |
| − | paramōjaskaraṁ caitat siddhamaindraṁ rasāyanam|
| + | triphalA sitayA cApi yuktA siddhaM rasAyanam||45|| |
| | | | |
| − | nainat prasahatē kr̥tyā nālakṣmīrna viṣaṁ na ruk||28||
| + | (iti triphalArasAyanamaparam)| |
| | | | |
| − | śvitraṁ sakuṣṭhaṁ jaṭharāṇi gulmāḥ plīhā purāṇō viṣamajvaraśca|
| + | ''Triphala'' mixed with ''madhuka, tugaksheeri, pippali'' along with honey and ghee or ''triphala'' with sugar is an effective ''rasayana''. [45] |
| | | | |
| − | mēdhāsmr̥tijñānaharāśca rōgāḥ śāmyantyanēnātibalāśca vātāḥ||29||
| + | ===== ''Triphala Rasayana'' ===== |
| | | | |
| − | (ityaindraṁ rasāyanam)|
| + | सर्वलौहैः सुवर्णेन वचयामधुसर्पिषा| |
| | | | |
| − | aindrI matsyAkhyako brAhmI vacA brahmasuvarcalA|
| + | विडङ्गपिप्पलीभ्यां च त्रिफला लवणेन च||४६|| |
| | | | |
| − | pippalyo lavaNaM hema sha~gkhapuShpI viShaM ghRutam||24||
| + | संवत्सरप्रयोगेण मेधास्मृतिबलप्रदा| |
| | | | |
| − | eShAM triyavakAn bhAgAn hemasarpirviShairvinA|
| + | भवत्यायुःप्रदा धन्याजरारोगनिबर्हणी||४७|| |
| | | | |
| − | dvau yavau tatra hemnastu tilaM dadyAdviShasya ca||25||
| + | (इति त्रिफलारसायनमपरम्)| |
| | | | |
| − | sarpiShashca palaM dadyAttadaikadhyaM prayojayet|
| + | sarvalauhaiḥ suvarṇēna vacayā madhusarpiṣā| |
| | | | |
| − | ghRutaprabhUtaM sakShaudraM jIrNe cAnnaM prashasyate||26||
| + | viḍaṅgapippalībhyāṁ ca triphalā lavaṇēna ca||46|| |
| | | | |
| − | jarAvyAdhiprashamanaM smRutimedhAkaraM param|
| + | saṁvatsaraprayōgēṇa mēdhāsmr̥tibalapradā| |
| | | | |
| − | AyuShyaM pauShTikaM dhanyaM svaravarNaprasAdanam||27||
| + | bhavatyāyuḥpradā dhanyājarārōganibarhaṇī||47|| |
| | | | |
| − | paramojaskaraM caitat siddhamaindraM rasAyanam|
| + | (iti trphalārasāyanamaparam)| |
| | | | |
| − | nainat prasahate kRutyA nAlakShmIrna viShaM na ruk||28||
| + | sarvalauhaiH [1] suvarNena vacayA madhusarpiShA| |
| | | | |
| − | shvitraM sakuShThaM jaTharANi gulmAH plIhA purANo viShamajvarashca|
| + | viDa~ggapippalIbhyAM ca triphalA lavaNena ca||46|| |
| | | | |
| − | medhAsmRutij~jAnaharAshca rogAH shAmyantyanenAtibalAshca vAtAH||29||
| + | saMvatsaraprayogeNa medhAsmRutibalapradA| |
| | | | |
| − | (ityaindraM rasAyanam)|
| + | bhavatyAyuHpradA dhanyA jarAroganibarhaNI||47|| |
| | | | |
| − | ''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.
| + | (iti triphalArasAyanamaparam)| |
| | | | |
| − | 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]
| + | ''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] |
| | | | |
| − | ===== ''Medhya Rasayana'' ===== | + | ===== Properties of ''Shilajatu rasayana'' ===== |
| | | | |
| − | मण्डूकपर्ण्याः स्वरसः प्रयोज्यः क्षीरेण यष्टीमधुकस्य चूर्णम्|
| + | अनम्लं च कषायं च कटु पाके शिलाजतु| |
| − |
| |
| − | रसो गुडूच्यास्तु समूलपुष्प्याः कल्कः प्रयोज्यः खलु शङ्खपुष्प्याः||३०||
| |
| | | | |
| − | आयुःप्रदान्यामयनाशनानि बलाग्निवर्णस्वरवर्धनानि|
| + | नात्युष्णशीतं धातुभ्यश्चतुर्भ्यस्तस्यसम्भवः||४८|| |
| | | | |
| − | मेध्यानि चैतानि रसायनानि मेध्या विशेषेण चशङ्खपुष्पी||३१||
| + | हेम्नश्च रजतात्ताम्राद्वरात् कृष्णायसादपि| |
| | | | |
| − | (इतिमेध्यरसायनानि)|
| + | रसायनं तद्विधिभिस्तद्वृष्यं तच्च रोगनुत्||४९|| |
| | | | |
| − | maṇḍūkaparṇyāḥ svarasaḥ prayōjyaḥ kṣīrēṇa yaṣṭīmadhukasya cūrṇam|
| + | वातपित्तकफघ्नैश्च निर्यूहैस्तत् सुभावितम्| |
| | | | |
| − | rasō guḍūcyāstu samūlapuṣpyāḥ kalkaḥ prayōjyaḥ khalu śaṅkhapuṣpyāḥ||30||
| + | वीर्योत्कर्षं परं याति सर्वैरेकैकशोऽपि वा||५०|| |
| | | | |
| − | āyuḥpradānyāmayanāśanāni balāgnivarṇasvaravardhanāni|
| + | anamlaṁ ca kaṣāyaṁ ca kaṭu pākē śilājatu| |
| | | | |
| − | mēdhyāni caitāni rasāyanāni mēdhyā viśēṣēṇa ca śaṅkhapuṣpī||31||
| + | nātyuṣṇaśītaṁ dhātubhyaścaturbhyastasya sambhavaḥ||48|| |
| | | | |
| − | (iti mēdhyarasāyanāni)|
| + | hēmnaśca rajatāttāmrādvarāt kr̥ṣṇāyasādapi| |
| | | | |
| − | maNDUkaparNyAH svarasaH prayojyaH kShIreNa yaShTImadhukasya cUrNam|
| + | rasāyanaṁ tadvidhibhistadvr̥ṣyaṁ tacca rōganut||49|| |
| | | | |
| − | raso guDUcyAstu samUlapuShpyAH kalkaH prayojyaH khalu sha~gkhapuShpyAH||30||
| + | vātapittakaphaghnaiśca niryūhaistat subhāvitam| |
| | | | |
| − | AyuHpradAnyAmayanAshanAni balAgnivarNasvaravardhanAni|
| + | vīryōtkarṣaṁ paraṁ yāti sarvairēkaikaśō'pi vā||50|| |
| | | | |
| − | medhyAni caitAni rasAyanAni medhyA visheSheNa ca sha~gkhapuShpI||31||
| + | anamlaM ca kaShAyaM ca kaTu pAke shilAjatu| |
| | | | |
| − | (iti medhyarasAyanAni)|
| + | nAtyuShNashItaM dhAtubhyashcaturbhyastasya sambhavaH||48|| |
| | | | |
| − | 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]
| + | hemnashca rajatAttAmrAdvarAt [1] kRuShNAyasAdapi| |
| | | | |
| − | ===== ''Pippali Rasayana'' =====
| + | rasAyanaM tadvidhibhistadvRuShyaM tacca roganut||49|| |
| | | | |
| − | पञ्चाष्टौ सप्त दश वा पिप्पलीर्मधुसर्पिषा|
| + | vAtapittakaphaghnaishca niryUhaistat subhAvitam| |
| | | | |
| − | रसायनगुणान्वेषी समामेकां प्रयोजयेत्||३२||
| + | vIryotkarShaM paraM yAti sarvairekaikasho~api vA||50|| |
| | | | |
| − | तिस्रस्तिस्रस्तु पूर्वाह्णे भुक्त्वाऽग्रे भोजनस्य च|
| + | ''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] |
| | | | |
| − | पिप्पल्यः किंशुकक्षारभाविता घृतभर्जिताः||३३||
| + | प्रक्षिप्तोद्धृतमप्येनत् पुनस्तत् प्रक्षिपेद्रसे| |
| | | | |
| − | प्रयोज्या मधुसम्मिश्रा रसायनगुणैषिणा|
| + | कोष्णे सप्ताहमेतेन विधिना तस्य भावना||५१|| |
| | | | |
| − | जेतुं कासं क्षयं शोषं श्वासं हिक्कां गलामयान्||३४||
| + | पूर्वोक्तेन विधानेन लोहैश्चूर्णीकृतैः सह| |
| | | | |
| − | अर्शांसि ग्रहणीदोषं पाण्डुतां विषमज्वरम्|
| + | तत् पीतं पयसा दद्याद्दीर्घमायु सुखान्वितम्||५२|| |
| | | | |
| − | वैस्वर्यं पीनसं शोफं गुल्मं वातबलासकम्||३५||
| + | जराव्याधिप्रशमनं देहदार्ढ्यकरं परम्| |
| | | | |
| − | (इति पिप्पलीरसायनम्)|
| + | मेधास्मृतिकरं धन्यं क्षीराशी तत् प्रयोजयेत्||५३|| |
| | | | |
| − | pañcāṣṭau sapta daśa vā pippalīrmadhusarpiṣā|
| + | प्रयोगः सप्तसप्ताहास्त्रयश्चैकश्च सप्तकः| |
| − |
| |
| − | rasāyanaguṇānvēṣī samāmēkāṁ prayōjayēt||32||
| |
| | | | |
| − | tisrastisrastu pūrvāhṇē bhuktvā'grē bhōjanasya ca|
| + | निर्दिष्टस्त्रिविधस्तस्य परो मध्योऽवरस्तथा||५४|| |
| | | | |
| − | pippalyaḥ kiṁśukakṣārabhāvitā ghr̥tabharjitāḥ||33||
| + | पलमर्धपलं कर्षो मात्रा तस्य त्रिधा मता | |
| | | | |
| − | prayōjyā madhusammiśrā rasāyanaguṇaiṣiṇā|
| + | prakṣiptōddhr̥tamapyēnat punastat prakṣipēdrasē| |
| | | | |
| − | jētuṁ kāsaṁ kṣayaṁ śōṣaṁ śvāsaṁ hikkāṁgalāmayān||34||
| + | kōṣṇē saptāhamētēna vidhinā tasyabhāvanā||51|| |
| | | | |
| − | arśāṁsi grahaṇīdōṣaṁ pāṇḍutāṁ viṣamajvaram|
| + | pūrvōktēna vidhānēna lōhaiścūrṇīkr̥taiḥ saha| |
| | | | |
| − | vaisvaryaṁ pīnasaṁ śōphaṁ gulmaṁ vātabalāsakam||35||
| + | tat pītaṁ payasā dadyāddīrghamāyuḥ sukhānvitam||52|| |
| | | | |
| − | (iti pippalīrasāyanam)|
| + | jarāvyādhipraśamanaṁ dēhadārḍhyakaraṁ param| |
| | | | |
| − | pa~jcAShTau sapta dasha vA pippalIrmadhusarpiShA|
| + | mēdhāsmr̥tikaraṁ dhanyaṁ kṣīrāśī tat prayōjayēt||53|| |
| | | | |
| − | rasAyanaguNAnveShI samAmekAM prayojayet||32||
| + | prayōgaḥ saptasaptāhāstrayaścaikaśca saptakaḥ| |
| | | | |
| − | tisrastisrastu pUrvAhNe bhuktvA~agre bhojanasya ca|
| + | nirdiṣṭastrividhastasya parō madhyō'varastathā||54|| |
| | | | |
| − | pippalyaH kiMshukakShArabhAvitA ghRutabharjitAH||33||
| + | palamardhapalaṁ karṣō mātrā tasya tridhā matā| |
| | | | |
| − | prayojyA madhusammishrA rasAyanaguNaiShiNA|
| + | prakShiptoddhRutamapyenat [1] punastat prakShipedrase| |
| | | | |
| − | jetuM kAsaM kShayaM shoShaM shvAsaM hikkAM galAmayAn||34||
| + | koShNe saptAhametena vidhinA tasya bhAvanA||51|| |
| | | | |
| − | arshAMsi grahaNIdoShaM pANDutAM viShamajvaram|
| + | pUrvoktena vidhAnena lohaishcUrNIkRutaiH saha| |
| | | | |
| − | vaisvaryaM pInasaM shophaM gulmaM vAtabalAsakam||35||
| + | tat pItaM payasA dadyAddIrghamAyuH sukhAnvitam||52|| |
| | | | |
| − | (iti pippalIrasAyanam)|
| + | jarAvyAdhiprashamanaM dehadArDhyakaraM param| |
| | | | |
| − | 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]
| + | medhAsmRutikaraM dhanyaM kShIrAshI tat prayojayet||53|| |
| | | | |
| − | ===== ''Pippali Vardhamana Rasayana'' =====
| + | prayogaH saptasaptAhAstrayashcaikashca saptakaH| |
| | | | |
| − | क्रमवृद्ध्या दशाहानि दशपैप्पलिकं दिनम्|
| + | nirdiShTastrividhastasya paro madhyo~avarastathA||54|| |
| | | | |
| − | वर्धयेत् पयसा सार्धं तथैवापनयेत्पुनः||३६||
| + | palamardhapalaM karSho mAtrA tasya tridhA matA|55| |
| | | | |
| − | जीर्णे जीर्णे च भुञ्जीत षष्टिकं क्षीरसर्पिषा|
| + | ''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] |
| | | | |
| − | पिप्पलीनां सहस्रस्य प्रयोगोऽयंरसायनम्||३७||
| + | जातेर्विशेषं सविधिं तस्य वक्ष्याम्यतः परम्||५५|| |
| | | | |
| − | पिष्टास्ता बलिभिः सेव्याः, शृता मध्यबलैर्नरैः|
| + | हेमाद्याः सूर्यसन्तप्ताः स्रवन्ति गिरिधातवः| |
| | | | |
| − | चूर्णीकृता ह्रस्वबलैर्योज्या दोषामयान् प्रति||३८||
| + | जत्वाभं मृदुमृत्स्नाच्छं यन्मलं तच्छिलाजतु||५६|| |
| | | | |
| − | दशपैप्पलिकः श्रेष्ठो मध्यमः षट्प्रकीर्तितः|
| + | मधुरश्च सतिक्तश्च जपापुष्पनिभश्च यः| |
| | | | |
| − | प्रयोगो यस्त्रिपर्यन्तः स कनीयान् सचाबलैः||३९||
| + | कटुर्विपाके शीतश्च स सुवर्णस्य निस्रवः ||५७|| |
| | | | |
| − | बृहणं स्वर्यमायुष्यं प्लीहोदरविनाशनम्|
| + | रूप्यस्य कटुकः श्वेतः शीतः स्वादु विपच्यते| |
| | | | |
| − | वयसः स्थापनं मेध्यं पिप्पलीनां रसायनम्||४०||
| + | ताम्रस्य बर्हिकण्ठाभस्तिक्तोष्णः पच्यते कटु ||५८|| |
| | | | |
| − | (इति पिप्पलीवर्धमानं रसायनम्)|
| + | यस्तु गुग्गुलुकाभासस्तिक्तको लवणान्वितः| |
| | | | |
| − | kramavr̥ddhyā daśāhāni daśapaippalikaṁ dinam|
| + | कटुर्विपाके शीतश्च सर्वश्रेष्ठः स चायसः ||५९|| |
| | | | |
| − | vardhayēt payasā sārdhaṁ tathaivāpanayēt punaḥ||36||
| + | गोमूत्रगन्धयः सर्वे सर्वकर्मसु यौगिकाः| |
| | | | |
| − | jīrṇē jīrṇē cabhuñjīta ṣaṣṭikaṁ kṣīrasarpiṣā|
| + | रसायनप्रयोगेषु पश्चिमस्तु विशिष्यते ||६०|| |
| | | | |
| − | pippalīnāṁ sahasrasya prayōgō'yaṁrasāyanam||37||
| + | यथाक्रमं वातपित्ते श्लेष्मपित्ते कफे त्रिषु| |
| | | | |
| − | piṣṭāstā balibhiḥ sēvyāḥ, śr̥tā madhyabalairnaraiḥ|
| + | विशेषतः प्रशस्यन्ते मला हेमादिधातुजाः ||६१|| |
| | | | |
| − | cūrṇīkr̥tā hrasvabalairyōjyā dōṣāmayān prati||38||
| + | jātērviśēṣaṁ savidhiṁ tasya vakṣyāmyataḥ param||55|| |
| | | | |
| − | daśapaippalikaḥ śrēṣṭhō madhyamaḥ ṣaṭ prakīrtitaḥ|
| + | hēmādyāḥ sūryasantaptāḥ sravanti giridhātavaḥ| |
| | | | |
| − | prayōgō yastriparyantaḥ sa kanīyān sa cābalaiḥ||39||
| + | jatvābhaṁ mr̥du mr̥tsnācchaṁ yanmalaṁ tacchilājatu||56|| |
| | | | |
| − | br̥haṇaṁ svaryamāyuṣyaṁ plīhōdaravināśanam|
| + | madhuraśca satiktaśca japāpuṣpanibhaśca yaḥ| |
| | | | |
| − | vayasaḥ sthāpanaṁ mēdhyaṁ pippalīnāṁ rasāyanam||40||
| + | kaṭurvipākē śītaśca sa suvarṇasya nisravaḥ||57|| |
| | | | |
| − | (iti pippalīvardhamānaṁ rasāyanam)|
| + | rūpyasya kaṭukaḥ śvētaḥ śītaḥ svādu vipacyatē| |
| | | | |
| − | kramavRuddhyA dashAhAni dashapaippalikaM [1] dinam|
| + | tāmrasya barhikaṇṭhābhastiktōṣṇaḥ pacyatē kaṭu||58|| |
| | | | |
| − | vardhayet payasA sArdhaM tathaivApanayet punaH||36||
| + | yastu guggulukābhāsastiktakō lavaṇānvitaḥ| |
| | | | |
| − | jIrNe jIrNe ca bhu~jjIta ShaShTikaM kShIrasarpiShA|
| + | kaṭurvipākē śītaśca sarvaśrēṣṭhaḥ sa cāyasaḥ||59|| |
| | | | |
| − | pippalInAM sahasrasya prayogo~ayaM rasAyanam||37||
| + | gōmūtragandhayaḥ sarvē sarvakarmasu yaugikāḥ| |
| | | | |
| − | piShTAstA balibhiH sevyAH, shRutA madhyabalairnaraiH|
| + | rasāyanaprayōgēṣu paścimastu viśiṣyatē||60|| |
| | | | |
| − | cUrNIkRutA [2] hrasvabalairyojyA doShAmayAn prati||38||
| + | yathākramaṁ vātapittē ślēṣmapittē kaphē triṣu| |
| | | | |
| − | dashapaippalikaH shreShTho madhyamaH ShaT [3] prakIrtitaH|
| + | viśēṣataḥ praśasyantē malā hēmādidhātujāḥ||61|| |
| | | | |
| − | prayogo yastriparyantaH sa kanIyAn sa cAbalaiH||39||
| + | jAtervisheShaM savidhiM tasya vakShyAmyataH param||55|| |
| | | | |
| − | bRuhaNaM svaryamAyuShyaM plIhodaravinAshanam|
| + | hemAdyAH sUryasantaptAH sravanti giridhAtavaH| |
| | | | |
| − | vayasaH sthApanaM medhyaM pippalInAM rasAyanam||40||
| + | jatvAbhaM mRudu mRutsnAcchaM yanmalaM tacchilAjatu||56|| |
| | | | |
| − | (iti pippalIvardhamAnaM [4] rasAyanam)|
| + | madhurashca satiktashca japApuShpanibhashca yaH| |
| | | | |
| − | 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]
| + | kaTurvipAke shItashca sa suvarNasya nisravaH||57|| |
| | | | |
| − | ===== ''Triphala Rasayana'' =====
| + | rUpyasya kaTukaH shvetaH shItaH svAdu vipacyate| |
| | | | |
| − | जरणान्तेऽभयामेकां प्राग्भुक्ताद् द्वे बिभीतके|
| + | tAmrasya barhikaNThAbhastiktoShNaH pacyate kaTu||58|| |
| | | | |
| − | भुक्त्वा तु मधुसर्पिर्भ्यां चत्वार्यामलकानि च||४१||
| + | yastu guggulukAbhAsastiktako lavaNAnvitaH| |
| | | | |
| − | प्रयोजयन् समामेकां त्रिफलाया रसायनम्|
| + | kaTurvipAke shItashca sarvashreShThaH sa cAyasaH||59|| |
| | | | |
| − | जीवेद्वर्षशतं पूर्णमजरोऽव्याधिरेव च||४२||
| + | gomUtragandhayaH sarve sarvakarmasu yaugikAH| |
| | | | |
| − | (इति त्रिफलारसायनम्)|
| + | rasAyanaprayogeShu pashcimastu vishiShyate||60|| |
| | | | |
| − | jaraṇāntē'bhayāmēkāṁ prāgbhuktād dvē bibhītakē|
| + | yathAkramaM vAtapitte shleShmapitte kaphe triShu| |
| | | | |
| − | bhuktvā tu madhusarpirbhyāṁ catvāryāmalakāni ca||41||
| + | visheShataH prashasyante malA hemAdidhAtujAH||61|| |
| | | | |
| − | prayōjayan samāmēkāṁ triphalāyā rasāyanam|
| + | 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] |
| | | | |
| − | jīvēdvarṣaśataṁ pūrṇamajarō'vyādhirēva ca||42||
| + | शिलाजतुप्रयोगेषु विदाहीनि गुरूणि च| |
| | | | |
| − | (iti triphalārasāyanam)|
| + | वर्जयेत् सर्वकालं तु कुलत्थान् परिवर्जयेत्||६२|| |
| | | | |
| − | jaraNAnte~abhayAmekAM prAgbhuktAd dve bibhItake|
| + | ते ह्यत्यन्तविरुद्धत्वादश्मनो भेदनाः परम्| |
| | | | |
| − | bhuktvA tu madhusarpirbhyAM catvAryAmalakAni ca||41||
| + | लोके दृष्टास्ततस्तेषां प्रयोगःप्रतिषिध्यते||६३|| |
| | | | |
| − | prayojayan samAmekAM triphalAyA rasAyanam|
| + | पयांसि तक्राणि रसाः सयूषास्तोयं समूत्रा विविधाः कषायाः| |
| | | | |
| − | jIvedvarShashataM pUrNamajaro~avyAdhireva ca||42||
| + | आलोडनार्थं गिरिजस्य शस्तास्ते ते प्रयोज्याः प्रसमीक्ष्यकार्यम्||६४|| |
| | | | |
| − | (iti triphalArasAyanam)|
| + | न सोऽस्ति रोगो भुवि साध्यरूपः शिलाह्वयं यं न जयेत् प्रसह्य| |
| | | | |
| − | 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)
| + | तत् कालयोगैर्विधिभिः प्रयुक्तं स्वस्थस्य चोर्जां विपुलां ददाति||६५|| |
| | | | |
| − | ===== ''Triphala Rasayana'' =====
| + | (इति शिलाजतुरसायनम्)| |
| | | | |
| − | त्रैफलेनायसीं पात्रीं कल्केनालेपयेन्नवाम्|
| + | śilājatuprayōgēṣu vidāhīni gurūṇica| |
| | | | |
| − | तमहोरात्रिकं लेपं पिबेत्क्षौद्रोदकाप्लुतम्||४३||
| + | varjayēt sarvakālaṁ tu kulatthānparivarjayēt||62|| |
| | | | |
| − | प्रभूतस्नेहमशनं जीर्णे तत्र प्रशस्यते|
| + | tē hyatyantaviruddhatvādaśmanō bhēdanāḥ param| |
| | | | |
| − | अजरोऽरुक् समाभ्यासाज्जीवेच्चैव समाः शतम्||४४||
| + | lōkē dr̥ṣṭāstatastēṣāṁ prayōgaḥ pratiṣidhyatē||63|| |
| | | | |
| − | (इति त्रिफलारसायनमपरम्)|
| + | payāṁsi takrāṇirasāḥ sayūṣāstōyaṁ samūtrā vividhāḥ kaṣāyāḥ| |
| | | | |
| − | traiphalēnāyasīṁ pātrīṁ kalkēnālēpayēnnavām|
| + | ālōḍanārthaṁ girijasya śastāstē tē prayōjyāḥ prasamīkṣya kāryam||64|| |
| | | | |
| − | tamahōrātrikaṁ lēpaṁ pibēt kṣaudrōdakāplutam||43||
| + | na sō'sti rōgō bhuvi sādhyarūpaḥ śilāhvayaṁ yaṁ na jayēt prasahya| |
| | + | |
| | + | tat kālayōgairvidhibhiḥ prayuktaṁ svasthasya cōrjāṁ vipulāṁ dadāti||65|| |
| | | | |
| − | prabhūtasnēhamaśanaṁ jīrṇē tatra praśasyatē|
| + | (iti śilājaturasāyanam)| |
| | | | |
| − | ajarō'ruk samābhyāsājjīvēccaiva samāḥ śatam||44||
| + | shilAjatuprayogeShu vidAhIni gurUNi ca| |
| | | | |
| − | (iti triphalārasāyanamaparam)|
| + | varjayet sarvakAlaM tu kulatthAn [1] parivarjayet||62|| |
| | | | |
| − | traiphalenAyasIM pAtrIM kalkenAlepayennavAm|
| + | te hyatyantaviruddhatvAdashmano bhedanAH param| |
| | | | |
| − | tamahorAtrikaM lepaM pibet kShaudrodakAplutam||43||
| + | loke dRuShTAstatasteShAM prayogaH pratiShidhyate||63|| |
| | | | |
| − | prabhUtasnehamashanaM jIrNe tatra prashasyate|
| + | 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| |
| | | | |
| − | ajaro~aruk samAbhyAsAjjIveccaiva samAH shatam||44||
| + | tat kAlayogairvidhibhiH prayuktaM svasthasya corjAM vipulAM dadAti||65|| |
| | | | |
| − | (iti triphalArasAyanamaparam)| | + | (iti shilAjaturasAyanam)| |
| | | | |
| − | 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]
| + | 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] |
| | | | |
| − | ===== ''Triphala Rasayana'' =====
| + | तत्रश्लोकः- |
| | | | |
| − | मधुकेन तुगाक्षीर्या पिप्पल्या क्षौद्रसर्पिषा|
| + | करप्रचितिके पादे दश षट् च महर्षिणा| |
| | | | |
| − | त्रिफला सितया चापि युक्ता सिद्धं रसायनम्||४५||
| + | रसायनानां सिद्धानां संयोगाः समुदाहृताः||६६|| |
| | | | |
| − | (इति त्रिफलारसायनमपरम्)|
| + | tatra ślōkaḥ- |
| | | | |
| − | madhukēna tugākṣīryā pippalyā kṣaudrasarpiṣā|
| + | karapracitikē pādē daśa ṣaṭ ca maharṣiṇā| |
| | | | |
| − | triphalā sitayā cāpi yuktā siddhaṁ rasāyanam||45||
| + | rasāyanānāṁ siddhānāṁ saṁyōgāḥsamudāhr̥tāḥ||66|| |
| | | | |
| − | (iti triphalārasāyanamaparam)|
| + | tatra shlokaH- |
| | | | |
| − | madhukena tugAkShIryA pippalyA kShaudrasarpiShA|
| + | karapracitike pAde dasha ShaT ca maharShiNA| |
| | | | |
| − | triphalA sitayA cApi yuktA siddhaM rasAyanam||45||
| + | rasAyanAnAM siddhAnAM saMyogAH samudAhRutAH||66|| |
| | | | |
| − | (iti triphalArasAyanamaparam)|
| + | Now the summing up verses – |
| | | | |
| − | ''Triphala'' mixed with ''madhuka, tugaksheeri, pippali'' along with honey and ghee or ''triphala'' with sugar is an effective ''rasayana''. [45] | + | In the quarter on hand plucked ''amalaki'' fruits sixteen ''rasayana'' formulations have been described by the great sages. [66] |
| | | | |
| − | ===== ''Triphala Rasayana'' =====
| + | इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते चिकित्सास्थाने रसायनाध्याये करप्रचितीयो नाम रसायनपादस्तृतीयः||३|| |
| | | | |
| − | सर्वलौहैः सुवर्णेन वचयामधुसर्पिषा|
| + | ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsāsthānē rasāyanādhyāyē karapracitīyō nāma rasāyanapādastr̥tīyaḥ||3|| |
| | | | |
| − | विडङ्गपिप्पलीभ्यां च त्रिफला लवणेन च||४६||
| + | ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye karapracitIyo nAma rasAyanapAdastRutIyaH||3|| |
| | | | |
| − | संवत्सरप्रयोगेण मेधास्मृतिबलप्रदा|
| + | 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] |
| | | | |
| − | भवत्यायुःप्रदा धन्याजरारोगनिबर्हणी||४७||
| + | ==== Part IV: ''Ayurvedasamutthaniyam Rasayana Pada'' ==== |
| | + | |
| | + | अथात आयुर्वेदसमुत्थानीयं रसायनपादं व्याख्यास्यामः||१|| |
| | | | |
| − | (इति त्रिफलारसायनमपरम्)|
| + | इति ह स्माह भगवानात्रेयः||२|| |
| | | | |
| − | sarvalauhaiḥ suvarṇēna vacayā madhusarpiṣā|
| + | athāta āyurvēdasamutthānīyaṁ rasāyanapādaṁ vyākhyāsyāmaḥ||1|| |
| | | | |
| − | viḍaṅgapippalībhyāṁ ca triphalā lavaṇēna ca||46||
| + | iti ha smāha bhagavānātrēyaḥ||2|| |
| | | | |
| − | saṁvatsaraprayōgēṇa mēdhāsmr̥tibalapradā|
| + | athAta AyurvedasamutthAnIyaM rasAyanapAdaM vyAkhyAsyAmaH||1|| |
| | | | |
| − | bhavatyāyuḥpradā dhanyājarārōganibarhaṇī||47||
| + | iti ha smAha bhagavAnAtreyaH||2|| |
| | | | |
| − | (iti trphalārasāyanamaparam)| | + | 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] |
| | | | |
| − | sarvalauhaiH [1] suvarNena vacayA madhusarpiShA|
| + | 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|| |
| | | | |
| − | viDa~ggapippalIbhyAM ca triphalA lavaNena ca||46||
| + | r̥ṣayaḥ khalu kadācicchālīnā yāyāvarāśca grāmyauṣadhyāhārāḥ santaḥ sāmpannikā mandacēṣṭā nātikalyāśca prāyēṇa babhūvuḥ| |
| | | | |
| − | saMvatsaraprayogeNa medhAsmRutibalapradA|
| + | tē sarvāsāmitikartavyatānāmasamarthāḥ santō grāmyavāsakr̥tamātmadōṣaṁ matvā pūrvanivāsamapagatagrāmyadōṣaṁ śivaṁ puṇyamudāraṁ mēdhyamagamyamasukr̥tibhirgaṅgāprabhavamamaragandharvakinnarānucaritamanēkaratnanicayamacintyādbhutaprabhāvaṁ brahmarṣiśiddhacāraṇānucaritaṁ divyatīrthauṣadhiprabhavamatiśaraṇyaṁ himavantamamarādhipatiguptaṁ jagmurbhr̥gu, aṅgira, atri, vasiṣṭha, kaśyapa, Agastya, pulastya, Vāmadēva, Asita, Gautamaprabhr̥tayō maharṣayaḥ||3|| |
| | | | |
| − | bhavatyAyuHpradA dhanyA jarAroganibarhaNI||47||
| + | 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|| |
| | | | |
| − | (iti triphalArasAyanamaparam)|
| + | 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] |
| | | | |
| − | ''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]
| + | 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|| |
| | | | |
| − | ===== Properties of ''Shilajatu rasayana'' =====
| + | 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|| |
| | | | |
| − | अनम्लं च कषायं च कटु पाके शिलाजतु|
| + | 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|| |
| | | | |
| − | नात्युष्णशीतं धातुभ्यश्चतुर्भ्यस्तस्यसम्भवः||४८||
| + | 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. |
| | | | |
| − | हेम्नश्च रजतात्ताम्राद्वरात् कृष्णायसादपि|
| + | 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] |
| | | | |
| − | रसायनं तद्विधिभिस्तद्वृष्यं तच्च रोगनुत्||४९||
| + | तच्छ्रुत्वा विबुधपतिवचनमृषयः सर्व एवामरवरमृग्भिस्तुष्टुवुः, प्रहृष्टाश्च तद्वचनमभिननन्दुश्चेति||५|| |
| | | | |
| − | वातपित्तकफघ्नैश्च निर्यूहैस्तत् सुभावितम्|
| + | tacchrutvā vibudhapativacanamr̥ṣayaḥ sarva ēvāmaravaramr̥gbhistuṣṭuvuḥ, prahr̥ṣṭāśca tadvacanamabhinananduścēti||5|| |
| | | | |
| − | वीर्योत्कर्षं परं याति सर्वैरेकैकशोऽपि वा||५०||
| + | tacchrutvA vibudhapativacanamRuShayaH sarva evAmaravaramRugbhistuShTuvuH, prahRuShTAshca tadvacanamabhinanandushceti||5|| |
| | | | |
| − | anamlaṁ ca kaṣāyaṁ ca kaṭu pākē śilājatu|
| + | 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] |
| | | | |
| − | nātyuṣṇaśītaṁ dhātubhyaścaturbhyastasya sambhavaḥ||48||
| + | ===== ''Indrokta Rasayana'' ===== |
| | | | |
| − | hēmnaśca rajatāttāmrādvarāt kr̥ṣṇāyasādapi|
| + | 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|| |
| | | | |
| − | rasāyanaṁ tadvidhibhistadvr̥ṣyaṁ tacca rōganut||49||
| + | (इतीन्द्रोक्तं रसायनम्)| |
| | | | |
| − | vātapittakaphaghnaiśca niryūhaistat subhāvitam|
| + | 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|| |
| | | | |
| − | vīryōtkarṣaṁ paraṁ yāti sarvairēkaikaśō'pi vā||50||
| + | (itīndrōktaṁ rasāyanam)| |
| | | | |
| − | anamlaM ca kaShAyaM ca kaTu pAke shilAjatu|
| + | 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|| |
| | | | |
| − | nAtyuShNashItaM dhAtubhyashcaturbhyastasya sambhavaH||48||
| + | (itIndroktaM rasAyanam)| |
| | | | |
| − | hemnashca rajatAttAmrAdvarAt [1] kRuShNAyasAdapi|
| + | 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] |
| | | | |
| − | rasAyanaM tadvidhibhistadvRuShyaM tacca roganut||49||
| + | 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|| |
| | | | |
| − | vAtapittakaphaghnaishca niryUhaistat subhAvitam|
| + | 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|| |
| | | | |
| − | vIryotkarShaM paraM yAti sarvairekaikasho~api vA||50||
| + | 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|| |
| | | | |
| − | ''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] | + | ''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] |
| | | | |
| − | प्रक्षिप्तोद्धृतमप्येनत् पुनस्तत् प्रक्षिपेद्रसे|
| + | भवन्ति चात्र- |
| | | | |
| − | कोष्णे सप्ताहमेतेन विधिना तस्य भावना||५१||
| + | दिव्यानामोषधीनां यः प्रभावः स भवद्विधैः| |
| | + | |
| | + | शक्यः सोढुमशक्यस्तु स्यात् सोढुमकृतात्मभिः||८|| |
| | | | |
| − | पूर्वोक्तेन विधानेन लोहैश्चूर्णीकृतैः सह|
| + | ओषधीनां प्रभावेण तिष्ठतां स्वे च कर्मणि| |
| | | | |
| − | तत् पीतं पयसा दद्याद्दीर्घमायु सुखान्वितम्||५२||
| + | भवतां निखिलं श्रेयः सर्वमेवोपपत्स्यते||९|| |
| | | | |
| − | जराव्याधिप्रशमनं देहदार्ढ्यकरं परम्|
| + | वानप्रस्थैर्गृहस्थैश्च प्रयतैर्नियतात्मभिः| |
| | | | |
| − | मेधास्मृतिकरं धन्यं क्षीराशी तत् प्रयोजयेत्||५३||
| + | शक्या ओषधयो ह्येताः सेवितुं विषयाभिजाः||१०|| |
| | | | |
| − | प्रयोगः सप्तसप्ताहास्त्रयश्चैकश्च सप्तकः|
| + | bhavanti cātra- |
| | | | |
| − | निर्दिष्टस्त्रिविधस्तस्य परो मध्योऽवरस्तथा||५४||
| + | divyānāmōṣadhīnāṁ yaḥ prabhāvaḥ sa bhavadvidhaiḥ| |
| | | | |
| − | पलमर्धपलं कर्षो मात्रा तस्य त्रिधा मता |
| + | śakyaḥ sōḍhumaśakyastu syāt sōḍhumakr̥tātmabhiḥ||8|| |
| | | | |
| − | prakṣiptōddhr̥tamapyēnat punastat prakṣipēdrasē|
| + | ōṣadhīnāṁ prabhāvēṇa tiṣṭhatāṁ svē ca karmaṇi| |
| | | | |
| − | kōṣṇē saptāhamētēna vidhinā tasyabhāvanā||51||
| + | bhavatāṁ nikhilaṁ śrēyaḥ sarvamēvōpapatsyatē||9|| |
| | | | |
| − | pūrvōktēna vidhānēna lōhaiścūrṇīkr̥taiḥ saha|
| + | vānaprasthairgr̥hasthaiśca prayatairniyatātmabhiḥ| |
| | | | |
| − | tat pītaṁ payasā dadyāddīrghamāyuḥ sukhānvitam||52||
| + | śakyā ōṣadhayō hyētāḥ sēvituṁ viṣayābhijāḥ||10|| |
| | | | |
| − | jarāvyādhipraśamanaṁ dēhadārḍhyakaraṁ param|
| + | bhavanti cAtra- |
| | | | |
| − | mēdhāsmr̥tikaraṁ dhanyaṁ kṣīrāśī tat prayōjayēt||53||
| + | divyAnAmoShadhInAM yaH prabhAvaH sa bhavadvidhaiH| |
| | | | |
| − | prayōgaḥ saptasaptāhāstrayaścaikaśca saptakaḥ|
| + | shakyaH soDhumashakyastu syAt soDhumakRutAtmabhiH||8|| |
| | | | |
| − | nirdiṣṭastrividhastasya parō madhyō'varastathā||54||
| + | oShadhInAM prabhAveNa tiShThatAM sve ca karmaNi| |
| | | | |
| − | palamardhapalaṁ karṣō mātrā tasya tridhā matā|
| + | bhavatAM nikhilaM shreyaH sarvamevopapatsyate||9|| |
| | | | |
| − | prakShiptoddhRutamapyenat [1] punastat prakShipedrase|
| + | vAnaprasthairgRuhasthaishca prayatairniyatAtmabhiH| |
| | | | |
| − | koShNe saptAhametena vidhinA tasya bhAvanA||51||
| + | shakyA oShadhayo hyetAH sevituM viShayAbhijAH||10|| |
| | | | |
| − | pUrvoktena vidhAnena lohaishcUrNIkRutaiH saha|
| + | Here are the verses – |
| | | | |
| − | tat pItaM payasA dadyAddIrghamAyuH sukhAnvitam||52||
| + | 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] |
| | | | |
| − | jarAvyAdhiprashamanaM dehadArDhyakaraM param|
| + | यास्तु क्षेत्रगुणैस्तेषां मध्यमेन च कर्मणा| |
| | | | |
| − | medhAsmRutikaraM dhanyaM kShIrAshI tat prayojayet||53||
| + | मृदुवीर्यतरास्तासां विधिर्ज्ञेयः स एव तु||११|| |
| | | | |
| − | prayogaH saptasaptAhAstrayashcaikashca saptakaH|
| + | पर्येष्टुं ताः प्रयोक्तुं वा येऽसमर्थाः सुखार्थिनः| |
| | | | |
| − | nirdiShTastrividhastasya paro madhyo~avarastathA||54||
| + | रसायनविधिस्तेषामयमन्यः प्रशस्यते||१२|| |
| | | | |
| − | palamardhapalaM karSho mAtrA tasya tridhA matA|55|
| + | Yāstu kṣētraguṇaistēṣāṁ madhyamēna ca karmaṇā| |
| | | | |
| − | ''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]
| + | mr̥duvīryatarāstāsāṁ vidhirjñēyaḥ sa ēva tu||11|| |
| | | | |
| − | जातेर्विशेषं सविधिं तस्य वक्ष्याम्यतः परम्||५५||
| + | paryēṣṭuṁ tāḥ prayōktuṁ vā yē'samarthāḥ sukhārthinaḥ| |
| | | | |
| − | हेमाद्याः सूर्यसन्तप्ताः स्रवन्ति गिरिधातवः|
| + | rasāyanavidhistēṣāmayamanyaḥ praśasyatē||12|| |
| | | | |
| − | जत्वाभं मृदुमृत्स्नाच्छं यन्मलं तच्छिलाजतु||५६||
| + | yAstu [1] kShetraguNaisteShAM madhyamena ca karmaNA| |
| | | | |
| − | मधुरश्च सतिक्तश्च जपापुष्पनिभश्च यः|
| + | mRuduvIryatarAstAsAM vidhirj~jeyaH sa eva tu||11|| |
| | | | |
| − | कटुर्विपाके शीतश्च स सुवर्णस्य निस्रवः ||५७||
| + | paryeShTuM tAH prayoktuM vA ye~asamarthAH sukhArthinaH| |
| | | | |
| − | रूप्यस्य कटुकः श्वेतः शीतः स्वादु विपच्यते|
| + | rasAyanavidhisteShAmayamanyaH prashasyate||12|| |
| | | | |
| − | ताम्रस्य बर्हिकण्ठाभस्तिक्तोष्णः पच्यते कटु ||५८||
| + | 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] |
| | | | |
| − | यस्तु गुग्गुलुकाभासस्तिक्तको लवणान्वितः|
| + | बल्यानां जीवनीयानां बृंहणीयाश्च या दश| |
| | | | |
| − | कटुर्विपाके शीतश्च सर्वश्रेष्ठः स चायसः ||५९||
| + | वयसः स्थापनानां च खदिरस्यासनस्य च||१३|| |
| | | | |
| − | गोमूत्रगन्धयः सर्वे सर्वकर्मसु यौगिकाः|
| + | खर्जूराणां मधूकानां मुस्तानामुत्पलस्य च| |
| | | | |
| − | रसायनप्रयोगेषु पश्चिमस्तु विशिष्यते ||६०||
| + | मृद्वीकानां विडङ्गानां वचायाश्चित्रकस्य च||१४|| |
| | | | |
| − | यथाक्रमं वातपित्ते श्लेष्मपित्ते कफे त्रिषु|
| + | शतावर्याः पयस्यायाः पिप्पल्या जोङ्गकस्य च| |
| | | | |
| − | विशेषतः प्रशस्यन्ते मला हेमादिधातुजाः ||६१||
| + | ऋध्द्या नागबलायाश्च द्वारदाया धवस्य च||१५|| |
| | | | |
| − | jātērviśēṣaṁ savidhiṁ tasya vakṣyāmyataḥ param||55||
| + | त्रिफलाकण्टकार्योश्च विदार्याश्चन्दनस्य च| |
| | | | |
| − | hēmādyāḥ sūryasantaptāḥ sravanti giridhātavaḥ|
| + | इक्षूणां शरमूलानां श्रीपर्ण्यास्तिनिशस्य च||१६|| |
| | | | |
| − | jatvābhaṁ mr̥du mr̥tsnācchaṁ yanmalaṁ tacchilājatu||56||
| + | रसाः पृथक् पृथग्ग्राह्याः पलाशक्षार एव च| |
| | | | |
| − | madhuraśca satiktaśca japāpuṣpanibhaśca yaḥ|
| + | एषां पलोन्मितान् भागान् पयो गव्यं चतुर्गुणम्||१७|| |
| | | | |
| − | kaṭurvipākē śītaśca sa suvarṇasya nisravaḥ||57||
| + | द्वे पात्रे तिलतैलस्य द्वे च गव्यस्य सर्पिषः| |
| | | | |
| − | rūpyasya kaṭukaḥ śvētaḥ śītaḥ svādu vipacyatē|
| + | तत् साध्यं सर्वमेकत्र सुसिद्धं स्नेहमुद्धरेत्||१८|| |
| | | | |
| − | tāmrasya barhikaṇṭhābhastiktōṣṇaḥ pacyatē kaṭu||58||
| + | तत्रामलकचूर्णानामाढकं शतभावितम् | |
| | | | |
| − | yastu guggulukābhāsastiktakō lavaṇānvitaḥ|
| + | स्वरसेनैव दातव्यं क्षौद्रस्याभिनवस्य च||१९|| |
| | | | |
| − | kaṭurvipākē śītaśca sarvaśrēṣṭhaḥ sa cāyasaḥ||59||
| + | शर्कराचूर्णपात्रं च प्रस्थमेकं प्रदापयेत्| |
| | | | |
| − | gōmūtragandhayaḥ sarvē sarvakarmasu yaugikāḥ|
| + | तुगाक्षीर्याः सपिप्पल्याः स्थाप्यं सम्मूर्च्छितं च तत्||२०|| |
| | | | |
| − | rasāyanaprayōgēṣu paścimastu viśiṣyatē||60||
| + | सुचौक्षे मार्तिके कुम्भे मासार्धं घृतभाविते| |
| | | | |
| − | yathākramaṁ vātapittē ślēṣmapittē kaphē triṣu|
| + | मात्रामग्निसमां तस्य तत ऊर्ध्वं प्रयोजयेत्||२१|| |
| | | | |
| − | viśēṣataḥ praśasyantē malā hēmādidhātujāḥ||61||
| + | हेमताम्रप्रवालानामयसः स्फटिकस्य च| |
| | | | |
| − | jAtervisheShaM savidhiM tasya vakShyAmyataH param||55||
| + | मुक्तावैदूर्यशङ्खानां चूर्णानां रजतस्य च||२२|| |
| | | | |
| − | hemAdyAH sUryasantaptAH sravanti giridhAtavaH|
| + | प्रक्षिप्य षोडशीं मात्रां विहायायासमैथुनम्| |
| | | | |
| − | jatvAbhaM mRudu mRutsnAcchaM yanmalaM tacchilAjatu||56||
| + | जीर्णे जीर्णे च भुञ्जीत षष्टिकं क्षीरसर्पिषा||२३|| |
| | | | |
| − | madhurashca satiktashca japApuShpanibhashca yaH|
| + | सर्वरोगप्रशमनं वृष्यमायुष्यमुत्तमम्| |
| | | | |
| − | kaTurvipAke shItashca sa suvarNasya nisravaH||57||
| + | सत्त्वस्मृतिशरीराग्निबुद्धीन्द्रियबलप्रदम्||२४|| |
| | | | |
| − | rUpyasya kaTukaH shvetaH shItaH svAdu vipacyate|
| + | परमूर्जस्करं चैव वर्णस्वरकरं तथा| |
| | | | |
| − | tAmrasya barhikaNThAbhastiktoShNaH pacyate kaTu||58||
| + | विषालक्ष्मीप्रशमनं सर्ववाचोगतप्रदम्||२५|| |
| | | | |
| − | yastu guggulukAbhAsastiktako lavaNAnvitaH|
| + | सिद्धार्थतां चाभिनवं वयश्च प्रजाप्रियत्वं च यशश्च लोके| |
| | | | |
| − | kaTurvipAke shItashca sarvashreShThaH sa cAyasaH||59||
| + | प्रयोज्यमिच्छद्भिरिदं यथावद्रसायनं ब्राह्ममुदारवीर्यम्||२६|| |
| | | | |
| − | gomUtragandhayaH sarve sarvakarmasu yaugikAH|
| + | (इतीन्द्रोक्तरसायनमपरम्)| |
| | | | |
| − | rasAyanaprayogeShu pashcimastu vishiShyate||60||
| + | balyānāṁ jīvanīyānāṁ br̥ṁhaṇīyāśca yā daśa| |
| | | | |
| − | yathAkramaM vAtapitte shleShmapitte kaphe triShu|
| + | vayasaḥ sthāpanānāṁ ca khadirasyāsanasya ca||13|| |
| | | | |
| − | visheShataH prashasyante malA hemAdidhAtujAH||61||
| + | kharjūrāṇāṁ madhūkānāṁ mustānāmutpalasya ca| |
| | | | |
| − | 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]
| + | mr̥dvīkānāṁ viḍaṅgānāṁ vacāyāścitrakasya ca||14|| |
| | | | |
| − | शिलाजतुप्रयोगेषु विदाहीनि गुरूणि च|
| + | śatāvaryāḥ payasyāyāḥ pippalyā jōṅgakasya ca| |
| | | | |
| − | वर्जयेत् सर्वकालं तु कुलत्थान् परिवर्जयेत्||६२||
| + | r̥dhdyā nāgabalāyāśca dvāradāyā dhavasya ca||15|| |
| | | | |
| − | ते ह्यत्यन्तविरुद्धत्वादश्मनो भेदनाः परम्|
| + | triphalākaṇṭakāryōśca vidāryāścandanasya ca| |
| | | | |
| − | लोके दृष्टास्ततस्तेषां प्रयोगःप्रतिषिध्यते||६३||
| + | ikṣūṇāṁ śaramūlānāṁ śrīparṇyāstiniśasya ca||16|| |
| | | | |
| − | पयांसि तक्राणि रसाः सयूषास्तोयं समूत्रा विविधाः कषायाः|
| + | rasāḥ pr̥thak pr̥thaggrāhyāḥ palāśakṣāra ēva ca| |
| | | | |
| − | आलोडनार्थं गिरिजस्य शस्तास्ते ते प्रयोज्याः प्रसमीक्ष्यकार्यम्||६४||
| + | ēṣāṁ palōnmitān bhāgān payō gavyaṁ caturguṇam||17|| |
| | | | |
| − | न सोऽस्ति रोगो भुवि साध्यरूपः शिलाह्वयं यं न जयेत् प्रसह्य|
| + | dvē pātrē tilatailasya dvē ca gavyasya sarpiṣaḥ| |
| | + | |
| | + | tat sādhyaṁ sarvamēkatra susiddhaṁ snēhamuddharēt||18|| |
| | | | |
| − | तत् कालयोगैर्विधिभिः प्रयुक्तं स्वस्थस्य चोर्जां विपुलां ददाति||६५||
| + | tatrāmalakacūrṇānāmāḍhakaṁ śatabhāvitam| |
| | | | |
| − | (इति शिलाजतुरसायनम्)|
| + | svarasēnaiva dātavyaṁ kṣaudrasyābhinavasya ca||19|| |
| | | | |
| − | śilājatuprayōgēṣu vidāhīni gurūṇica|
| + | śarkarācūrṇapātraṁ ca prasthamēkaṁ pradāpayēt| |
| | | | |
| − | varjayēt sarvakālaṁ tu kulatthānparivarjayēt||62||
| + | tugākṣīryāḥ sapippalyāḥ sthāpyaṁ sammūrcchitaṁ ca tat||20|| |
| | | | |
| − | tē hyatyantaviruddhatvādaśmanō bhēdanāḥ param|
| + | sucaukṣē mārtikē kumbhē māsārdhaṁ ghr̥tabhāvitē| |
| | | | |
| − | lōkē dr̥ṣṭāstatastēṣāṁ prayōgaḥ pratiṣidhyatē||63||
| + | mātrāmagnisamāṁ tasya tata ūrdhvaṁ prayōjayēt||21|| |
| | | | |
| − | payāṁsi takrāṇirasāḥ sayūṣāstōyaṁ samūtrā vividhāḥ kaṣāyāḥ|
| + | hēmatāmrapravālānāmayasaḥ sphaṭikasya ca| |
| | | | |
| − | ālōḍanārthaṁ girijasya śastāstē tē prayōjyāḥ prasamīkṣya kāryam||64||
| + | muktāvaidūryaśaṅkhānāṁ cūrṇānāṁ rajatasya ca||22|| |
| | | | |
| − | na sō'sti rōgō bhuvi sādhyarūpaḥ śilāhvayaṁ yaṁ na jayēt prasahya|
| + | prakṣipya ṣōḍaśīṁ mātrāṁ vihāyāyāsamaithunam| |
| − |
| |
| − | tat kālayōgairvidhibhiḥ prayuktaṁ svasthasya cōrjāṁ vipulāṁ dadāti||65||
| |
| | | | |
| − | (iti śilājaturasāyanam)|
| + | jīrṇē jīrṇē ca bhuñjīta ṣaṣṭikaṁ kṣīrasarpiṣā||23|| |
| | | | |
| − | shilAjatuprayogeShu vidAhIni gurUNi ca|
| + | sarvarōgapraśamanaṁ vr̥ṣyamāyuṣyamuttamam| |
| | | | |
| − | varjayet sarvakAlaM tu kulatthAn [1] parivarjayet||62||
| + | sattvasmr̥tiśarīrāgnibuddhīndriyabalapradam||24|| |
| | | | |
| − | te hyatyantaviruddhatvAdashmano bhedanAH param|
| + | paramūrjaskaraṁ caiva varṇasvarakaraṁ tathā| |
| | | | |
| − | loke dRuShTAstatasteShAM prayogaH pratiShidhyate||63||
| + | viṣālakṣmīpraśamanaṁ sarvavācōgatapradam||25|| |
| | | | |
| − | payAMsi takrANi [2] rasAH sayUShAstoyaM samUtrA vividhAH kaShAyAH|
| + | siddhārthatāṁ cābhinavaṁ vayaśca prajāpriyatvaṁ ca yaśaśca lōkē| |
| − |
| |
| − | 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||
| + | prayōjyamicchadbhiridaṁ yathāvadrasāyanaṁ brāhmamudāravīryam||26|| |
| | | | |
| − | (iti shilAjaturasAyanam)| | + | (itīndrōktarasāyanamaparam)| |
| | | | |
| − | 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]
| + | balyAnAM jIvanIyAnAM bRuMhaNIyAshca yA dasha| |
| | + | |
| | + | vayasaH sthApanAnAM ca khadirasyAsanasya ca||13|| |
| | | | |
| − | तत्रश्लोकः-
| + | kharjUrANAM madhUkAnAM mustAnAmutpalasya ca| |
| | | | |
| − | करप्रचितिके पादे दश षट् च महर्षिणा|
| + | mRudvIkAnAM viDa~ggAnAM vacAyAshcitrakasya ca||14|| |
| | + | |
| | + | shatAvaryAH payasyAyAH pippalyA jo~ggakasya ca| |
| | | | |
| − | रसायनानां सिद्धानां संयोगाः समुदाहृताः||६६||
| + | RudhdyA nAgabalAyAshca dvAradAyA dhavasya ca||15|| |
| | | | |
| − | tatra ślōkaḥ-
| + | triphalAkaNTakAryoshca vidAryAshcandanasya ca| |
| | | | |
| − | karapracitikē pādē daśa ṣaṭ ca maharṣiṇā|
| + | ikShUNAM sharamUlAnAM shrIparNyAstinishasya ca||16|| |
| | | | |
| − | rasāyanānāṁ siddhānāṁ saṁyōgāḥsamudāhr̥tāḥ||66||
| + | rasAH pRuthak pRuthaggrAhyAH palAshakShAra eva ca| |
| | | | |
| − | tatra shlokaH-
| + | eShAM palonmitAn bhAgAn payo gavyaM caturguNam||17|| |
| | | | |
| − | karapracitike pAde dasha ShaT ca maharShiNA|
| + | dve pAtre tilatailasya dve ca gavyasya sarpiShaH| |
| | | | |
| − | rasAyanAnAM siddhAnAM saMyogAH samudAhRutAH||66||
| + | tat sAdhyaM sarvamekatra susiddhaM snehamuddharet||18|| |
| | + | |
| | + | tatrAmalakacUrNAnAmADhakaM shatabhAvitam| |
| | | | |
| − | Now the summing up verses –
| + | svarasenaiva dAtavyaM kShaudrasyAbhinavasya ca||19|| |
| | | | |
| − | In the quarter on hand plucked ''amalaki'' fruits sixteen ''rasayana'' formulations have been described by the great sages. [66]
| + | sharkarAcUrNapAtraM ca prasthamekaM pradApayet| |
| | | | |
| − | इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते चिकित्सास्थाने रसायनाध्याये करप्रचितीयो नाम रसायनपादस्तृतीयः||३||
| + | tugAkShIryAH sapippalyAH sthApyaM sammUrcchitaM ca tat||20|| |
| | | | |
| − | ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsāsthānē rasāyanādhyāyē karapracitīyō nāma rasāyanapādastr̥tīyaḥ||3||
| + | sucaukShe mArtike kumbhe mAsArdhaM ghRutabhAvite| |
| | | | |
| − | ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne rasAyanAdhyAye karapracitIyo nAma rasAyanapAdastRutIyaH||3||
| + | mAtrAmagnisamAM tasya tata UrdhvaM prayojayet||21|| |
| | | | |
| − | 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]
| + | hematAmrapravAlAnAmayasaH sphaTikasya ca| |
| | | | |
| − | ==== Part IV: ''Ayurvedasamutthaniyam Rasayanapadam'' ====
| + | muktAvaidUryasha~gkhAnAM cUrNAnAM rajatasya ca||22|| |
| − |
| |
| − | अथात आयुर्वेदसमुत्थानीयं रसायनपादं व्याख्यास्यामः||१||
| |
| | | | |
| − | इति ह स्माह भगवानात्रेयः||२||
| + | prakShipya ShoDashIM mAtrAM vihAyAyAsamaithunam| |
| | | | |
| − | athāta āyurvēdasamutthānīyaṁ rasāyanapādaṁ vyākhyāsyāmaḥ||1||
| + | jIrNe jIrNe ca bhu~jjIta ShaShTikaM kShIrasarpiShA||23|| |
| | | | |
| − | iti ha smāha bhagavānātrēyaḥ||2||
| + | sarvarogaprashamanaM vRuShyamAyuShyamuttamam| |
| | | | |
| − | athAta AyurvedasamutthAnIyaM rasAyanapAdaM vyAkhyAsyAmaH||1||
| + | sattvasmRutisharIrAgnibuddhIndriyabalapradam||24|| |
| | | | |
| − | iti ha smAha bhagavAnAtreyaH||2||
| + | paramUrjaskaraM caiva varNasvarakaraM tathA| |
| | | | |
| − | 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]
| + | viShAlakShmIprashamanaM sarvavAcogatapradam||25|| |
| | | | |
| − | ऋषयः खलु कदाचिच्छालीना यायावराश्च ग्राम्यौषध्याहाराः सन्तः साम्पन्निका मन्दचेष्टा नातिकल्याश्च प्रायेण बभूवुः|
| + | siddhArthatAM cAbhinavaM vayashca prajApriyatvaM ca yashashca loke| |
| − |
| |
| − | 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|
| + | prayojyamicchadbhiridaM yathAvadrasAyanaM brAhmamudAravIryam||26|| |
| | | | |
| − | tē sarvāsāmitikartavyatānāmasamarthāḥ santō grāmyavāsakr̥tamātmadōṣaṁ matvā pūrvanivāsamapagatagrāmyadōṣaṁ śivaṁ puṇyamudāraṁ mēdhyamagamyamasukr̥tibhirgaṅgāprabhavamamaragandharvakinnarānucaritamanēkaratnanicayamacintyādbhutaprabhāvaṁ brahmarṣiśiddhacāraṇānucaritaṁ divyatīrthauṣadhiprabhavamatiśaraṇyaṁ himavantamamarādhipatiguptaṁ jagmurbhr̥gu, aṅgira, atri, vasiṣṭha, kaśyapa, Agastya, pulastya, Vāmadēva, Asita, Gautamaprabhr̥tayō maharṣayaḥ||3||
| + | (itIndroktarasAyanamaparam)| |
| | | | |
| − | RuShayaH khalu kadAcicchAlInA yAyAvarAshca [1] grAmyauShadhyAhArAH santaH sAmpannikA mandaceShTA nAtikalyAshca prAyeNa babhUvuH|
| + | 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] |
| − |
| |
| − | 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]
| + | समर्थानामरोगाणां धीमतां नियतात्मनाम्| |
| | | | |
| − | 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||
| + | कुटीप्रवेशः क्षणिनां परिच्छदवतां हितः||२७|| |
| | | | |
| − | 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||
| + | अतोऽन्यथा तु ये तेषां सौर्यमारुतिको विधिः| |
| | | | |
| − | tAnindraH sahasradRugamaragururabravIt- svAgataM brahmavidAM j~jAnatapodhanAnAM brahmarShINAm|
| + | तयोः श्रेष्ठतरः पूर्वो विधिः सतुसुदुष्करः||२८|| |
| − | 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.
| + | रसायनविधिभ्रंशाज्जायेरन् व्याधयो यदि| |
| | | | |
| − | 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]
| + | यथास्वमौषधं तेषां कार्यं मुक्त्वा रसायनम्||२९|| |
| | | | |
| − | तच्छ्रुत्वा विबुधपतिवचनमृषयः सर्व एवामरवरमृग्भिस्तुष्टुवुः, प्रहृष्टाश्च तद्वचनमभिननन्दुश्चेति||५||
| + | samarthānāmarōgāṇāṁ dhīmatāṁ niyatātmanām| |
| | | | |
| − | tacchrutvā vibudhapativacanamr̥ṣayaḥ sarva ēvāmaravaramr̥gbhistuṣṭuvuḥ, prahr̥ṣṭāśca tadvacanamabhinananduścēti||5||
| + | kuṭīpravēśaḥ kṣaṇināṁ paricchadavatāṁ hitaḥ||27|| |
| | | | |
| − | tacchrutvA vibudhapativacanamRuShayaH sarva evAmaravaramRugbhistuShTuvuH, prahRuShTAshca tadvacanamabhinanandushceti||5||
| + | atō'nyathā tu yē tēṣāṁ sauryamārutikō vidhiḥ| |
| | | | |
| − | 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]
| + | tayōḥ śrēṣṭhataraḥ pūrvō vidhiḥ sa tu suduṣkaraḥ||28|| |
| | | | |
| − | ===== ''Indrokta Rasayana'' =====
| + | rasāyanavidhibhraṁśājjāyēran vyādhayō yadi| |
| | | | |
| − | 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||
| + | yathāsvamauṣadhaṁ tēṣāṁ kāryaṁ muktvā rasāyanam||29|| |
| | | | |
| − | (इतीन्द्रोक्तं रसायनम्)|
| + | samarthAnAmarogANAM dhImatAM niyatAtmanAm| |
| | | | |
| − | athēndrastadāyurvēdāmr̥tamr̥ṣibhyaḥ - saṅkramyōvāca- ētat sarvamanuṣṭhēyam,
| + | kuTIpraveshaH kShaNinAM [1] paricchadavatAM hitaH||27|| |
| − | 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)|
| + | ato~anyathA tu ye teShAM sauryamArutiko vidhiH| |
| | | | |
| − | 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||
| + | tayoH shreShThataraH pUrvo vidhiH sa tu suduShkaraH||28|| |
| | | | |
| − | (itIndroktaM rasAyanam)|
| + | rasAyanavidhibhraMshAjjAyeran vyAdhayo yadi| |
| | | | |
| − | 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]
| + | yathAsvamauShadhaM teShAM kAryaM muktvA rasAyanam||29|| |
| | | | |
| − | 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 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] |
| − | 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||
| + | ===== ''Achara Rasayana'' ===== |
| | | | |
| − | 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||
| + | सत्यवादिनमक्रोधं निवृत्तं मद्यमैथुनात्| |
| | | | |
| − | ''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]
| + | अहिंसकमनायासं प्रशान्तं प्रियवादिनम्||३०|| |
| | | | |
| − | भवन्ति चात्र-
| + | जपशौचपरं धीरं दाननित्यं तपस्विनम्| |
| | | | |
| − | दिव्यानामोषधीनां यः प्रभावः स भवद्विधैः|
| + | देवगोब्राह्मणाचार्यगुरुवृद्धार्चने रतम्||३१|| |
| − |
| |
| − | शक्यः सोढुमशक्यस्तु स्यात् सोढुमकृतात्मभिः||८||
| |
| | | | |
| − | ओषधीनां प्रभावेण तिष्ठतां स्वे च कर्मणि|
| + | आनृशंस्यपरं नित्यं नित्यं करुणवेदिनम् | |
| | | | |
| − | भवतां निखिलं श्रेयः सर्वमेवोपपत्स्यते||९||
| + | समजागरणस्वप्नं नित्यं क्षीरघृताशिनम्||३२|| |
| | | | |
| − | वानप्रस्थैर्गृहस्थैश्च प्रयतैर्नियतात्मभिः|
| + | देशकालप्रमाणज्ञं युक्तिज्ञमनहङ्कृतम्| |
| | | | |
| − | शक्या ओषधयो ह्येताः सेवितुं विषयाभिजाः||१०||
| + | शस्ताचारमसङ्कीर्णमध्यात्मप्रवणेन्द्रियम्||३३|| |
| | | | |
| − | bhavanti cātra-
| + | उपासितारं वृद्धानामास्तिकानां जितात्मनाम्| |
| | | | |
| − | divyānāmōṣadhīnāṁ yaḥ prabhāvaḥ sa bhavadvidhaiḥ|
| + | धर्मशास्त्रपरं विद्यान्नरं नित्यरसायनम्||३४|| |
| | | | |
| − | śakyaḥ sōḍhumaśakyastu syāt sōḍhumakr̥tātmabhiḥ||8||
| + | गुणैरेतैः समुदितैः प्रयुङ्क्ते यो रसायनम्| |
| | | | |
| − | ōṣadhīnāṁ prabhāvēṇa tiṣṭhatāṁ svē ca karmaṇi|
| + | रसायनगुणान् सर्वान् यथोक्तान् स समश्नुते||३५|| |
| | | | |
| − | bhavatāṁ nikhilaṁ śrēyaḥ sarvamēvōpapatsyatē||9||
| + | (इत्याचाररसायनम्)| |
| | | | |
| − | vānaprasthairgr̥hasthaiśca prayatairniyatātmabhiḥ|
| + | satyavādinamakrōdhaṁ nivr̥ttaṁ madyamaithunāt| |
| | | | |
| − | śakyā ōṣadhayō hyētāḥ sēvituṁ viṣayābhijāḥ||10||
| + | ahiṁsakamanāyāsaṁ praśāntaṁ priyavādinam||30|| |
| | | | |
| − | bhavanti cAtra-
| + | japaśaucaparaṁ dhīraṁ dānanityaṁ tapasvinam| |
| | | | |
| − | divyAnAmoShadhInAM yaH prabhAvaH sa bhavadvidhaiH|
| + | dēvagōbrāhmaṇācāryaguruvr̥ddhārcanē ratam||31|| |
| | | | |
| − | shakyaH soDhumashakyastu syAt soDhumakRutAtmabhiH||8||
| + | ānr̥śaṁsyaparaṁ nityaṁ nityaṁ karuṇavēdinam | |
| | | | |
| − | oShadhInAM prabhAveNa tiShThatAM sve ca karmaNi|
| + | samajāgaraṇasvapnaṁ nityaṁ kṣīraghr̥tāśinam||32|| |
| | | | |
| − | bhavatAM nikhilaM shreyaH sarvamevopapatsyate||9||
| + | dēśakālapramāṇajñaṁ yuktijñamanahaṅkr̥tam| |
| | | | |
| − | vAnaprasthairgRuhasthaishca prayatairniyatAtmabhiH|
| + | śastācāramasaṅkīrṇamadhyātmapravaṇēndriyam||33|| |
| | | | |
| − | shakyA oShadhayo hyetAH sevituM viShayAbhijAH||10||
| + | upāsitāraṁ vr̥ddhānāmāstikānāṁ jitātmanām| |
| | | | |
| − | Here are the verses –
| + | dharmaśāstraparaṁ vidyānnaraṁ nityarasāyanam||34|| |
| | | | |
| − | 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]
| + | guṇairētaiḥ samuditaiḥ prayuṅktē yō rasāyanam| |
| | | | |
| − | यास्तु क्षेत्रगुणैस्तेषां मध्यमेन च कर्मणा|
| + | rasāyanaguṇān sarvān yathōktān sa samaśnutē||35|| |
| | | | |
| − | मृदुवीर्यतरास्तासां विधिर्ज्ञेयः स एव तु||११||
| + | (ityācārarasāyanam)| |
| | | | |
| − | पर्येष्टुं ताः प्रयोक्तुं वा येऽसमर्थाः सुखार्थिनः|
| + | satyavAdinamakrodhaM nivRuttaM madyamaithunAt| |
| | | | |
| − | रसायनविधिस्तेषामयमन्यः प्रशस्यते||१२||
| + | ahiMsakamanAyAsaM prashAntaM priyavAdinam||30|| |
| | | | |
| − | Yāstu kṣētraguṇaistēṣāṁ madhyamēna ca karmaṇā|
| + | japashaucaparaM dhIraM dAnanityaM tapasvinam| |
| | | | |
| − | mr̥duvīryatarāstāsāṁ vidhirjñēyaḥ sa ēva tu||11||
| + | devagobrAhmaNAcAryaguruvRuddhArcane ratam||31|| |
| | | | |
| − | paryēṣṭuṁ tāḥ prayōktuṁ vā yē'samarthāḥ sukhārthinaḥ|
| + | AnRushaMsyaparaM nityaM nityaM karuNavedinam [1] | |
| | | | |
| − | rasāyanavidhistēṣāmayamanyaḥ praśasyatē||12||
| |
| | | | |
| − | yAstu [1] kShetraguNaisteShAM madhyamena ca karmaNA|
| + | samajAgaraNasvapnaM nityaM kShIraghRutAshinam||32|| |
| | | | |
| − | mRuduvIryatarAstAsAM vidhirj~jeyaH sa eva tu||11||
| + | deshakAlapramANaj~jaM yuktij~jamanaha~gkRutam| |
| | | | |
| − | paryeShTuM tAH prayoktuM vA ye~asamarthAH sukhArthinaH|
| + | shastAcAramasa~gkIrNamadhyAtmapravaNendriyam||33|| |
| | | | |
| − | rasAyanavidhisteShAmayamanyaH prashasyate||12||
| + | upAsitAraM vRuddhAnAmAstikAnAM jitAtmanAm| |
| | | | |
| − | 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]
| + | dharmashAstraparaM vidyAnnaraM nityarasAyanam||34|| |
| | | | |
| − | बल्यानां जीवनीयानां बृंहणीयाश्च या दश|
| + | guNairetaiH samuditaiH prayu~gkte yo rasAyanam| |
| | | | |
| − | वयसः स्थापनानां च खदिरस्यासनस्य च||१३||
| + | rasAyanaguNAn sarvAn yathoktAn sa samashnute||35|| |
| | | | |
| − | खर्जूराणां मधूकानां मुस्तानामुत्पलस्य च|
| + | (ityAcArarasAyanam)| |
| | | | |
| − | मृद्वीकानां विडङ्गानां वचायाश्चित्रकस्य च||१४||
| + | 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] |
| | | | |
| − | शतावर्याः पयस्यायाः पिप्पल्या जोङ्गकस्य च|
| + | यथास्थूलमनिर्वाह्य दोषाञ्छारीरमानसान्| |
| | | | |
| − | ऋध्द्या नागबलायाश्च द्वारदाया धवस्य च||१५||
| + | रसायनगुणैर्जन्तुर्युज्यते न कदाचन||३६|| |
| | | | |
| − | त्रिफलाकण्टकार्योश्च विदार्याश्चन्दनस्य च|
| + | योगा ह्यायुःप्रकर्षार्था जरारोगनिबर्हणाः| |
| | | | |
| − | इक्षूणां शरमूलानां श्रीपर्ण्यास्तिनिशस्य च||१६||
| + | मनःशरीरशुद्धानां सिध्यन्ति प्रयतात्मनाम्||३७|| |
| | | | |
| − | रसाः पृथक् पृथग्ग्राह्याः पलाशक्षार एव च|
| + | तदेतन्न भवेद्वाच्यं सर्वमेव हतात्मसु| |
| | | | |
| − | एषां पलोन्मितान् भागान् पयो गव्यं चतुर्गुणम्||१७||
| + | अरुजेभ्योऽद्विजातिभ्यः शुश्रूषा येषु नास्ति च||३८|| |
| | | | |
| − | द्वे पात्रे तिलतैलस्य द्वे च गव्यस्य सर्पिषः|
| + | yathāsthūlamanirvāhyadōṣāñchārīramānasān| |
| | | | |
| − | तत् साध्यं सर्वमेकत्र सुसिद्धं स्नेहमुद्धरेत्||१८||
| + | rasāyanaguṇairjanturyujyatē na kadācana||36|| |
| | | | |
| − | तत्रामलकचूर्णानामाढकं शतभावितम् |
| + | yōgā hyāyuḥprakarṣārthā jarārōganibarhaṇāḥ| |
| | | | |
| − | स्वरसेनैव दातव्यं क्षौद्रस्याभिनवस्य च||१९||
| + | manaḥśarīraśuddhānāṁ sidhyanti prayatātmanām||37|| |
| | | | |
| − | शर्कराचूर्णपात्रं च प्रस्थमेकं प्रदापयेत्|
| + | tadētanna bhavēdvācyaṁ sarvamēva hatātmasu| |
| | | | |
| − | तुगाक्षीर्याः सपिप्पल्याः स्थाप्यं सम्मूर्च्छितं च तत्||२०||
| + | arujēbhyō'dvijātibhyaḥ śuśrūṣā yēṣu nāsti ca||38|| |
| | | | |
| − | सुचौक्षे मार्तिके कुम्भे मासार्धं घृतभाविते|
| + | yathAsthUlamanirvAhya doShA~jchArIramAnasAn| |
| | | | |
| − | मात्रामग्निसमां तस्य तत ऊर्ध्वं प्रयोजयेत्||२१||
| + | rasAyanaguNairjanturyujyate na kadAcana||36|| |
| | | | |
| − | हेमताम्रप्रवालानामयसः स्फटिकस्य च|
| + | yogA hyAyuHprakarShArthA jarAroganibarhaNAH| |
| | | | |
| − | मुक्तावैदूर्यशङ्खानां चूर्णानां रजतस्य च||२२||
| + | manaHsharIrashuddhAnAM sidhyanti prayatAtmanAm||37|| |
| | | | |
| − | प्रक्षिप्य षोडशीं मात्रां विहायायासमैथुनम्|
| + | tadetanna bhavedvAcyaM sarvameva hatAtmasu| |
| | | | |
| − | जीर्णे जीर्णे च भुञ्जीत षष्टिकं क्षीरसर्पिषा||२३||
| + | arujebhyo~advijAtibhyaH [1] shushrUShA yeShu nAsti ca||38|| |
| | | | |
| − | सर्वरोगप्रशमनं वृष्यमायुष्यमुत्तमम्|
| + | 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] |
| | | | |
| − | सत्त्वस्मृतिशरीराग्निबुद्धीन्द्रियबलप्रदम्||२४||
| + | ये रसायनसंयोगा वृष्ययोगाश्च ये मताः| |
| | | | |
| − | परमूर्जस्करं चैव वर्णस्वरकरं तथा|
| + | यच्चौषधं विकाराणां सर्वं तद्वैद्यसंश्रयम्||३९|| |
| | | | |
| − | विषालक्ष्मीप्रशमनं सर्ववाचोगतप्रदम्||२५||
| + | प्राणाचार्यं बुधस्तस्माद्धीमन्तं वेदपारगम्| |
| | | | |
| − | सिद्धार्थतां चाभिनवं वयश्च प्रजाप्रियत्वं च यशश्च लोके|
| + | अश्विनाविव देवेन्द्रः पूजयेदतिशक्तितः||४०|| |
| | | | |
| − | प्रयोज्यमिच्छद्भिरिदं यथावद्रसायनं ब्राह्ममुदारवीर्यम्||२६||
| + | अश्विनौ देवभिषजौ यज्ञवाहाविति स्मृतौ| |
| | | | |
| − | (इतीन्द्रोक्तरसायनमपरम्)|
| + | यज्ञस्य हि शिरश्छिन्नं पुनस्ताभ्यां समाहितम्||४१|| |
| | | | |
| − | balyānāṁ jīvanīyānāṁ br̥ṁhaṇīyāśca yā daśa|
| + | प्रशीर्णा दशनाः पूष्णो नेत्रे नष्टे भगस्य च| |
| | | | |
| − | vayasaḥ sthāpanānāṁ ca khadirasyāsanasya ca||13||
| + | वज्रिणश्च भुजस्तम्भस्ताभ्यामेव चिकित्सितः||४२|| |
| | | | |
| − | kharjūrāṇāṁ madhūkānāṁ mustānāmutpalasya ca|
| + | चिकित्सितश्च शीतांशुर्गृहीतो राजयक्ष्मणा| |
| | | | |
| − | mr̥dvīkānāṁ viḍaṅgānāṁ vacāyāścitrakasya ca||14||
| + | सोमाभिपतितश्चन्द्रः कृतस्ताभ्यां पुनः सुखी||४३|| |
| | | | |
| − | śatāvaryāḥ payasyāyāḥ pippalyā jōṅgakasya ca|
| + | भार्गवश्च्यवनः कामी वृद्धः सन् विकृतिं गतः| |
| | | | |
| − | r̥dhdyā nāgabalāyāśca dvāradāyā dhavasya ca||15||
| + | वीतवर्णस्वरोपेतः कृतस्ताभ्यां पुनर्युवा||४४|| |
| | | | |
| − | triphalākaṇṭakāryōśca vidāryāścandanasya ca|
| + | एतैश्चान्यैश्च बहुभिः कर्मभिर्भिषगुत्तमौ| |
| | | | |
| − | ikṣūṇāṁ śaramūlānāṁ śrīparṇyāstiniśasya ca||16||
| + | बभूवतुर्भृशं पूज्याविन्द्रादीनांमहात्मनाम्||४५|| |
| | | | |
| − | rasāḥ pr̥thak pr̥thaggrāhyāḥ palāśakṣāra ēva ca|
| + | ग्रहाः स्तोत्राणि मन्त्राणि तथा नानाहवींषि च| |
| | | | |
| − | ēṣāṁ palōnmitān bhāgān payō gavyaṁ caturguṇam||17||
| + | धूम्राश्च पशवस्ताभ्यां प्रकल्प्यन्ते द्विजातिभिः||४६|| |
| | | | |
| − | dvē pātrē tilatailasya dvē ca gavyasya sarpiṣaḥ|
| + | प्रातश्च सवने सोमं शक्रोऽश्विभ्यां सहाश्नुते| |
| − |
| |
| − | tat sādhyaṁ sarvamēkatra susiddhaṁ snēhamuddharēt||18||
| |
| | | | |
| − | tatrāmalakacūrṇānāmāḍhakaṁ śatabhāvitam|
| + | सौत्रामण्यां च भगवानश्विभ्यां सह मोदते||४७|| |
| | | | |
| − | svarasēnaiva dātavyaṁ kṣaudrasyābhinavasya ca||19||
| + | इन्द्राग्नी चाश्विनौ चैव स्तूयन्ते प्रायशो द्विजैः| |
| | | | |
| − | śarkarācūrṇapātraṁ ca prasthamēkaṁ pradāpayēt|
| + | स्तूयन्ते वेदवाक्येषु न तथाऽन्या हि देवताः||४८|| |
| | | | |
| − | tugākṣīryāḥ sapippalyāḥ sthāpyaṁ sammūrcchitaṁ ca tat||20||
| + | अजरैरमरैस्तावद्विबुधैः साधिपैर्ध्रुवैः| |
| | | | |
| − | sucaukṣē mārtikē kumbhē māsārdhaṁ ghr̥tabhāvitē|
| + | पूज्येते प्रयतैरेवमश्विनौभिषजाविति||४९|| |
| | | | |
| − | mātrāmagnisamāṁ tasya tata ūrdhvaṁ prayōjayēt||21||
| + | मृत्युव्याधिजरावश्यैर्दुःखप्रायैः सुखार्थिभिः| |
| | | | |
| − | hēmatāmrapravālānāmayasaḥ sphaṭikasya ca|
| + | किं पुनर्भिषजो मर्त्यैः पूज्याः स्युर्नातिशक्तितः||५०|| |
| | | | |
| − | muktāvaidūryaśaṅkhānāṁ cūrṇānāṁ rajatasya ca||22||
| + | शीलवान्मतिमान् युक्तो द्विजातिः शास्त्रपारगः| |
| | | | |
| − | prakṣipya ṣōḍaśīṁ mātrāṁ vihāyāyāsamaithunam|
| + | प्राणिभिर्गुरुवत् पूज्यः प्राणाचार्यः स हि स्मृतः||५१|| |
| | | | |
| − | jīrṇē jīrṇē ca bhuñjīta ṣaṣṭikaṁ kṣīrasarpiṣā||23||
| + | yē rasāyanasaṁyōgā vr̥ṣyayōgāśca yē matāḥ| |
| | | | |
| − | sarvarōgapraśamanaṁ vr̥ṣyamāyuṣyamuttamam|
| + | yaccauṣadhaṁ vikārāṇāṁ sarvaṁ tadvaidyasaṁśrayam||39|| |
| | | | |
| − | sattvasmr̥tiśarīrāgnibuddhīndriyabalapradam||24||
| + | prāṇācāryaṁ budhastasmāddhīmantaṁ vēdapāragam| |
| | | | |
| − | paramūrjaskaraṁ caiva varṇasvarakaraṁ tathā|
| + | aśvināviva dēvēndraḥ pūjayēdatiśaktitaḥ||40|| |
| | | | |
| − | viṣālakṣmīpraśamanaṁ sarvavācōgatapradam||25||
| + | aśvinau dēvabhiṣajau yajñavāhāviti smr̥tau| |
| | | | |
| − | siddhārthatāṁ cābhinavaṁ vayaśca prajāpriyatvaṁ ca yaśaśca lōkē|
| + | yajñasya hi śiraśchinnaṁ punastābhyāṁ samāhitam||41|| |
| | | | |
| − | prayōjyamicchadbhiridaṁ yathāvadrasāyanaṁ brāhmamudāravīryam||26||
| + | praśīrṇā daśanāḥ pūṣṇō nētrē naṣṭē bhagasya ca| |
| | | | |
| − | (itīndrōktarasāyanamaparam)|
| + | vajriṇaśca bhujastambhastābhyāmēva cikitsitaḥ||42|| |
| | | | |
| − | balyAnAM jIvanIyAnAM bRuMhaNIyAshca yA dasha|
| + | cikitsitaśca śītāṁśurgr̥hītō rājayakṣmaṇā| |
| − |
| |
| − | vayasaH sthApanAnAM ca khadirasyAsanasya ca||13||
| |
| | | | |
| − | kharjUrANAM madhUkAnAM mustAnAmutpalasya ca|
| + | sōmābhipatitaścandraḥ kr̥tastābhyāṁ punaḥ sukhī||43|| |
| | | | |
| − | mRudvIkAnAM viDa~ggAnAM vacAyAshcitrakasya ca||14||
| + | bhārgavaścyavanaḥ kāmī vr̥ddhaḥ san vikr̥tiṁ gataḥ| |
| − |
| |
| − | shatAvaryAH payasyAyAH pippalyA jo~ggakasya ca|
| |
| | | | |
| − | RudhdyA nAgabalAyAshca dvAradAyA dhavasya ca||15||
| + | vītavarṇasvarōpētaḥ kr̥tastābhyāṁ punaryuvā||44|| |
| | | | |
| − | triphalAkaNTakAryoshca vidAryAshcandanasya ca|
| + | ētaiścānyaiśca bahubhiḥ karmabhirbhiṣaguttamau| |
| | | | |
| − | ikShUNAM sharamUlAnAM shrIparNyAstinishasya ca||16||
| + | babhūvaturbhr̥śaṁ pūjyāvindrādīnāṁ mahātmanām||45|| |
| | | | |
| − | rasAH pRuthak pRuthaggrAhyAH palAshakShAra eva ca|
| + | grahāḥ stōtrāṇi mantrāṇi tathā nānāhavīṁṣi ca| |
| | | | |
| − | eShAM palonmitAn bhAgAn payo gavyaM caturguNam||17||
| + | dhūmrāśca paśavastābhyāṁ prakalpyantē dvijātibhiḥ||46|| |
| | | | |
| − | dve pAtre tilatailasya dve ca gavyasya sarpiShaH|
| + | prātaśca savanē sōmaṁ śakrō'śvibhyāṁ sahāśnutē| |
| | | | |
| − | tat sAdhyaM sarvamekatra susiddhaM snehamuddharet||18||
| + | sautrāmaṇyāṁ ca bhagavānaśvibhyāṁ saha mōdatē||47|| |
| | | | |
| − | tatrAmalakacUrNAnAmADhakaM shatabhAvitam|
| + | indrāgnī cāśvinau caiva stūyantē prāyaśō dvijaiḥ| |
| | | | |
| − | svarasenaiva dAtavyaM kShaudrasyAbhinavasya ca||19||
| + | stūyantē vēdavākyēṣu na tathā'nyā hi dēvatāḥ||48|| |
| | | | |
| − | sharkarAcUrNapAtraM ca prasthamekaM pradApayet|
| + | ajarairamaraistāvadvibudhaiḥ sādhipairdhruvaiḥ| |
| | | | |
| − | tugAkShIryAH sapippalyAH sthApyaM sammUrcchitaM ca tat||20||
| + | pūjyētē prayatairēvamaśvinau bhiṣajāviti||49|| |
| | | | |
| − | sucaukShe mArtike kumbhe mAsArdhaM ghRutabhAvite|
| + | mr̥tyuvyādhijarāvaśyairduḥkhaprāyaiḥ sukhārthibhiḥ| |
| | | | |
| − | mAtrAmagnisamAM tasya tata UrdhvaM prayojayet||21||
| + | kiṁ punarbhiṣajō martyaiḥ pūjyāḥ syurnātiśaktitaḥ||50|| |
| | | | |
| − | hematAmrapravAlAnAmayasaH sphaTikasya ca|
| + | śīlavānmatimān yuktō dvijātiḥ śāstrapāragaḥ| |
| | | | |
| − | muktAvaidUryasha~gkhAnAM cUrNAnAM rajatasya ca||22||
| + | prāṇibhirguruvat pūjyaḥ prāṇācāryaḥ sa hi smr̥taḥ||51|| |
| | | | |
| − | prakShipya ShoDashIM mAtrAM vihAyAyAsamaithunam|
| + | ye rasAyanasaMyogA vRuShyayogAshca ye matAH| |
| | | | |
| − | jIrNe jIrNe ca bhu~jjIta ShaShTikaM kShIrasarpiShA||23||
| + | yaccauShadhaM vikArANAM sarvaM tadvaidyasaMshrayam||39|| |
| | | | |
| − | sarvarogaprashamanaM vRuShyamAyuShyamuttamam|
| + | prANAcAryaM budhastasmAddhImantaM vedapAragam| |
| | | | |
| − | sattvasmRutisharIrAgnibuddhIndriyabalapradam||24||
| + | ashvinAviva devendraH pUjayedatishaktitaH||40|| |
| | | | |
| − | paramUrjaskaraM caiva varNasvarakaraM tathA|
| + | ashvinau devabhiShajau yaj~javAhAviti smRutau| |
| | | | |
| − | viShAlakShmIprashamanaM sarvavAcogatapradam||25||
| + | yaj~jasya hi shirashchinnaM punastAbhyAM samAhitam||41|| |
| | | | |
| − | siddhArthatAM cAbhinavaM vayashca prajApriyatvaM ca yashashca loke|
| + | prashIrNA dashanAH pUShNo netre naShTe bhagasya ca| |
| | | | |
| − | prayojyamicchadbhiridaM yathAvadrasAyanaM brAhmamudAravIryam||26||
| + | vajriNashca bhujastambhastAbhyAmeva cikitsitaH||42|| |
| | | | |
| − | (itIndroktarasAyanamaparam)|
| + | cikitsitashca shItAMshurgRuhIto rAjayakShmaNA| |
| | | | |
| − | 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]
| + | somAbhipatitashcandraH kRutastAbhyAM punaH sukhI||43|| |
| | | | |
| − | समर्थानामरोगाणां धीमतां नियतात्मनाम्|
| + | bhArgavashcyavanaH kAmI vRuddhaH san vikRutiM gataH| |
| | | | |
| − | कुटीप्रवेशः क्षणिनां परिच्छदवतां हितः||२७||
| + | vItavarNasvaropetaH kRutastAbhyAM punaryuvA||44|| |
| | | | |
| − | अतोऽन्यथा तु ये तेषां सौर्यमारुतिको विधिः|
| + | etaishcAnyaishca bahubhiH karmabhirbhiShaguttamau| |
| | | | |
| − | तयोः श्रेष्ठतरः पूर्वो विधिः सतुसुदुष्करः||२८||
| + | babhUvaturbhRushaM pUjyAvindrAdInAM mahAtmanAm||45|| |
| | | | |
| − | रसायनविधिभ्रंशाज्जायेरन् व्याधयो यदि|
| + | grahAH stotrANi mantrANi tathA [1] nAnAhavIMShi ca| |
| | | | |
| − | यथास्वमौषधं तेषां कार्यं मुक्त्वा रसायनम्||२९||
| + | dhUmrAshca [2] pashavastAbhyAM prakalpyante dvijAtibhiH||46|| |
| | | | |
| − | samarthānāmarōgāṇāṁ dhīmatāṁ niyatātmanām|
| + | prAtashca savane somaM shakro~ashvibhyAM sahAshnute| |
| | | | |
| − | kuṭīpravēśaḥ kṣaṇināṁ paricchadavatāṁ hitaḥ||27||
| + | sautrAmaNyAM ca bhagavAnashvibhyAM saha modate||47|| |
| | | | |
| − | atō'nyathā tu yē tēṣāṁ sauryamārutikō vidhiḥ|
| + | indrAgnI cAshvinau caiva stUyante prAyasho dvijaiH| |
| | | | |
| − | tayōḥ śrēṣṭhataraḥ pūrvō vidhiḥ sa tu suduṣkaraḥ||28||
| + | stUyante vedavAkyeShu na tathA~anyA hi devatAH||48|| |
| | | | |
| − | rasāyanavidhibhraṁśājjāyēran vyādhayō yadi|
| + | ajarairamaraistAvadvibudhaiH sAdhipairdhruvaiH| |
| | | | |
| − | yathāsvamauṣadhaṁ tēṣāṁ kāryaṁ muktvā rasāyanam||29||
| + | pUjyete prayatairevamashvinau bhiShajAviti||49|| |
| | | | |
| − | samarthAnAmarogANAM dhImatAM niyatAtmanAm|
| + | mRutyuvyAdhijarAvashyairduHkhaprAyaiH sukhArthibhiH| |
| | | | |
| − | kuTIpraveshaH kShaNinAM [1] paricchadavatAM hitaH||27||
| + | kiM punarbhiShajo martyaiH pUjyAH syurnAtishaktitaH||50|| |
| | | | |
| − | ato~anyathA tu ye teShAM sauryamArutiko vidhiH|
| + | shIlavAnmatimAn yukto dvijAtiH [3] shAstrapAragaH| |
| | | | |
| − | tayoH shreShThataraH pUrvo vidhiH sa tu suduShkaraH||28||
| + | prANibhirguruvat pUjyaH prANAcAryaH sa hi smRutaH||51|| |
| | | | |
| − | rasAyanavidhibhraMshAjjAyeran vyAdhayo yadi|
| + | 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. |
| | | | |
| − | yathAsvamauShadhaM teShAM kAryaM muktvA rasAyanam||29||
| + | 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] |
| | | | |
| − | 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]
| + | विद्यासमाप्तौ भिषजो द्वितीया जातिरुच्यते| |
| | | | |
| − | ===== ''Achara Rasayana'' =====
| + | अश्नुते वैद्यशब्दं हि न वैद्यः पूर्वजन्मना||५२|| |
| | | | |
| − | सत्यवादिनमक्रोधं निवृत्तं मद्यमैथुनात्|
| + | विद्यासमाप्तौ ब्राह्मं वा सत्त्वमार्षमथापि वा| |
| | | | |
| − | अहिंसकमनायासं प्रशान्तं प्रियवादिनम्||३०||
| + | ध्रुवमाविशति ज्ञानात्तस्माद्वैद्यो द्विजः स्मृतः||५३|| |
| | + | |
| | + | नाभिध्यायेन्न चाक्रोशेदहितं न समाचरेत्| |
| | | | |
| − | जपशौचपरं धीरं दाननित्यं तपस्विनम्|
| + | प्राणाचार्यं बुधः कश्चिदिच्छन्नायुरनित्वरम्||५४|| |
| | | | |
| − | देवगोब्राह्मणाचार्यगुरुवृद्धार्चने रतम्||३१||
| + | vidyāsamāptau bhiṣajō dvitīyā jātirucyatē| |
| | | | |
| − | आनृशंस्यपरं नित्यं नित्यं करुणवेदिनम् |
| + | aśnutē vaidyaśabdaṁ hi na vaidyaḥ pūrvajanmanā||52|| |
| | | | |
| − | समजागरणस्वप्नं नित्यं क्षीरघृताशिनम्||३२||
| + | vidyāsamāptau brāhmaṁ vā sattvamārṣamathāpi vā| |
| | | | |
| − | देशकालप्रमाणज्ञं युक्तिज्ञमनहङ्कृतम्|
| + | dhruvamāviśati jñānāttasmādvaidyō dvijaḥ smr̥taḥ||53|| |
| | | | |
| − | शस्ताचारमसङ्कीर्णमध्यात्मप्रवणेन्द्रियम्||३३||
| + | nābhidhyāyēnna cākrōśēdahitaṁ na samācarēt| |
| | | | |
| − | उपासितारं वृद्धानामास्तिकानां जितात्मनाम्|
| + | prāṇācāryaṁ budhaḥ kaścidicchannāyuranitvaram||54|| |
| | | | |
| − | धर्मशास्त्रपरं विद्यान्नरं नित्यरसायनम्||३४||
| + | vidyAsamAptau bhiShajo [1] dvitIyA jAtirucyate| |
| | | | |
| − | गुणैरेतैः समुदितैः प्रयुङ्क्ते यो रसायनम्|
| + | ashnute vaidyashabdaM hi na vaidyaH pUrvajanmanA||52|| |
| | | | |
| − | रसायनगुणान् सर्वान् यथोक्तान् स समश्नुते||३५||
| + | vidyAsamAptau brAhmaM vA sattvamArShamathApi vA| |
| | | | |
| − | (इत्याचाररसायनम्)|
| + | dhruvamAvishati j~jAnAttasmAdvaidyo [2] dvijaH smRutaH||53|| |
| | | | |
| − | satyavādinamakrōdhaṁ nivr̥ttaṁ madyamaithunāt|
| + | nAbhidhyAyenna cAkroshedahitaM na samAcaret| |
| | | | |
| − | ahiṁsakamanāyāsaṁ praśāntaṁ priyavādinam||30||
| + | prANAcAryaM budhaH kashcidicchannAyuranitvaram||54|| |
| | | | |
| − | japaśaucaparaṁ dhīraṁ dānanityaṁ tapasvinam|
| + | 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] |
| | | | |
| − | dēvagōbrāhmaṇācāryaguruvr̥ddhārcanē ratam||31||
| + | चिकित्सितस्तु संश्रुत्य योवाऽसंश्रुत्य मानवः| |
| | | | |
| − | ānr̥śaṁsyaparaṁ nityaṁ nityaṁ karuṇavēdinam |
| + | नोपाकरोति वैद्याय नास्ति तस्येह निष्कृतिः||५५|| |
| | | | |
| − | samajāgaraṇasvapnaṁ nityaṁ kṣīraghr̥tāśinam||32||
| + | भिषगप्यातुरान् सर्वान् स्वसुतानिव यत्नवान्| |
| | | | |
| − | dēśakālapramāṇajñaṁ yuktijñamanahaṅkr̥tam|
| + | आबाधेभ्यो हि संरक्षेदिच्छन् धर्ममनुत्तमम्||५६|| |
| | | | |
| − | śastācāramasaṅkīrṇamadhyātmapravaṇēndriyam||33||
| + | धर्मार्थं चार्थकामार्थमायुर्वेदो महर्षिभिः| |
| | | | |
| − | upāsitāraṁ vr̥ddhānāmāstikānāṁ jitātmanām|
| + | प्रकाशितो धर्मपरैरिच्छद्भिः स्थानमक्षरम्||५७|| |
| | | | |
| − | dharmaśāstraparaṁ vidyānnaraṁ nityarasāyanam||34||
| + | नार्थार्थं नापि कामार्थमथ भूतदयां प्रति| |
| | | | |
| − | guṇairētaiḥ samuditaiḥ prayuṅktē yō rasāyanam|
| + | वर्तते यश्चिकित्सायां स सर्वमतिवर्तते||५८|| |
| | | | |
| − | rasāyanaguṇān sarvān yathōktān sa samaśnutē||35||
| + | कुर्वते ये तु वृत्त्यर्थं चिकित्सापण्यविक्रयम्| |
| | | | |
| − | (ityācārarasāyanam)|
| + | ते हित्वाकाञ्चनं राशिं पांशुराशिमुपासते||५९|| |
| | | | |
| − | satyavAdinamakrodhaM nivRuttaM madyamaithunAt|
| + | दारुणैः कृष्यमाणानां गदैर्वैवस्वतक्षयम्| |
| | | | |
| − | ahiMsakamanAyAsaM prashAntaM priyavAdinam||30||
| + | छित्त्वा वैवस्वतान् पाशान् जीवितं यः प्रयच्छति||६०|| |
| | | | |
| − | japashaucaparaM dhIraM dAnanityaM tapasvinam|
| + | धर्मार्थदाता सदृशस्तस्य नेहोपलभ्यते| |
| | | | |
| − | devagobrAhmaNAcAryaguruvRuddhArcane ratam||31||
| + | न हि जीवितदानाद्धि दानमन्यद्विशिष्यते||६१|| |
| | | | |
| − | AnRushaMsyaparaM nityaM nityaM karuNavedinam [1] |
| + | परो भूतदया धर्म इति मत्वा चिकित्सया| |
| | | | |
| | + | वर्तते यः स सिद्धार्थः सुखमत्यन्तमश्नुते||६२|| |
| | | | |
| − | samajAgaraNasvapnaM nityaM kShIraghRutAshinam||32||
| + | cikitsitastu saṁśrutya yōvā'saṁśrutya mānavaḥ| |
| | | | |
| − | deshakAlapramANaj~jaM yuktij~jamanaha~gkRutam|
| + | nōpākarōti vaidyāya nāsti tasyēha niṣkr̥tiḥ||55|| |
| | | | |
| − | shastAcAramasa~gkIrNamadhyAtmapravaNendriyam||33||
| + | bhiṣagapyāturān sarvān svasutāniva yatnavān| |
| | | | |
| − | upAsitAraM vRuddhAnAmAstikAnAM jitAtmanAm|
| + | ābādhēbhyō hi saṁrakṣēdicchan dharmamanuttamam||56|| |
| | | | |
| − | dharmashAstraparaM vidyAnnaraM nityarasAyanam||34||
| + | dharmārthaṁ cārthakāmārthamāyurvēdō maharṣibhiḥ| |
| | | | |
| − | guNairetaiH samuditaiH prayu~gkte yo rasAyanam|
| + | prakāśitō dharmaparairicchadbhiḥ sthānamakṣaram||57|| |
| | | | |
| − | rasAyanaguNAn sarvAn yathoktAn sa samashnute||35||
| + | nārthārthaṁ nāpi kāmārthamatha bhūtadayāṁ prati| |
| | | | |
| − | (ityAcArarasAyanam)|
| + | vartatē yaścikitsāyāṁ sa sarvamativartatē||58|| |
| | | | |
| − | 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]
| + | kurvatē yē tu vr̥ttyarthaṁ cikitsāpaṇyavikrayam| |
| | | | |
| − | यथास्थूलमनिर्वाह्य दोषाञ्छारीरमानसान्|
| + | tē hitvā kāñcanaṁ rāśiṁ pāṁśurāśimupāsatē||59|| |
| | | | |
| − | रसायनगुणैर्जन्तुर्युज्यते न कदाचन||३६||
| + | dāruṇaiḥ kr̥ṣyamāṇānāṁ gadairvaivasvatakṣayam| |
| | | | |
| − | योगा ह्यायुःप्रकर्षार्था जरारोगनिबर्हणाः|
| + | chittvā vaivasvatān pāśān jīvitaṁ yaḥ prayacchati||60|| |
| | | | |
| − | मनःशरीरशुद्धानां सिध्यन्ति प्रयतात्मनाम्||३७||
| + | dharmārthadātā sadr̥śastasya nēhōpalabhyatē| |
| | | | |
| − | तदेतन्न भवेद्वाच्यं सर्वमेव हतात्मसु|
| + | na hi jīvitadānāddhi dānamanyadviśiṣyatē||61|| |
| | | | |
| − | अरुजेभ्योऽद्विजातिभ्यः शुश्रूषा येषु नास्ति च||३८||
| + | parō bhūtadayā dharma iti matvā cikitsayā| |
| | | | |
| − | yathāsthūlamanirvāhyadōṣāñchārīramānasān|
| + | vartatē yaḥ sa siddhārthaḥ sukhamatyantamaśnutē||62|| |
| | | | |
| − | rasāyanaguṇairjanturyujyatē na kadācana||36||
| + | cikitsitastu saMshrutya [1] yo vA~asaMshrutya mAnavaH| |
| | | | |
| − | yōgā hyāyuḥprakarṣārthā jarārōganibarhaṇāḥ|
| + | nopAkaroti vaidyAya nAsti tasyeha niShkRutiH||55|| |
| | | | |
| − | manaḥśarīraśuddhānāṁ sidhyanti prayatātmanām||37||
| + | bhiShagapyAturAn sarvAn svasutAniva yatnavAn| |
| | | | |
| − | tadētanna bhavēdvācyaṁ sarvamēva hatātmasu|
| + | AbAdhebhyo hi saMrakShedicchan dharmamanuttamam||56|| |
| | | | |
| − | arujēbhyō'dvijātibhyaḥ śuśrūṣā yēṣu nāsti ca||38||
| + | dharmArthaM cArthakAmArthamAyurvedo [2] maharShibhiH| |
| | | | |
| − | yathAsthUlamanirvAhya doShA~jchArIramAnasAn|
| + | prakAshito dharmaparairicchadbhiH sthAnamakSharam||57|| |
| | | | |
| − | rasAyanaguNairjanturyujyate na kadAcana||36||
| + | nArthArthaM nApi kAmArthamatha bhUtadayAM prati| |
| | | | |
| − | yogA hyAyuHprakarShArthA jarAroganibarhaNAH|
| + | vartate yashcikitsAyAM sa sarvamativartate||58|| |
| | | | |
| − | manaHsharIrashuddhAnAM sidhyanti prayatAtmanAm||37||
| + | kurvate ye tu vRuttyarthaM cikitsApaNyavikrayam| |
| | | | |
| − | tadetanna bhavedvAcyaM sarvameva hatAtmasu|
| + | te hitvA kA~jcanaM rAshiM pAMshurAshimupAsate||59|| |
| | | | |
| − | arujebhyo~advijAtibhyaH [1] shushrUShA yeShu nAsti ca||38||
| + | dAruNaiH kRuShyamANAnAM gadairvaivasvatakShayam| |
| | | | |
| − | 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]
| + | chittvA vaivasvatAn pAshAn jIvitaM yaH prayacchati||60|| |
| | | | |
| − | ये रसायनसंयोगा वृष्ययोगाश्च ये मताः|
| + | dharmArthadAtA sadRushastasya nehopalabhyate| |
| | | | |
| − | यच्चौषधं विकाराणां सर्वं तद्वैद्यसंश्रयम्||३९||
| + | na hi jIvitadAnAddhi dAnamanyadvishiShyate||61|| |
| | | | |
| − | प्राणाचार्यं बुधस्तस्माद्धीमन्तं वेदपारगम्|
| + | paro bhUtadayA dharma iti matvA cikitsayA| |
| | | | |
| − | अश्विनाविव देवेन्द्रः पूजयेदतिशक्तितः||४०||
| + | vartate yaH sa siddhArthaH sukhamatyantamashnute||62|| |
| | | | |
| − | अश्विनौ देवभिषजौ यज्ञवाहाविति स्मृतौ|
| + | 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. |
| | | | |
| − | यज्ञस्य हि शिरश्छिन्नं पुनस्ताभ्यां समाहितम्||४१||
| + | 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] |
| | | | |
| − | प्रशीर्णा दशनाः पूष्णो नेत्रे नष्टे भगस्य च|
| + | ===== Summary ===== |
| | | | |
| − | वज्रिणश्च भुजस्तम्भस्ताभ्यामेव चिकित्सितः||४२||
| + | तत्र श्लोकौ- |
| | | | |
| − | चिकित्सितश्च शीतांशुर्गृहीतो राजयक्ष्मणा|
| + | आयुर्वेदसमुत्थानं दिव्यौषधिविधिं शुभम्| |
| | | | |
| − | सोमाभिपतितश्चन्द्रः कृतस्ताभ्यां पुनः सुखी||४३||
| + | अमृताल्पान्तरगुणं सिद्धं रत्नरसायनम्||६३|| |
| | | | |
| − | भार्गवश्च्यवनः कामी वृद्धः सन् विकृतिं गतः|
| + | सिद्धेभ्यो ब्रह्मचारिभ्यो यदुवाचामरेश्वरः| |
| | | | |
| − | वीतवर्णस्वरोपेतः कृतस्ताभ्यां पुनर्युवा||४४||
| + | आयुर्वेदसमुत्थाने तत् सर्वं सम्प्रकाशितम्||६४|| |
| | | | |
| − | एतैश्चान्यैश्च बहुभिः कर्मभिर्भिषगुत्तमौ|
| + | tatra ślōkau- |
| | | | |
| − | बभूवतुर्भृशं पूज्याविन्द्रादीनांमहात्मनाम्||४५||
| + | āyurvēdasamutthānaṁ divyauṣadhividhiṁ śubham| |
| | | | |
| − | ग्रहाः स्तोत्राणि मन्त्राणि तथा नानाहवींषि च|
| + | amr̥tālpāntaraguṇaṁ siddhaṁ ratnarasāyanam||63|| |
| | | | |
| − | धूम्राश्च पशवस्ताभ्यां प्रकल्प्यन्ते द्विजातिभिः||४६||
| + | siddhēbhyō brahmacāribhyō yaduvācāmarēśvaraḥ| |
| | | | |
| − | प्रातश्च सवने सोमं शक्रोऽश्विभ्यां सहाश्नुते|
| + | āyurvēdasamutthānē tat sarvaṁ samprakāśitam||64|| |
| | | | |
| − | सौत्रामण्यां च भगवानश्विभ्यां सह मोदते||४७||
| + | tatra shlokau- |
| | | | |
| − | इन्द्राग्नी चाश्विनौ चैव स्तूयन्ते प्रायशो द्विजैः|
| + | AyurvedasamutthAnaM divyauShadhividhiM shubham| |
| | | | |
| − | स्तूयन्ते वेदवाक्येषु न तथाऽन्या हि देवताः||४८||
| + | amRutAlpAntaraguNaM siddhaM ratnarasAyanam||63|| |
| | | | |
| − | अजरैरमरैस्तावद्विबुधैः साधिपैर्ध्रुवैः|
| + | siddhebhyo brahmacAribhyo yaduvAcAmareshvaraH| |
| | | | |
| − | पूज्येते प्रयतैरेवमश्विनौभिषजाविति||४९||
| + | AyurvedasamutthAne tat sarvaM samprakAshitam||64|| |
| | | | |
| − | मृत्युव्याधिजरावश्यैर्दुःखप्रायैः सुखार्थिभिः|
| + | Now the summing up verses – |
| | | | |
| − | किं पुनर्भिषजो मर्त्यैः पूज्याः स्युर्नातिशक्तितः||५०||
| + | 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] |
| | | | |
| − | शीलवान्मतिमान् युक्तो द्विजातिः शास्त्रपारगः|
| + | इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते चिकित्सितस्थाने रसायनाध्याये आयुर्वेदसमुत्थानीयो नामरसायनपादश्चतुर्थः||४|| |
| | | | |
| − | प्राणिभिर्गुरुवत् पूज्यः प्राणाचार्यः स हि स्मृतः||५१||
| + | ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsitasthānē rasāyanādhyāyē āyurvēdasamutthānīyō nāma rasāyanapādaścaturthaḥ||4|| |
| | | | |
| − | yē rasāyanasaṁyōgā vr̥ṣyayōgāśca yē matāḥ|
| + | ityagniveshakRute tantre carakapratisaMskRute cikitsitasthAne rasAyanAdhyAye AyurvedasamutthAnIyo nAma rasAyanapAdashcaturthaH||4|| |
| | + | samAptashcAyaM rasAyanAdhyAyaH||1|| |
| | | | |
| − | yaccauṣadhaṁ vikārāṇāṁ sarvaṁ tadvaidyasaṁśrayam||39||
| + | 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] |
| | | | |
| − | prāṇācāryaṁ budhastasmāddhīmantaṁ vēdapāragam|
| + | === ''Tattva Vimarsha'' === |
| | | | |
| − | aśvināviva dēvēndraḥ pūjayēdatiśaktitaḥ||40||
| + | #''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. |
| | | | |
| − | aśvinau dēvabhiṣajau yajñavāhāviti smr̥tau|
| + | === ''Vidhi Vimarsha'' === |
| | | | |
| − | yajñasya hi śiraśchinnaṁ punastābhyāṁ samāhitam||41||
| + | ==== The order of sections ==== |
| | | | |
| − | praśīrṇā daśanāḥ pūṣṇō nētrē naṣṭē bhagasya ca|
| + | 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. |
| | | | |
| − | vajriṇaśca bhujastambhastābhyāmēva cikitsitaḥ||42||
| + | ==== Different levels of treatment ==== |
| | | | |
| − | cikitsitaśca śītāṁśurgr̥hītō rājayakṣmaṇā|
| + | 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. |
| | | | |
| − | sōmābhipatitaścandraḥ kr̥tastābhyāṁ punaḥ sukhī||43||
| + | ==== Various aspects of ''Chikitsa'' (treatment) ==== |
| | | | |
| − | bhārgavaścyavanaḥ kāmī vr̥ddhaḥ san vikr̥tiṁ gataḥ|
| + | 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) |
| | | | |
| − | vītavarṇasvarōpētaḥ kr̥tastābhyāṁ punaryuvā||44||
| + | ==== Benefits of ''Rasayana'' ==== |
| | | | |
| − | ētaiścānyaiśca bahubhiḥ karmabhirbhiṣaguttamau|
| + | ''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. |
| | | | |
| − | babhūvaturbhr̥śaṁ pūjyāvindrādīnāṁ mahātmanām||45||
| + | ''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) |
| | | | |
| − | grahāḥ stōtrāṇi mantrāṇi tathā nānāhavīṁṣi ca|
| + | ==== Benefits of ''Vajikarana'' (verse 9-12) ==== |
| | | | |
| − | dhūmrāśca paśavastābhyāṁ prakalpyantē dvijātibhiḥ||46||
| + | #''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 |
| | | | |
| − | prātaśca savanē sōmaṁ śakrō'śvibhyāṁ sahāśnutē|
| + | ==== 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''. |
| | | | |
| − | sautrāmaṇyāṁ ca bhagavānaśvibhyāṁ saha mōdatē||47||
| + | ==== Construction of a ''Kuti'' (hut) (verse 1.1.16-20) ==== |
| | | | |
| − | indrāgnī cāśvinau caiva stūyantē prāyaśō dvijaiḥ|
| + | ===== The place ===== |
| | | | |
| − | stūyantē vēdavākyēṣu na tathā'nyā hi dēvatāḥ||48||
| + | ''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]]. |
| | | | |
| − | ajarairamaraistāvadvibudhaiḥ sādhipairdhruvaiḥ|
| + | =====Structure and design ===== |
| | | | |
| − | pūjyētē prayatairēvamaśvinau bhiṣajāviti||49||
| + | 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]] |
| | | | |
| − | mr̥tyuvyādhijarāvaśyairduḥkhaprāyaiḥ sukhārthibhiḥ|
| + | [[File:rasayana structure 2.png|500px]] |
| | | | |
| − | kiṁ punarbhiṣajō martyaiḥ pūjyāḥ syurnātiśaktitaḥ||50||
| + | ==== Entering the ''Kuti'' ==== |
| | | | |
| − | śīlavānmatimān yuktō dvijātiḥ śāstrapāragaḥ|
| + | 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. |
| | | | |
| − | prāṇibhirguruvat pūjyaḥ prāṇācāryaḥ sa hi smr̥taḥ||51||
| + | ==== Quality control in selection of medicines (verse 1.1. 38-40) ==== |
| | | | |
| − | ye rasAyanasaMyogA vRuShyayogAshca ye matAH|
| + | #''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 |
| | | | |
| − | yaccauShadhaM vikArANAM sarvaM tadvaidyasaMshrayam||39||
| + | ==== ''Abhayamalakeeya Pada'' ==== |
| | | | |
| − | prANAcAryaM budhastasmAddhImantaM vedapAragam|
| + | 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. |
| | | | |
| − | ashvinAviva devendraH pUjayedatishaktitaH||40||
| + | ==== ''Haritaki Rasayana'' (verse 1.1.29-32) ==== |
| | | | |
| − | ashvinau devabhiShajau yaj~javAhAviti smRutau|
| + | ''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''. |
| | | | |
| − | yaj~jasya hi shirashchinnaM punastAbhyAM samAhitam||41||
| + | ==== ''Amalaki Rasayana'' (verse 1.1.36-37) ==== |
| | | | |
| − | prashIrNA dashanAH pUShNo netre naShTe bhagasya ca|
| + | Most of the qualities and actions of ''amalaki'' are similar to ''haritaki''. But ''amalaki'' is ''sheeta veerya'', whereas ''haritaki'' is ''ushna veerya''. |
| | | | |
| − | vajriNashca bhujastambhastAbhyAmeva cikitsitaH||42||
| + | ==== ''Rasayana'' in the first ''Pada'' ==== |
| | | | |
| − | cikitsitashca shItAMshurgRuhIto rAjayakShmaNA|
| + | 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''. |
| | | | |
| − | somAbhipatitashcandraH kRutastAbhyAM punaH sukhI||43||
| + | ===== ''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. |
| | | | |
| − | bhArgavashcyavanaH kAmI vRuddhaH san vikRutiM gataH|
| + | 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. |
| | | | |
| − | vItavarNasvaropetaH kRutastAbhyAM punaryuvA||44||
| + | ===== ''Chyavanaprasha Rasayana'' ===== |
| | | | |
| − | etaishcAnyaishca bahubhiH karmabhirbhiShaguttamau|
| + | ''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. |
| | | | |
| − | babhUvaturbhRushaM pUjyAvindrAdInAM mahAtmanAm||45||
| + | ==== Diseases from changing lifestyle and importance of ''rasayana'' ==== |
| | | | |
| − | grahAH stotrANi mantrANi tathA [1] nAnAhavIMShi ca|
| + | 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. |
| | | | |
| − | dhUmrAshca [2] pashavastAbhyAM prakalpyante dvijAtibhiH||46||
| + | 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. |
| | | | |
| − | prAtashca savane somaM shakro~ashvibhyAM sahAshnute|
| + | 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. |
| | | | |
| − | sautrAmaNyAM ca bhagavAnashvibhyAM saha modate||47||
| + | ==== ''Rasayana'' in the second ''pada'' ==== |
| | | | |
| − | indrAgnI cAshvinau caiva stUyante prAyasho dvijaiH|
| + | 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. |
| | | | |
| − | stUyante vedavAkyeShu na tathA~anyA hi devatAH||48||
| + | ===== ''Nagabala Rasayana'' ===== |
| | | | |
| − | ajarairamaraistAvadvibudhaiH sAdhipairdhruvaiH|
| + | 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''. |
| | | | |
| − | pUjyete prayatairevamashvinau bhiShajAviti||49||
| + | ===== ''Bhallataka Rasayana'' ===== |
| | | | |
| − | mRutyuvyAdhijarAvashyairduHkhaprAyaiH sukhArthibhiH|
| + | 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'' . |
| | | | |
| − | kiM punarbhiShajo martyaiH pUjyAH syurnAtishaktitaH||50||
| + | 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. |
| | | | |
| − | shIlavAnmatimAn yukto dvijAtiH [3] shAstrapAragaH|
| + | ==== ''Rasayana'' in the third ''pada'' ==== |
| | | | |
| − | prANibhirguruvat pUjyaH prANAcAryaH sa hi smRutaH||51||
| + | 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) . |
| | | | |
| − | 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.
| + | ===== ''Medhya Rasayana'' ===== |
| | | | |
| − | 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]
| + | 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> |
| | | | |
| − | विद्यासमाप्तौ भिषजो द्वितीया जातिरुच्यते|
| + | ===== ''Triphala Rasayana'' ===== |
| | | | |
| − | अश्नुते वैद्यशब्दं हि न वैद्यः पूर्वजन्मना||५२||
| + | ''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. |
| | | | |
| − | विद्यासमाप्तौ ब्राह्मं वा सत्त्वमार्षमथापि वा|
| + | ===== ''Shilajatu'' ===== |
| | | | |
| − | ध्रुवमाविशति ज्ञानात्तस्माद्वैद्यो द्विजः स्मृतः||५३||
| + | 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. |
| − |
| |
| − | नाभिध्यायेन्न चाक्रोशेदहितं न समाचरेत्|
| |
| | | | |
| − | प्राणाचार्यं बुधः कश्चिदिच्छन्नायुरनित्वरम्||५४||
| + | The fourth quarter describes mainly two types of ''rasayana'' told by Indra and about ''soma'' as ''rasayana''. |
| | | | |
| − | vidyāsamāptau bhiṣajō dvitīyā jātirucyatē|
| + | ==== ''Achara Rasayana'' (rasayana effects of good conduct) ==== |
| | | | |
| − | aśnutē vaidyaśabdaṁ hi na vaidyaḥ pūrvajanmanā||52||
| + | 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. |
| | | | |
| − | vidyāsamāptau brāhmaṁ vā sattvamārṣamathāpi vā|
| + | ==== ''Vaidya'' ==== |
| | | | |
| − | dhruvamāviśati jñānāttasmādvaidyō dvijaḥ smr̥taḥ||53||
| + | 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. |
| | | | |
| − | nābhidhyāyēnna cākrōśēdahitaṁ na samācarēt|
| + | 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. |
| | | | |
| − | prāṇācāryaṁ budhaḥ kaścidicchannāyuranitvaram||54||
| + | ===Contemporary researches=== |
| | | | |
| − | vidyAsamAptau bhiShajo [1] dvitIyA jAtirucyate|
| + | 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> |
| | | | |
| − | ashnute vaidyashabdaM hi na vaidyaH pUrvajanmanA||52||
| + | === Potential areas for future research === |
| | | | |
| − | vidyAsamAptau brAhmaM vA sattvamArShamathApi vA|
| + | #''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'' |
| − | dhruvamAvishati j~jAnAttasmAdvaidyo [2] dvijaH smRutaH||53||
| + | ##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]]. |
| | | | |
| − | nAbhidhyAyenna cAkroshedahitaM na samAcaret|
| + | === Glossary === |
| | | | |
| − | prANAcAryaM budhaH kashcidicchannAyuranitvaram||54||
| + | #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 |
| | | | |
| − | 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]
| + | === Acknowledgement === |
| | + | The English translation presented in this chapter has been abridged from English translation of Caraka Samhita by late Prof. Priyavrata Sharma. |
| | | | |
| − | चिकित्सितस्तु संश्रुत्य योवाऽसंश्रुत्य मानवः|
| + | === Research bibliography === |
| | | | |
| − | नोपाकरोति वैद्याय नास्ति तस्येह निष्कृतिः||५५||
| + | #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 |
| − | भिषगप्यातुरान् सर्वान् स्वसुतानिव यत्नवान्|
| + | #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 |
| − | आबाधेभ्यो हि संरक्षेदिच्छन् धर्ममनुत्तमम्||५६||
| |
| − | | |
| − | धर्मार्थं चार्थकामार्थमायुर्वेदो महर्षिभिः|
| |
| − | | |
| − | प्रकाशितो धर्मपरैरिच्छद्भिः स्थानमक्षरम्||५७||
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| − | | |
| − | नार्थार्थं नापि कामार्थमथ भूतदयां प्रति|
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| − | | |
| − | वर्तते यश्चिकित्सायां स सर्वमतिवर्तते||५८||
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| − | | |
| − | कुर्वते ये तु वृत्त्यर्थं चिकित्सापण्यविक्रयम्|
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| − | | |
| − | ते हित्वाकाञ्चनं राशिं पांशुराशिमुपासते||५९||
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| − | | |
| − | दारुणैः कृष्यमाणानां गदैर्वैवस्वतक्षयम्|
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| − | | |
| − | छित्त्वा वैवस्वतान् पाशान् जीवितं यः प्रयच्छति||६०||
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| − | | |
| − | धर्मार्थदाता सदृशस्तस्य नेहोपलभ्यते|
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| − | | |
| − | न हि जीवितदानाद्धि दानमन्यद्विशिष्यते||६१||
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| − | | |
| − | परो भूतदया धर्म इति मत्वा चिकित्सया|
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| − | | |
| − | वर्तते यः स सिद्धार्थः सुखमत्यन्तमश्नुते||६२||
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| − | | |
| − | cikitsitastu saṁśrutya yōvā'saṁśrutya mānavaḥ|
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| − | | |
| − | nōpākarōti vaidyāya nāsti tasyēha niṣkr̥tiḥ||55||
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| − | | |
| − | bhiṣagapyāturān sarvān svasutāniva yatnavān|
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| − | | |
| − | ābādhēbhyō hi saṁrakṣēdicchan dharmamanuttamam||56||
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| − | | |
| − | dharmārthaṁ cārthakāmārthamāyurvēdō maharṣibhiḥ|
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| − | | |
| − | prakāśitō dharmaparairicchadbhiḥ sthānamakṣaram||57||
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| − | | |
| − | nārthārthaṁ nāpi kāmārthamatha bhūtadayāṁ prati|
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| − | | |
| − | vartatē yaścikitsāyāṁ sa sarvamativartatē||58||
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| − | | |
| − | kurvatē yē tu vr̥ttyarthaṁ cikitsāpaṇyavikrayam|
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| − | | |
| − | tē hitvā kāñcanaṁ rāśiṁ pāṁśurāśimupāsatē||59||
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| − | | |
| − | dāruṇaiḥ kr̥ṣyamāṇānāṁ gadairvaivasvatakṣayam|
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| − | | |
| − | chittvā vaivasvatān pāśān jīvitaṁ yaḥ prayacchati||60||
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| − | | |
| − | dharmārthadātā sadr̥śastasya nēhōpalabhyatē|
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| − | | |
| − | na hi jīvitadānāddhi dānamanyadviśiṣyatē||61||
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| − | | |
| − | parō bhūtadayā dharma iti matvā cikitsayā|
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| − | | |
| − | vartatē yaḥ sa siddhārthaḥ sukhamatyantamaśnutē||62||
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| − | | |
| − | cikitsitastu saMshrutya [1] yo vA~asaMshrutya mAnavaH|
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| − | | |
| − | nopAkaroti vaidyAya nAsti tasyeha niShkRutiH||55||
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| − | | |
| − | bhiShagapyAturAn sarvAn svasutAniva yatnavAn|
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| − | | |
| − | AbAdhebhyo hi saMrakShedicchan dharmamanuttamam||56||
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| − | | |
| − | dharmArthaM cArthakAmArthamAyurvedo [2] maharShibhiH|
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| − | | |
| − | prakAshito dharmaparairicchadbhiH sthAnamakSharam||57||
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| − | | |
| − | nArthArthaM nApi kAmArthamatha bhUtadayAM prati|
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| − | | |
| − | vartate yashcikitsAyAM sa sarvamativartate||58||
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| − | | |
| − | kurvate ye tu vRuttyarthaM cikitsApaNyavikrayam|
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| − | | |
| − | te hitvA kA~jcanaM rAshiM pAMshurAshimupAsate||59||
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| − | | |
| − | dAruNaiH kRuShyamANAnAM gadairvaivasvatakShayam|
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| − | | |
| − | chittvA vaivasvatAn pAshAn jIvitaM yaH prayacchati||60||
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| − | | |
| − | dharmArthadAtA sadRushastasya nehopalabhyate|
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| − | | |
| − | na hi jIvitadAnAddhi dAnamanyadvishiShyate||61||
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| − | | |
| − | paro bhUtadayA dharma iti matvA cikitsayA|
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| − | | |
| − | vartate yaH sa siddhArthaH sukhamatyantamashnute||62||
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| − | | |
| − | 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.
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| − | | |
| − | 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]
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| − | | |
| − | ===== Summary =====
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| − | | |
| − | तत्र श्लोकौ-
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| − | | |
| − | आयुर्वेदसमुत्थानं दिव्यौषधिविधिं शुभम्|
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| − | | |
| − | अमृताल्पान्तरगुणं सिद्धं रत्नरसायनम्||६३||
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| − | | |
| − | सिद्धेभ्यो ब्रह्मचारिभ्यो यदुवाचामरेश्वरः|
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| − | | |
| − | आयुर्वेदसमुत्थाने तत् सर्वं सम्प्रकाशितम्||६४||
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| − | | |
| − | tatra ślōkau-
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| − | | |
| − | āyurvēdasamutthānaṁ divyauṣadhividhiṁ śubham|
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| − | | |
| − | amr̥tālpāntaraguṇaṁ siddhaṁ ratnarasāyanam||63||
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| − | | |
| − | siddhēbhyō brahmacāribhyō yaduvācāmarēśvaraḥ|
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| − | | |
| − | āyurvēdasamutthānē tat sarvaṁ samprakāśitam||64||
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| − | | |
| − | tatra shlokau-
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| − | | |
| − | AyurvedasamutthAnaM divyauShadhividhiM shubham|
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| − | | |
| − | amRutAlpAntaraguNaM siddhaM ratnarasAyanam||63||
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| − | | |
| − | siddhebhyo brahmacAribhyo yaduvAcAmareshvaraH|
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| − | | |
| − | AyurvedasamutthAne tat sarvaM samprakAshitam||64||
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| − | | |
| − | Now the summing up verses –
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| − | | |
| − | 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]
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| − | | |
| − | इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते चिकित्सितस्थाने रसायनाध्याये आयुर्वेदसमुत्थानीयो नामरसायनपादश्चतुर्थः||४||
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| − | | |
| − | ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsitasthānē rasāyanādhyāyē āyurvēdasamutthānīyō nāma rasāyanapādaścaturthaḥ||4||
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| − | | |
| − | ityagniveshakRute tantre carakapratisaMskRute cikitsitasthAne rasAyanAdhyAye AyurvedasamutthAnIyo nAma rasAyanapAdashcaturthaH||4||
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| − | samAptashcAyaM rasAyanAdhyAyaH||1||
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| − | | |
| − | 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]
| |
| − | | |
| − | === ''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 [[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.
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| − | | |
| − | ==== 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.
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| − | | |
| − | ==== 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)
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| − | | |
| − | ==== 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.
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| − | | |
| − | ''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)
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| − | | |
| − | ==== 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
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| − | | |
| − | ==== 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''.
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| − | | |
| − | ==== Construction of a ''Kuti'' (hut) (verse 1.1.16-20) ====
| |
| − | | |
| − | ===== The place =====
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| − | | |
| − | ''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 [[Madana Kalpa]].
| |
| − |
| |
| − | =====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.
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| − | | |
| − | ==== 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 [[Madana Kalpa]] 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.
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| − | | |
| − | ==== ''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''.
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| − | | |
| − | ==== ''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''.
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| − | | |
| − | ==== ''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''.
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| − | | |
| − | ===== ''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.
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| − | | |
| − | ===== ''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''.
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| − | | |
| − | ===== ''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) .
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| − | | |
| − | ===== ''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''.(Ray and Ray, 2015)
| |
| − | | |
| − | ===== ''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 [[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.
| |
| − | | |
| − | === 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 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.
| |
| − | #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.
| |
| − | #Attempt to develop a new discipline of Ayurveda geriatrics and immunology through the ''rasayana'' leads available in the ''rasayana'' chapter of [[Charaka 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.
| |
| − | | |
| − | === References and 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. | | #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 |
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| | #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 |
| − | #wikipedia.org/wiki/Immunity_(medical) August 13, 2014
| + | |
| − | #Ray S, Ray A (2015) Medhya Rasayanas in Brain Function and Disease. Med chem 5:505-511. doi: 10.4172/2161-0444.1000309
| + | === References === |
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