ANANDAK ANDA KNOWLEDGE BASE WITH SPECIAL REF ERENCE TO PLANTS, ANIMAL PRODUCTS AND MINERALS A dissertation submitted to the University of Hyderabad in partial fulfilment of the requirements for award of the degree of Doctor of Philosophy in Sanskrit Studies By Siva Panuganti OSHSPHO5 Under the guidance of Dr. J.S.R.A. Prasad Department of Sanskrit Studies School of Humanities University of Hyderabad, Hyderabad June, 2013DECLARATION I hereby declare that the work embodied in this thesis entitled “ANANDAKANDA KNOWLEDGE BASE WITH SPECIAL REFERENCE TO PLANTS, ANIMAL PRODUCTS AND MINERALS” is carried out by me under the supervision of Dr JS RA. Prasad, Asst. Professor, Department of Sanskrit Studies, School of Humanities, University of Hyderabad, Hyderabad, and has not been submitted for any degree in part or in full to this university or any other university. Date: Siva Panuganti Place: Hyderebad OSHSPHOSDepartment of Sanskrit Studies University of Hyderabad, Hyderabad CERTIFICATE This is certify that Mk Siva Panuganti (O9HSPHOS) has carried out the wesearch-work incorporated in the present thesis entitled "ANANDAKANDA KNOWLEDGE BASE WITH SPECIAL REFERENCE TO PLANTS, ANIMAL PRODUCTS AND MINERAL S” at the University of Hyderabad. The dissertation presents his independent work and has not been submitted for any research degree of this university or any other university: (Supervisor) (Head of the Department) (Dean)ACKNOWLEDGEMENTS This disserfation would not have been possible without the guidence and the help of several individuals who in one way or another contributed and extended. their valuable assistance in the preparation and completion of this research work. First and formost, my utmost gratitude to my supervisor, Dr: LS.RA. Prasad, Assistant Professor in the Department of Sanskrit Studies for his able and enthusiastic supervision in this research work express my sincere gratitude to Dr. Amba Kulkarni, Head of the department for bet continuous support and encouragement. Lexpress my sincere gratitude to De Oliver Hellwig, a German Linguist, for his valuable suggestions and given inspiration to do this work express my sincere gratitude to De I. Suryanarayana Garu, Scientist G, HCT (retd,) for his kind help to consider the studyon Pérthive category: Tam thankful to friends, Mr. Karunakar; Dr, Anil, and Ms. Gouri for their technical support in developing interface Lexpress my heartfelt thanks to myco-researchers, Dr. Vinapa, Dr: Srikanth and Dr. Vani for their valuable suggestions. They have always extended support for the in- depth discussions about various research problems Without friends the life is incomplete, I am thankful to Mr. Pavan, Mi Anjum, Mr. Krishna mohan, Mr. Surendra, Ms. Monali, Mr. Praveen, Ms. Shailajo, Mi.Ramyasai, Mr. Abarta, my childhood firends Mr. Hussain, Mr. Bhikshu, Mr. Bijin babu and all other friends for their help and continuous supportin various ways. Talso convey my sincere gratitude to my teachers whose invaluable blessings drive me to the right path. Tam highly indebted to my parent: and A Peddabbiah gam of Lingarao Palem, Gantur who initially inspired and supported me to enter Sanskrit studies I cannot forget to thank our office Staff of our department, who provided me all kinds of intrastruc tural help. I thank all of them, I would Like to thank one and all who have direc tly or indirectly become instrumental in the completion of my thesis work. Siva PanugantiDEDICATED TO My PARENTSIL 12. 13. 14. AS. 16. 17. 18. 19. 20. 2h ABBREVIATIONS USED AS AC. AX ASI RVS Amara, Bhava. cs HAC, DG OAP, RA. RM RC RHT RN. RR RRS RS RSS $s TS. Astiriga Samgraha Abhidhdna Cintamani Anandakanda Ayurveda Subodha Itihas Rasawnise gika Amarakoga Bhavaprakisa Caraka Sarmhité History of Hindu chemistry Jnroducton to Drevya Guna Ocean of Ayurvedic Pharmaceutics Rasarnavam Rasendra Marigalam Rasacikista Rasahpdaya Tentram Raja Nighamtu Rasa Ratnékara Rasa Ratna Samuecayam Atext book of Rasa Sastra Rasendra Sara Sangraha Susnea Samhiné Tarka SamgrahList of published papersrelated to thesis ongde Benga raweattare” author Siva Panuganti, co-author Dr. IS RA Pmsad, Shiksha Sudha, a Quarterly Educational Sanskrit Research Jowmal’, ISSN: 2249-491, October - December 2011, Puri. “Significance of Rasa Shazm in Ayurveda”, author Siv Panuganti, co- authors Dr. Vinaya PN. Dr JSRA. Prasad, Sanskrit Academy Journal, ISSN-0976-089X, Volume XI 2011, Hyderabad. setae wafamirrer crepe", author Siva Panuganti, co-author Dr. JS.RA. Prasad, Lalita (kavi Bharat) Journal, ISSN-0975-6256, December 2012, Varanasi.Contents Overview Introduction Aimsof the Research Chjectives Previous efforts Methodology. The Organisation of Thesis GHAPTER 1 Introducton to Resasiistra 1.41. Preamble 1.2. Rasasistma 13. Rasa vidya and Resnsdstra 1.4, Importance of Rasasistra. . 15, Facets of Resasastra, 16. Significance of Rasa Medicines. 1.7. Purification Processes of Metals 18. Us of Mewls 1.9. References to Minerals and Metals in Carala. . 1.10. Reference sto Minerals and Metals in Sustta LAL. References to Minerals and Metals in Vagbhata 1.12. Reference sto Mineral sand Metals in Sanskrit Literature 1121, Anhadisra 1.13, Nagarjuna and Rasaséistra CHAPTER 2 Importance of Dravya and its classification in Ayurveda and Rasadastra 2.1 Introduc ton 2.2 Supremacy of Dravye aawwwh2.3. Classification of drawas in Ayurveda 2.3.1 Classification of Dravyas in Samhita 2.32. Classification of Dravya in Susyta Samhita 2.3.2.1. Jérigama category . 2.32.2. Audbhid category 2.3.2.3. Parthive category 24, Dravya Classification in Rasasista 24.41, Rast (parade). 2.4.2, Meharasa (siperiorrasas) 2.4.3, Uparast (secondary rusas) 2.44, Loha (fineral) 2.45, Rama (precious stones). 2.4.6, Uparatna (semi-precious stone 25. Rasapaiicaka 25.1. Rast 252 Guna. 253. Vine. 2.54, vipaka 255. Karma CHAPTER 3 Structure of Anandakanda 3.1. Introduc tion. 3.2. Amptikarane Visrdinti. 3.3. Kriydkarana Visine 3.4, Discussion — Salie ntConce pts 3.4.1 Characteristics of Parada. 3.42. Different Kalpas and Oshadhis. 3.4.3. Uparasn, Loha, Ratna and Uparatnas. 3.4.4, AyuvedaYoga Concepts. . 3.45, Animal (Products) -Bhiinage 26 26 28 2 30 3 B a 41 45 . St 55 59 59 62 70 7 ed m4 7 75 77 78 79 80 80 BL aLCHAPTER 4 A study of Parthiva category in Anandakanda and other Rasasastra texts 4.1, Introduction, 4.2. Drugs of mineral origin, 4.3. Parthive category in Anandakanda 4.4, Five Rasnsistra texts 44.1, Ramthpdeya Tantram 4.42. Rasendramarigalam. 4.43, Rasirhavam 4.4.4, Rasaraina Samuccaya 445, Rasramkarn 4.5, Parthiva reflected as Sub-category in texts. 45.1, Mahérasa 45.2. Uparasn 453, Loha (etal) 454, Rama (Gem stones). 4.55, Uparaia (semi gem stones) 46, Summary. CHAPTER 5 Anandakanda Knowledge Base 5.1. Introduction, . 5.2. Advantages and Disadvantage s of E-Texts 5.3. Sanskait E-Texts 5.4, Ayurveda/Rasaiatra E-texts 5.5. Anandakanda Knowledge Base (AKB) 55.1, Ullasa Search, 552, Ulla Tagging 55.3. Topic Index 5.54. Word Search. 55.4.1. eee (Technical Term] 5.5.4.2. fer igender) 95 95 96 39 29 101 101 102 103 104 10555.4.3, Ta: (word ending) 5544. frente (Grammatical Derivation) 55.45, aRctt (Etymology) 55.4.6, Sqrewen (Textual Reference) . 554.7. valde (Synonyms) 5.6. Rasapaiicaka Search 57, Rasasiem Ontology 5.8. Technical Aspects in developing AKB 5.B.1, Apache 5.8.2 Perl 5.83.CGI 5.84, XML. 5.85, HTML. DISCUSSION CONCLUSION APPENDICES APPENDIX 1 WORD INDEX IN ANANDAKANDA. APPENDIX 2 SCREEN SHOTS APPENDIX 3 HIERARCHY OF DRAVYA. BIBLIOGRAPHY 105 105 105 . 106 106 109 ut li4 14 4 115 5 116 8 127 129 164 173 74Overview Inweduction. ‘Ayurveda, an upavede of Atharvaveda is consideved as the ancient Indian medical science. It has a temendous global influence. Many countries prefer to use Ayurvedic ‘medicine thathas been declared by WHO asa Complimentary and Alternative Medicine (CAM). Other medical systems such as Unani, Siddha etc, have emerged based on Ayurvedic principles In the Buddhist period, Ayurveda was taught as a subject along ‘with theistic schools of Indian philosophy It is belie ved that Acupuncture of Traditional ‘Chinese Medicine (TCIM) has taken insights from Ayurveda owing to its strong theory on marmas (vital points). MS. Baghel of Gujarat Ayurveda University opines that “Foreign travelers were coming to India since centuries in search of knowledge. They were studying Ayurveda along with religion and philosophy at premier Universities like Nalanda, Taxila and Kashi”. This statement is an evidence in demonstrating the depth, ‘width and spread of the Indian medical knovdedge Sanskrit was a prerequisite to leam and practice Ayurveda, Without a good background in Sansiait, one cannot be able to understand the intricate concepts described. in the seminal texts Brhaway®, ie. Caraka Sambité, Susria Sambitd and Ast@rigahrdaye, Ayurveda prescribes extensive use of herbal medicines. Along with herbs and animal products, minerals too were mentioned right from the Brhkatrayi times: ‘Texts in Ayurveda improvised the scheme of identification of medicinal drugs and named them contextually based on the availbility of place, plant physiology, morphology, and other special characteristics. Over the course of time, lexicons like Amarakosa (\anausdhi varga only), Dhanvantari Mighantu, Réja Nghan tu, Kaiyadeve Nighantu,Bhévaprakiéa etc., have compiled invaluable information about medicinal drugs. In ‘transition of time, referring to lexicons become impending for Ayurvedic doctors, " in order to identify the drugs and their constituent properties In spite of a good availability of Ayruvedic lexicons, searching information pertaining to domain. specific terminology is not an easy task with printed texts. Hence, they are not exhaustive. Also, the availability of such technical terminology diffe rs from ‘ext to text, resulting a lacunae in the Ayurvedic lexical tradition. In this context, the need ‘or textual and digital dictionaries become imminent. Of late, a new interdisciplinary research area called ‘Sansiait Computational Linguistics’ (SCL) has gained momentum and Sansiit scholars, linguists and computer scientists work in teams to create on line Sanskrit learning tools based on a comprehensive Sanskrit digital Corpora. But unfortunately, with regard to Ayurveda digital corpus, very fevr efforts have been noticed. Though Rasasistra is a part of Ayurveda, it has been considered a separate medical discipline as its approach was mainly based on several purifying methods of metals like mercury and other minerals. Nowadays, very few scholars are available who have explored and acquired expertise in ‘the Rasasise literature. The text considered for the present thesis, 'Anandakande’, belongs to the Rasasiiara literature. Though, this is a tough text to follow, but is an encyclopedic work thatexplains important Rasasistra concepts. The authorship of Anandakanda, has been attibuted to Manthdna Bhairava, a close disciple of great Acdraya Nagarjuna. In Anandakanda, various plants, animal oducts and minerals were mentioned. The description of pérthivas (minerals) is noteworthy in the text. There are numerous medicinal pre parations with extensive use of “argent ed ra cera 1 Soeeaor TH TS ATTA WRN, Vere 6,p.3metals and minerals explained in Anandakenda. It would be very useful for Rasasiistra scholars, and researchers working in this area, if this text is digitized with an interface backed up by accepted tagging guidelines. This sort of Rasasistra database would be ‘unigue and can become a useful resource for the scholars, widyas working in the area of Rasnsistra. As no effort has been made to interpret and analyze the contents of Anandakanda, this work is an humble atte mpt to create a digital datebase of the text with an ontological interface, called 'Snandakanda Knowledge Base (AKB)' Aims of the Research :— 1. Developing an ontological knowledge base for Anandakande. 2. Providing access to lexical database for the categories of plants, minerals and animal productsannotating Resapaticaka for total 663 words, Objectives To develop an on line searchable lexical resource, for the terminology of Anandakanda @ To provide grammatical information such as derivation, etymology ete. for the terminology. © To link the ontological information as per Ayurvedic drawya classification. To provide Rasapaficaka information for the technical terminology @ To compare the parthiva category of Anandakanda with other Rasosiistra texts Previow: efforts With reference to the Ayurvedic/ Rasasiistra on line interface s, a few efforts have been observed in India and abroad. 1. DrOliver Hellerig, a German linguist, has developed an impressive interface by creating a Digital Corpus of Sanskrit (DCS). DCS isa part of the Parts Of Speech 3(POS) and Sanskrit Tagger, which he has developed in 1999, Sanskrit tagger uses a Sandhi analyser, a morphological and a lexical database to generate proposals for the analysis of strings of Sanskrit text. A dictionary with meanings for lexical ‘units, a text collection and a list of reference pointers are the components of DCS. There are more than a dozen of Resasistra texts in the text collection, including Anandakanda Jn the interface, whena lexeme (a minimal lexical unitof a language) oc curring in textis queried, it produce s the output with references sorted alphabetically, chronologically and subject wise. Along with this, the frequency of nominal forms from the text collection, and respective meanings are displayed by the system. Also, the user interface facilitates ‘one fo annotate and add data to the lexemes based on the given linguistic information, So ‘hat the system can also be trained in improving the reference pointers The DCS system, that is available at hitp//kjc-fs-clusterkje uni-heidelber de/ttes!, has anexcellent user interface with numerous cross links to the tagged data, But, with regard to the Rosnsstra terminology, ithas a limitation. As per the cuent date, the sysiem has not been upgraded to produce the derivation, etymology and synonyms of certain ‘echnical terms. Also, information on the Rasapaticaka (pharmaco-dynamics of herbs is notavailable. This system has been developed about ten years ago 2. There was a related effort by Ms. Sivaja Nair, from the department of Sanskrit studies, University of Hyderabad in 2011. She has worked on Amarakose for her PhD. thesis titled "The Knowledge Structure in Amarckose’ to prepare a Sanskrit ‘Wordnet based on the English Wordnet of Princeton University, US. For the total 11,580 content words in Amerakosa, she has developed synsets and introduced ontological relations. Vaisesika ontology has been adopted in showing re lationsfor the head words. In Amerahosa, Vanqusadhi Varga refers to the names of numerous herbal drugs. ‘As per the statistics, this certain varga has total 259 terms (unique) referring to plants and related material, For Instance, for the word E72 the system produces the following result => > waemae> Gets Few Tew". Further, it also displays number of synonyms of &et7a} in this case, which is nine. This interface has a limitation with egard to numberof plants referred as Vanausadhi Varga doe s not offer a comprehensive database of the minerals, plants and animal products. 3. Finally, there is a notable work called ‘Ayurvedokta Ogadha Mruktamala’ authored by Dr JL. Sastry, which provides etymology to Aymvedic single mgs with related synonyms. This book was published by Chaukhamba Orientalia, Varanasi, in year 2000. It is an important work on Ayurvedic drugs which has given an insight in taking up this research work. OF course, ‘terminology related to Rasasiisia has not been dealt within the text Nonetheless, the se scholars and scientists tried to analyze the Ayurvedic lexical resources, but, their efforts were not comprehensive of providing access to the details like etymology of the term, Resastisra ontology and Resapaffeaka related domain specific terminology. Because, their view and aim is different. The present work tries to address these problems Methodology Snandakande digital copy has been acquired from Dr. Oliver Hellovig's website Initially, contents of Anandakanda were manually tagged to programmatically access theaia, An incomplete chapter (Chapter 19) in the text has been keyed in, Context analysis, ‘with regard to the three categories and pharmaco-dynamics of drugs, has been done for ‘he entire tagged data. Hence, based on the above three categories (1. Plants 2. Minerals and 3. Animal products), Rasasiara/Ayurveda ontology is developed for a better understanding of the substances referred. With regard to the database work, XML has been used for tagging plain text in toa structural text. Scripting language PERL and CGI have been used for text processing for the on line interface ‘The Organisation of Thesis The overview section starts before the first chapier, it details the survey of the ‘work in the field of computational searching tools for Sanshait texts. It describes aim of ‘the work, objectives, methodology and structure of the thesis The first chapter ‘Intmduciton to Rasasastra' gives a brief introduction to the chronological development of Rasisiisra as a separate branch in traditional Indian medicine. It includes references to Rasasiistra fom Samhitd (Brheteyi) texts, Rassisira texts (Resaratnasamuccaya, Rasendramarigalam, Rasendra Cudamani) and classical Sanskait texts (Artha Sasira, Harga Carita) and discusses the ux of metals, minerals and herbs for medicinal purposes. The second chapter"Importance of Dravya and its classification in Ayurveda and Rasaséstra' describes the importance of dravya and its classifications. With Regard to the parthiva category, a comparative study:is done with Anandekanda and five other popular Rassisra texts, Also, this chapter provides a brief knowledge of Raspaitcake [pharmaco-dynamics) in Ayurveda The third chapter ‘Structure of Anandakanda describes the structure ofSnandakanda along with contents of total 36 Ulldars spread in two Visrdnts in detail The fourth chapter ‘A study of Parthiva category in Anandakanda and other Fasiistma texts’ provides a complete information of comparative study on pérthiwe category with Anandakanda and other five Rasasastra texts. ‘The fifth chapter ‘Anandakanda Knowledge Base’ describes the interface of ‘dnandakanda Knowledge Base’ along with modules. Discussion The discussion part explains the problems encountered in de veloping electronic database of Anandakanda, Also, it discusses some of the issues noticed during the comparative study of Anandakanda and five other important Rasasistra texts Conclusion It describes, the utility of the present thesis, future sope of developing ontological and lexical resources to Rasasdsre texts, to work further in this innovative direction.CHAPTER1 Intr oducton to Rasasastra 11. Preamble ‘Ayurveda, Upaveda of Arharveda, is the ‘science of life’. Ayurveda uses all naturally available drugs which could be of animal, hexbal, mineral and metallic preparations for treating diseases. The knowledge of Ayurveda is attributed to Bramha, believed to be the creator of the universe according to purdrias. This knowledge was passed on to Daksaprajdpati, who taught this science to Aswini kumaraw (divine tevin doctors). Who in turn, imparted this knowledge to Indra, king of the divine beings. Further, a group of sages including famous Bharadwdja and Dhanvantari leamed Ayurveda from Indra. Later, the tradition of learning and imparting Ioviledge continued in two steams through ‘gury sisya parampara’ Punarvasu Acreya belongs to the former stream, His Ssya, Agnivesa had compiled his guru Punarvasu Atreya s, teachings. After several stages, finally, it was redacted by sage Garaka and today it is popularly known afer his name 'Caraka Sambitd'. A fev chapters have been added by Drohabala for the completion of the text. Hence, both Caruka and Drehabala can be considered the redactors of 'Caraka Sarnhité’ Dhanventari belongs to the latter stream of said Ayurvedic lore Dhanvantan'’s disciple, Susyea compiled the Susyta Samhitd. These two classics along with Vagbhata’s Astirigahrdaya forms the Byhatwrayt (great trad) of Ayurveda. Today, Ayurveda is a living tradition in some foreign countries also. This development is due to the transmission of knowledge by invaders, who grabbed away not only the physical wealth of India but also the intellectual wealth. In this context, the written documents of foreign tourists like Megasthenes and Huan Tizng are the historical evidences that attest the fact of influence of Ayurveda over indigenous 8medical systems of other countries Predominantly, Ayurvedic fundamentals are based on Sdimkhyd and Vaistsike systems of Indian philosophy. Being a medico-philosophical system, Ayurveda follows a doctrinal epistemology and its own system of metaphysics, Closely following the Samkhyé system, the Prakyti-Purwsa concept has been referred to and adopted in Susita Samiti”. Sage Susrie asserts that, there are eight 'prakytis’ viz. ‘evyaktain (the unmanifest), mahat (primordial mind stuff], ahavikara (principle s of self assertion. sattva, rajas and tames) and paficatanmtra (five primordial elements- sabda, sparsh, riipa, rsa, gandha}? and sixteen ‘vikdrms' viz. ‘pafica jfidnendriya (five cognitive organs- frotra, turk, caksus, jihvi, ghrina), paftea karmendviya (five motor organs - vak, pani, pada, pdyu, upastha), manas (mind) and pafica mahabhiiea (gross elements — prthivi, ap, tejas, viyu, dkdsa)", respectively Ayurveda accepts that all matter considered to be composed of the Pafica Mahabhilta (five gross elements), There are three bio-energie called 'tridosa's which govern the biological pwcesses of humans. widosas regulate both the psychological and physiological picesses. A harmonious state between the doSas is called health anda distubance in dogas, due to external or internal factors is called sign, symptom or disease. Each dosa isa synergy of at least, one Mahabhita. It is depicted in the following picture - ae TT FRTT aoe TAX, yea 55.3.9 gare aeregre Ware TeY dead arn, vhs Rowe 11S.S.3.-16p.6 ‘ssa44ps 9Ayurveda derives its Tidosa theory from the the Vaise sika ontology: Because, ‘Om derived from the element of 4, HT derived from the element of 3 and 7 derived from the element of SG, is the agreed concept. The five gross elements are part of the nine substances that Kandda had enumerated, bears an ontological link with Tridoga Susita has asserted, that the primary goal of Ayurveda is to protect the health of the healthy and treat the sick by proper teatment (Tarun s7ra Farry FaReT way arereeg Ree werrH = I+), in onder to attain the highest pursuit’ mokse’. The entire Ayurveda isdivided into eight branches, namely - 8 amafefescot ‘errefafercar sate Weta aRFFL ara Ror, General Medicine Pediatrics Surgery ENT Psychotherapy Toxicology Rejuvenation therapy Aphrodisiacs Dr. Raghavan Tirumalpad observes the link between Rasasiisiva and Ayurveda as follows 10Rasadistra, the science of mercury, though it was developed as a separate science in the beginning. In later period completely merged with Ayurveda, It is not considered as-one of the above main branches (Astatiga) of Ayurveda, however it has gained 5 much importance that it has become indispensable part of Ayurvedic treatment’ By majority, “it is believed that Rasasdstra is an expansion of the Rasdyana therapy" which is one of the eight branches of Ayurveda. It is unique in health approach and grants quick relief to diseases, Interestingly, it is similar to disease centric concepts rather than patient centric concepts in modern medicine, othe rwise Known as ‘Allopathy’. Caraka states Resdyana as “WaerRaoRaR oy dq ae ASSRFT |" Rasdyana is that which increases immunity and virility in a healthy person. Remaining types of Ayurvedic treatment have become more or less, ‘specializations’ for which individual departments have been established in Ayurvedic colleges. Ramisra is also effective in physical and mental illnesses by administering metallic and herbal drugs. 1.2, Rasagastra Rasa means mercury, Rasasdstra means — The science of the study of mercury and using metallic drugs for strengthening the body. It makes use of processed minerals assimilable for the body so that they can be used as medicines. The word masa connotes several meanings such as- "Taste" (=eaRt sirtarent S41 We |) , "Juice" (TR Tee Teel EA TH), "Fist material formed after digestion (THAT ‘RS.1p.d ‘RS, Preface,pv C8118 ulSBR GE BE TE |), "Material which is capeble of engulfing and consuming all metals” (SE, WIA TE |) , The emotion is also called sa among the considered nine rasasin the Sanskrit literature (eTehaTel Tat EAT: |) Also, a text in Indian alchemy, Rasendra sira sangraham defines res: thus - eal oa GH be wa Te vary Patel crest eat far if The polysemous sense of ‘ras’ has been attributed to ‘water, ‘pleasure’, ‘emotions’, ‘mercury and ‘poison’ etc. There are two main branches of Rasasistra namely Alchemy and Resiyana. The main purpose of the science of Alchemy is to convert lower metals to higher metals and the goal of Rasdyana is to rejuvenate the body and peyche, there by increasing vitality, Rasasaara texts precisely classify poisons, metals, minerals, diamonds and gemstones in various categories, and dexcrbe their purification and processing (simskiras) methods to generate and enhance therapeutic properties while making them less toxic to the body It is contextual to quote B. Mukherj's popular proverb - "There is no better medicine than mercury, no greater god than Mahddevn, no better friend than @ Physician and no better deed chan a gift”® 13. Rasa vidya and Rosasastra Historically it is considered that Rososdstra has acquired two embedded streams with it, viz. Rasa vidyn (rejuvenation therapy) and Rasasisra (Transmutation of metals). The former deals with herbs and metallic medicine s which are prepared in the form of Rasdyanas. The latter deals with transmutation of lower metals into * btipz/shnitre edom org ayunve da‘rasa-shastra’ 12higher metals, mercury being the prime component. Rast vidya classification is mentioned in the “preface of Rasa Cikise® text, it is classified into three types Dhétuvidyd (deals with metals and minerals), Rasacikitsi (deals with herbs including metals}, and Koemavidya (deals with tantras) respectively: Again Rasacikitsd is classified into two types Rogacikitsd (cur the body effected diseases), Rasiyanacikitsa {rejuvenation therapyj“*® respectively. The above classification of Rase vidya is depicted in the following picture 14, Importance of Rasa‘astra The imporlance of Rasasisira is stated in Rasendrasira Samgrahe asfollows- aera eat RbReageaat eractier | RH OT TRATES TTT 'As a cumy is tasteless without pinch of salt, no Sastra is appealing without the consideration of Rasasistra ." In Rasadisira, two concepts are noteworthy. 1, 'Lohavedha' which descnbe s the “development of Rasagistra so as to convert non-precious metals into precious 2 eater Fer vor eae eve | pte deren errs 11 Fires Erne ake caret oreeerer | ccc Re Bts fer fe eee RC, who, p21 “PRs pt 13ones*” and 2. Dehavedha which de scribes the “development of invent medicines to gain longevity of life, vigor and vitality’®. “By the science of mercury, it is to be understood not only a branch of Chemistry alone, but it is also to be applied to salvation by means of Dehavedha"“ ‘Mercury is called ‘King’ among all metals, possessing an inherent capacity to rejuvenate and tweat serious health disorders. With regard to the Lohavedha’, the metal mercury has a great significance in Rasasgasmn. It is said - 'WPistit HGF STAIR FR i (Rasa alone, has the inherent capacity co make the body always youthful and ete mal). Philosophically, the human body is a parthiva substance, so naturally, it is homologous to the metal and mineral constituents found in the earth. In human body, metals are pre sent in trace s and important for the proper functioning of sense organs. Deficiency of metal ions or electrolyte imbalance due to unhealthy food and aging causes malnourishment of the particular tissue or organ. So, testing for the deficient metal and electrolytes could help in ze pleni shment of the same through injections or oml administration. With balance restored the body will be strengthened. With a healthybody, the pursuitof salvation will no longer be an impossible task, There is a widespread notion that Resisdstre is useful only for tansmutation purposes. While rejecting this, it is clearly stated in ‘Rasendrasdm samgrmh’ as fellows- “aa wore Gaol oeerfte stad etre ofan Oe aT We AS cen ee arfek THAT | GI wed cal werd sectea: | SRS.LP? °RSA.p “HEC, Pp. ixtoxvi 14wa che wade oat oe waren Therefore, the scope of 'Rasnsistra' is not only limited to certain principles, as stated before. 15. Facets of Rasa‘éeira ‘Rase’ or pdreda is called ‘sia’ because, it bestows vigor and stength (@rapaeS TE St TET: |). Ayurveda classifies drugs into three types - 1. Khanija (minerals), 2. pri nije (animal products) and. kasthowsadhi (hes). All metals and minerals were referred to in the first category, All animal products like flesh, blood, poison etc., ate considered in the second category. All herbal plants are included in. the third category. ‘parnda' (mercury), comes under Khanija category. The viscosity of mercury is very high and comparably it is unstable like that of human mind. As the reflections of mind are contolled by ‘Samskiras (mental conformation of mind), the unstible 'pdrada' needs eighteen ‘Samskiras’. Roots of Rasdyana therapy can be traced back to Rgveda. For instance, the hymns ‘feevar fF SS4FIi' (wearing of Gold and Diamonds, brings splendor, 1-3-2-8), "THOR fCwaTTAT! (Silver has become Gold) (Vajurveda 15.1), “Hert qauf GeceaRI, (one would join gold with the help of borax, Cidndogyopanisad 417-7) and so on, While referring such quotations it is clear that the knowledge of using metals was known in ancient India, though not exclusively meant for medicinal purposes. In the expression, ‘STQS0fh Swath’ (Medicines increase life span), dyugmdni is refemed to as Rasdyana’, thus making Rasiyena a life enhancer * RSS, preface, Feit 1516. Significance of Rasa Medicines In Rasaratma Sanuccaya, three type sof Rasiyana treatments vere de scribed - mae sepa 24 Pfarer fafeaT AMT | sret padetiereh: SPOT eT: TEAST 1 suri’ 2. ‘mdnusi', and 3. daivé'are the three kinds of treatments amongst which swt" deals with surgical instruments, minust' deals with making decoctions and Waivi' deals with Rasyogas. The 'daivi' type of treatment is very significant among the three kinds of treatment. Three important factors makes it epochal as follows |. Dosage: Unlike heibal medicines, which are pre scribed in greater quantities, the dosage of rasusadhis ranges from 1 ratti to 5 rattis only. This quality has Deen stated as Hea PAT | ll, Palatability: Normally, herbal medicine s are bitter or pungent in taste. But, the rasqusadhis which are made in bhesma form, do not have any taste, as so many times the ingredients undergo several purification processes. Hence, they are easily acceptable. This quality has been stated as ‘SGd: HUGH" | IIL Efficacy: Herbal medicines will take a couple of months to show their efficacy. Wherein, the rasa medicines have an immediate effect as the end product consists nano-particles of the respective metals. This quality has been stated as'EEIRICIERT | Based on the above facts 'rmsa’ treatment is considered the best and it scores over puie herbal treatments. PRs, preface, pil 161. Purification Processes of Metal Rasasism narrates how to perform risa Samskdras, rast siddhis and constructing useful laboratories for experiment. Various types of yentras have been explained thatare most useful in the purification process of mercury and other metals. No metal is prescribed to be used without simshiras as it may leads to dangerous toxic effects. This idea is reflected in the following Verse of Cakrmpdni, author of Abhidhdna cintiment - ‘ented ced ctaeed 4 TRE | TRUER ea fe vated waaeTs |i!" Interestingly, while experimenting with each medical formula, invocatory ‘pooja and worship are pre scribed in Rasasiistra, Under Rasavidya, svarna bhasna, rajata bhasma, témra bhasma, pérada bhasna, abhenka bhasma, are some of the bhasmas commonly referred, ‘The supremacy of Rasadiistre in indigenous medical science is remarkable as noted by scholars, It is appropriate to quote Corake's references on the three ‘esands™ considered as the purpose of Ayurveda Since Resasdstra medications are prescribed for treatment and rejuvenation purposes, the ‘Prénaisar@ is fulfilled. The art of converting lower metals to higher metals is called alchemy. Knowing this science will confer prosperity, hence it fulfills the 'Dhanaisand to the person practicing it. The knowledge of Rasadistra has been given the highest status as it leads to salvation or ‘multi’, thus fulfilling the Paralokeisand. 18. Use of Meta While peeping through the History, one can know that India was far better than other countries in using metals for vatious purposes. People belonging to the * A.C, Pasa muddhi ninupanam, Verse-2 » peery yy mummy fear aah Rafe ane chiseeevterr ee war cheer fat sue unfar, rebar weeeboeihh 1 C.8 8,113, p88 11 17Horappa and Mohanjodaro civilizations used several metals and minerals such as gold, lead and stannous (tin) etc. In that period, they used the compound metals also. They used bronze alloy by mixing copper and zinc.” In Rgveda, many metals are described like gold, copper, silver, zinc, bronze (copper*zine), iron ete, In this period several herbs and their medicinal uses were mentioned. In the period of Yajurveda, gold, copper iron, lead were described In Atharvavede, reference to heibs and medicines is abundantly available. The Atharvaveda has got good amount of Information reganding tants, mantras and medicines. Manu, Apasthamba, Yajiiavalkya ete, quoted Atharvaveda's de scriptions of dhdrmika Suktas. During this period, medicines were classified into two types, 'Bhaisajya' (thatcures diseases) and 'Ayusya! (that bestows health and longevity). The Plimary sources of the Rasiyana branch can be traced back to the dyusya medicine s The Siktas of Atharvaveda appeared first in the form of invocation to metals and gems, as they promote health and destroy the evil force s ‘Mérkandeya Purina and Visnudharmottara Pundnte de scrbed abhrakadyti and parada's therapeutic utility. In Udyogaparve of Mchabharata, gold and some other metals have been described from an astrological point of view. In Rasesivara Dorsana, dehasddhi (rejuvenation of the body} and lohesiddhi (transmutation of lower metals to higher metals) were described. there is a puninic belief that the pdrada is the semen of Lord Sive and gandhaka emerged from goddess Parva, by pocessing which one can attain dehasddhi and lohasiddhi respectively. Using parade as a medicine one attains longevity. Use of both pareda and gendhaka removes poverty. This was partly based on the fact that their utility in the process of making gold make sone rich " bit sworn crystalinks com/indusciviliz ation htm] 18LS. References to Mineral and Metab in Caraka In Caraka Samhiei, drugs are classified into thre types as - 1. herbal pioducts 2. animal products and 8. minerals. The third category is called parthividi, that includes gold, iron-rust, copper, iron, tin, silver, lead, sikatd, sudhd, orpiment, gems and jewels, salts and afijana_[collyrium) etc. It has been quoted as ‘Gadi eet: acl: aftr Ger A Breet F* These metals or minerals are medically pescrbed for both intemal and external use. It is very interesting that “sodhana’ (C'S 5.18] of parchiva drawas is mentioned in Carnka Sembhied. [tis evident that in depth knowledge of application of metals and minerals is there in Caraka's period. 1.10. References to Minerals and Metak in Suspta Susita Samhita was writen by Acharya Susria. This Sambied me presents surgical section of Ayurveda wrth full scientific glory. Sustta was one of the earliest Acharyas who advocated first ever surgeries in India. Hence, he has been bestowed the title Father of Surgery’. In this Sambitd also, Rasustisra related therapeutic applications of mineral and metallic substance sare found, In Suspta Samhita dravyas were classified into two types ‘sthdvara’ and arigams’, re spectively. The 'pdithiva’ category mentioned in the main category of shdvae, which has also included =a list’ «of |= metals as Seo: RISA TATE FP parada’ was described along with some other metals. "¥h Sat eer Ud @ GaasteeTe AeA a aa? Susrte has described metals and minerals like gold, silver, copper, bell metal, tin, lead, iron, and rustiron for medical purposes. In ™ chapter of sitrasthdna™, Susrta spoke ebout different *CS.170,p48 S131 Bss425 Bssa7pas 19instruments for sugical purposes which were made using various metals. These two classical texts represent the actual status that Rasadistra has enjoyed during those ‘time s. 1.11. References to Minerals and Metals in Vagh hata The third century C.E., witnessed another significant development in the field of Ayurveda. Caraka Sambitd and Susrta Samhitd were not available in their oginal form. But, Asta/igesamgraha and Astaiigahydaya were available in their otiginal form. According to historians, there were two Vagbhatns. 'The one who has written Ashdrigasamgraka was known as Vydidha Vagbhata and the other, was Madhya Vagbhate, the author of Astirigahrdaye. But, according co Ayurveda scholars both authors were same’ In Astarigasamgraha and gahrdaya, several metals and minerals were described. For the first time parmda was mentioned for internal administration. in Rasiyana prakaranam of Astirigasarngraha along with svarne-maksika, loka, sketa etc. All these references indicate that the process of dhatu bhasna was conceived and took shape during the time of Vigbhata. The credit of using Visa (venom) in therape utics once again goes to Vagbhate 1.12, References to Minerals and Metals in Sanskrit Literature There are references to Rasisisra in non medical literature like Sanskrit literature. Harsa Carita of Bénabhatta, (believed wo be lived between 600-1200 AD) quoted a long list of companions and assistants of king Hersa. This include s physicians, alchemists, mineralogists, priests etc. The list includes Mandaraka [the son of physician), Jarigulike Mayiireka (toxicologis), Mantra sidhaka kanila (one who recite mantras), Dhdtuvidavid viharigama (alehemist] and Asura vivaravyasani viharigama (a deep miner}. In this text, mineralogy was considered one of the sixty- four traditional arts. Itsaim was to produce worthy minerals out of the worthless ones * AS Preface, Pp. 4-5 20through the science of alchemy. The term /ataviipake for gold makes this clear. L121 Arthavasra Arhaséstra was compiled by Kautilye in 4" century B.C. Kautilya was a grat Academic, Economic and political stategist of Gupta period. In this period several references of use of minerals and metals for making utensils, armoryetc., and metals like gold, silver, copper, iron, lead were described. Also, sodhana and mardevakarn processes of dhitus were mentioned. He had also described internal and extemal us of metallic preparations to maintain positive health for the prevention and cure of diseases. Kautilya referred to a post designated as Akdnidhyakse (chief of mines). The selection criterion for the post was a good knowledge in mineralogy and Alchemy for the prospective candidate. A variety of gold called ‘rast viddha sivarna’ that would be prepared by transmutation lower metal into a precious metal with the help of processed mercury. This shows that people knewr the technique of converting base metals nto noble metals with the help of ‘processed mercury’, 1.13, Nagarjuna and Rasafasira “Tn the wide span of history of Rasnsise the name’ Nigérjuna’ stands outas an important author, Historically, references to Nagarjuna have been mentioned in the 1* through 4" centuries and again in 8" century. The first appeared to be Arya Nagarjuna (1" A.D), the second is Nagarjuna (2° A.D), the thind, Nagarjune of Gupta Dynasty ( 3 or!" A.D)** and finally a Négdyjuna who was the student of Acharya Sarabha, The fourth Nagdrjune was popularly known as Siddha Nagarjuna belonged to 8° A.D. In fact, Rasnsdswa gain momentum during Siddha Nagdijuna's time, He wasbom in Amardvati, a small village in Guntur district of Andhra Pradesh Though Nagdyjuna traveled the length and breadth of the country, he spent most of his life time in the hillocks near Amarivati, He has conducted extensive experiments SRS.p2 * bid *RS.paon the medicinal uses of Mercury and other heavy metals fora significant part of his life. These studies, brought the visible re-emergence of this branch of Ayurveda, viz Rasnsiisva and/or Alchemy. Ayurveda itself, in later periods, began to incorporate Merury as well as other "toric" metals as important components of pharmaceutical formulations. Nagdrjuna bas written many books on Rasaddstra like Rasendra marigalam, Yoga sataka, Loha shastra, Rasendra cintdmani, Kaksaputatantra, Rati Sistra, Nagarjuna tantra, Arogya maiijart and Yoga siigara After Nagarjuna, a plethora of Rasasiastra texts were composed. Itis believed that Rasendraciiddmani, Anandakanda, Rasiratma Samuceaya, Rasirnava, Rasendrusira Samgraka etc. were authored by the disciples of Nagdyjuna. There has been a unique representation of concepts such as metal as mahdrasa, rotnas, uparasas, sadhdranarasas, lohas among all Rasasisra texts. The eighteen refining pwcesses of mercury lastddasa srmskdnis) along with kos thts (fireplaces), yantras (appliances) and miisas (crucibles), putes (units of heat) etc. were also extensively described in texts like Rasaratna Samuccaya edCHAPTER 2 Imp ortance of Dravya and its classification in Ayurveda and Rasadastra 2.1 Intreduction In Indian philosophy, ‘padditha' is the supreme entity from an ontological perspective. The nature of ‘padditha’ was discussed widely in Waisesilta school of philosophy and was classified into six types - Ldrawa 2.guna 3.karma 4.siménya Sxégesa, and 6.uimavdya. Ayurveda (particularly in Carako), followed the fandamental classification of padértha according to Vaisesikas. But the seventh padatha ‘abhéva* was not taken into consideration, instead Ayurveda considers some abhéve pratinidhi dvevyas (drug substitutions) in replacing abhive dvavyas. “For example, Plumbago ze ylandica L. (CChitraka) of the Plumbaginaceae family, is substituted in place of Baliospermum montanum Willd (Donthi), belonging to an entitely different family (Euphorbiaceae). While the concept of substitute is mentioned as early as in Caraka Samhied, Bhdvaprakiséa Nighenty and Bhaisajya Ratndvali elaborated more on such plant pairs’”* There are two meanings for the term ‘padértha’, the former refers to 'VSCT aa: (a signifier-signified relation) and the latter is "RIA (an object). For instance, when a word like 'ghata' (pot) is uttered, then word, meaning and their elation only be cognised. So, the word is a signifier and the meaning is signified. The ‘objects’ an be anything like jaz, etc. However, both the meanings of padartha make a synthesis, as denote the same entity. Acconding to Nyfya-Vaisesika, a physical entity ® Though Kanada has not explicitly refered Abhava as a padattha, his successor lie Udayanacharya introduced # as a seventh ane J ayurveda Integr Med. 2010 Jan-Mar; 1(1): 33-39 23that do not has a significant meaning, cannot be considered as a padditha. In the hierarchical structure of Ayurveda, dravye is taken into account, but padartha was not referred to in the contextof dravya classification As part of the paddrtha classification, ‘drawe' is the most important one. Dravye is a substratum of guna and Karma which are related to dravya by a relation called inherence (samaviiya). According to Carake, “siimdnya (similarity) occupies the first place in the list of items indicating the scope of Ayurveda. Because, simdnya isa state of generality or similarity which is always responsible for augmentation of all three categorie s viz., matter, quality and action. The simdnya is not only related to created things but also to all the beings belonging to the thee categories mentioned above”™. It is said by Carake ina verse - adel Gauri ard aigereom 1 Breer weft 7 | Means, "generic concomitance is always the cause of the augmentation of all the beings (whereas) the variant factor of (theix) diminution (provided) both are applied”™, Thus, all six paddrtha shave a practical implication in drevyagune, where as they are purely speculative and ontological in philosophy. This instances shows, hows the philosophical concepts have got practical utility in Ayurveda 2.2 Supremacy of Dravya According to the science of drevyaguna, each dravya has five properties as masa, guna, virya, vipdli and karma. These five properties are also called ‘Rasapaiicake’. Camka Samhitd considered drawe as the supreme among rasa, guna etc, Sus'ta Samhita, Astafigahrdaya and Astatiga samgraha have specifically de scribed about the superiority of dravye. According to Susfta Sarphité, d@revya is mone important than the quartet (rasa, guna, virye and vipéka). Since *GS14.p. MC SA144,p.26drovya is the ‘wat forthe laterelements, itis mentioned in Susyra Samhied as thus- Gerrea cherry alert aeeare: | TRI TPR ce eT 1 “These are the collection of postulates of authorities who argne emphasizing imporance of each one (rasa, guia, virya and vipaka) separately. Scholars consider the combination of all the four factors as important“ Vigbhata also expresses the same view - sare Tae eee fees “Dravye is the chief among rasa and others, Because all of them are residing in it*** Susnea Samhité , observed that vipaka depends upon viiya, virya cannot exist without rasa and resn cannot subsist without drawa. In this context, it is clear that there is achain link between the constituents of a drawa. Hence drevya is inferred to ‘be the supreme entity. The following verse from Susfta Samhita attests so nee saree FST Sree Stet aR PT TTL al Re fear gore, get seas TAL According to Indian philowphy, all dravyes are of paiteabhautiter in origin According to Ayurvedic principles, any drawa can be used as a drug. Thus it is sated - AIRE FGAATEIT (there is no root which not medicinal in nature). “Any drevya can be termed as a drug only on the condition that it is used for a definite 5514013, p.267 “ibid MAHI5.4,p135 =AHI51,p135 3s.140.15,p287purpose (Artha) and with a rationale (yukti). Hence ‘purposiveness’ and ‘rationality’ are tw essential conditions for any drevya to be used as drug."*” After discussing the characteristics of dravya, it demands further knowledge on its classifica ion. 2.3. Classification of dravyas in Ayurveda Classification of drayas was discussed in all ayurvedic texts, because, knowledge of dimvyas and its gunes is essential to Ayurvedic doctors before administering any drug. Dravyas have been classified into vanous types, these classifications are compiled from various Ayurvedic texts, but major portion taken stirigahrdaya). While doing the study, interestingly, the classification of draryar was mentioned nowhere in Astarigahrdaya. In Careke Samhita , the dravya was classified into three types. From Susjta's perspective, a slight deviation is observed. Susyta classifies the dravyer into two types. Since his scheme of classification is different from Caraka and Vagbhara, it has been represented after the current section. For all practical purposes, from the "Brhatrayi (Caraka Samhita, Susrea Samhita, A the primary classification of dravyas on the basis of their origin is three kinds Discussion on the x categories isas follows. 2.3.1.Classification of Draryas in Samm hisas 2.3.1.1. Caraka Samhita 23.1.1. Jarigama In Caraka Sambitd , the dravya is classified into three categorie s 1 Jdrigama 2 Oudbhid and Parthive are the ontological categories in Caraka’s world. A living being which motiles is J@rigama. A Jérigama moves independently and spontaneously ( gecchatiti jarigamah’). All animal related products like flesh, milk, ghee et, come under this classification. Caraka Sarmhied has enlisted the Javigama dravyasasin the below given verse - *D.G2,p10 2 yoo pfs ue compat 1 € 8.1.1.68, 28 i) cera Reeth 1A. S.1.12,p.137 %6ey ater fer a esis TPL A REET a YT AEE | SRT era AT ST STE i” “Madhu, gorasa, pittam, vasi, majj@, asrg, dmiga, visa, mitra, carma, retas, asthi, nyu, srriga, nakha, Khura, ke sa, loma, rocana ax jdrigama dravyas.” 2.3.1.2. Astariga Samgraka According to Astariga Samgrahe, madhu and ghyt etc, are included in Jdrigama categoryas observed in the following reference - 7EERTS OA LTA: |" 2.3.13. Garaka Samhita 2.3.13.1 Audbhid Audbhid dravyes have plants as their origin. That which springs forth beneath the soil from a seed iscalled ‘audbhid' The Audbhid has four sub-types. 1.Vanaspati, 2.Vanaspatya. 3.Virudh and 4Osadhi"’. But, in Susyta Samhitd, the Audbhid is termed as 'Schvarn’ and chssified further with a slight variation as L.Vamagati. 2Vrksa, 3.¥irudh and 4.Ogadhi? The word 'Vriga’ has been used to refer “Vénaspatya’, but there is otherwise uo difference with regard t the structure of the classification. *C.8.1.68-69,p.9 "A$ 1.12,p137 “yoiteeia, mffenn orevtreren dremrercrdne is 2110.81.73 ash esate armeeetedeleetie yfieisat A $.1.12,p.137 conuesnsfien cpraarel gan ieee aiken GR S811 7Additionally, Amarakosa and Rija Mighantu have included a fifth category, called 'Ksupa'. Ksupa is a plant that is short in nature. This classification appears after Vanaspatye classification in both texts. Since it bears flowers as well as fruits, it could be included in Vanagpatye classification, that is the reason why it was not treated asa separate group in Brhatrayf. The Audbhid category, as mentioned earlier with all its sub-classification is also mentioned in Amarakosa and Raja Nigha mtu 2.3.4, Astariga Samgraka Astétiga Samgraha followed the same classification as in Caraka Samhied, hence, no difference is observed. 2.3.1.2. Garaka Samhita 23.1.2.1. Parthive Sage Caraka had categorized all the mineral ores, metals, salts, etc, as Parthive dravyas. Substances which are found under the soil are known as Parthivas. Cakmpani commentary on Caraka Sarmhitd defines Parthiva to be a ‘transformed form of Prithint”" According to Caraka Savihita , the Parthiva category is - qoot aren Guetten FATT RT | art Reet Aen eral fears 1 ‘Suvarnam, samalah paficalohdh, sikand, sudhd, manahsila, manayah, lavanam and gaurikifijana' are considered under parthiva category. Sic ore: watt € $.1.168 “CS1170,p492.3.1.3. Astariga Samgraka 2.3.1.3.1. Parthiva According to Astiviga Semgraha, the Parthive category has been described as 'bhauma'- Ty BAT SecTaMT UIT AFT] (minerals right from gold, up to silt. are called bhaumas}. Later, the list of parthiva dravyas has been stated as “swarna, ripye, timra, kémsya, pittala, wapu, sisa, krsnalohe, tiksnaloha, minikyadi (padmaniga, mehénila, pusyardga, vaidiirya, muktd, vidruma, vajra, indra, sphatika), kica, simudraphena, tuttha, gairika, haratdle, manahsild, svtoijana, rasiijana, sléjit, vamsalocena, tugdksiri, lavanddi (saindhava, sxuvarcala, bida, simudra, romaka, qudbhid)"** The term Bhaume is synonymous with the term Parthiva Base on the above de scription, it is knowm that the Jarigama, Oudbhid and Parthive s are the major classifications of dravyas in Ayurveda Sarmhitds. A litle latter, each of these shall be dealt with in detail along with their sub-categories 2.3.2. Classification of Drarya in Suipta Sarahiza 2.3.2.1, Jarigama category ‘As discussed earlier, a living being which motiles is called Jérigama, Susrta has classified Jatigama category into four groups - 1 Jardyuja 2. Aniglaja 3 Svedaja and 4.Udbhijja. This is a popular classification in Samhitds and Koss. Special characteristics of each group are described in what follows i, Jerayuja - LAGELaTeTat | TATTTEA Living beings that have weproductive organs with placenta are Janfyujas. Susrta includes man, lion, tiger and other animals in this category. *4$.1112,p.137 48.112, Fp139-141 °SS11,Fp 782 Andaja - Ft wag yTTSISTTM Andajasare tho which originate from eggs. Aves (birds), reptiles. crows, snakes, lizards, fish etc 2 Sredgja - PRE MRO RITE Svedgjas are the Living creatures thatborn out of sweat. Ants, mosquitoes, insects etc, are considered in this category 4 Udbhifa - SzIT-AIgHTTT: FETA P The cochineal insect of various kinds is called indragopa. A fire-fly is also an indragopa. Also, frogs and similar animals come under Uidbhijja category. Udbhifja-E ty mology vs conventional use According to Ayurveda, the Udbhijja category refers to animals. But, in Sanskrit literature, the Udbhijja category refers only to plants. Ayurveda teats classification of plants separately and Audbhid category is mentioned already which is discussed earlier. Here, both the wonds Udbhija and Audbhid are derived from a mot verb 'f¢-747 (to break)’ the meaning of the verb is suggestively close to plant category, because the plants also emerge from the earth in process of sprouting. So, the derivative meaning (@tPRf] of the word has been taken into account. Another view suggests that some animals also emerge from the earth, connoting that those animals which live in the earth by building burrows, are also Uidbhijjas. So, Here, conventional meaning (W@ue!) has been taken, which contextually applies. 2.3.2.2. Audbhid category :- A litle overlapping can be seen with Susita'’s classification of oudbhid category with that of Camka and Vagbhata's. The Audbhid category was classified 30into four groups as- Vanegpati, Vanagpatya, Virudh and Osedhis. This classification is similar in allied Ayurvedic texts. In these texts, their features were also mentioned namely - 1. Vamaspati :-'plants do not possess visible flowers"are Vanaspatis Hence they are qpuspas (flowerle ss). For Instance, asiattha, agaru, devadaru, arjuna ete, 2. Vamaspatya :- ‘plants bear both flowers and fruity®* are Vanaspatyas. For Instance, dmm, haritaki ete,. According t» Panini's Astddhydyi, the word ‘arreaed isa derivative of ‘STEVE | So, Vanespatya is an entity that belongs to Venaspari. Except the etymological difference, there is no change in the meaning part. But, conventionally, the list of plants that are included in both categories are quite different as per Ayurvedic scriptures. Grammatically, the term Vanaspati belongs to ‘Gerry Aa, which again, ansapeTo | Vinespari means king of forest (FTE4 Tft:). According to Panini stra ‘UREHORP IA a GST 6-1-157]', "FE! pratyaya is to be assigned and then Vanespati is derived. similar words also appear like ge@7 fl, URGE etc. By adding UF pratyaya to “anaspati and getting Gdivrddhi the Vanaspatya is derived, that means ‘pertaining to Vanaspati (TAT AT)’, In Ayurveda, the two terms refer to plants, but they are diffe rent in feature.s Spear €.5172,p9 fy supe wert rast 1.5.14, EpT-8 an ap wet ore 3.12, Bp 8? sy) stearate | Amara? 4.6, Pp.129 vy) camehteerite ham RAT | RIN 1.28, Pp 13 Sj uplarewcr wwe C51.72, FPS a) wrenjgrcearrsh ALS 112, Fp 137 sy ave gee S51, Fre iy) Saree ee? NAL Amara. 4.6, p.129 vy stetaot arr RN 29, p18 Sfteanfirenearmenen 1LAB7H BL3. Vimdh :- Those plants which twine crawl or climb upare known as Virudhs. Also, 'Praténa™ is called Vitudh Pratina or Vinudh was further sub- categorized as- 'a) Lat and b) Gulma"™ | © = Lana :- climbers are called ‘Lata’ and also they ar otherwise called Valli" | viddri, Rapikeccu etc., are climbers. © ~Gulma :- Shrubs are gulmas. These are also climbers. But, can not crawVor to up as lengthy as the Lota. ‘Atibala’, 'Saliparni etc., am gulmas. The gulma category consists a cluster of trees. 4, Osadhi :- Normally, all plants are called as Osadhis, because of their inherent quality of curing the diseases and protecting health, Rgveda states Osadhi thus - Sie wo cael gf staf" [that which cures the diseases is called osadhi.) But, in Ayurveda, the word Osadhi comes under Audbhid category. Those plants which ‘whither avray after yielding the fruitsor after harvest® are known as Osadhis. Perennial crops like paddy, pulses, wibeat, maize ete, are Osadhis. 2.3.2.3, Pésthiva category :~ With reference to Parthive category, Susjta says - Urffer Gavia aftr: Bremgere renee: 11? ‘Minerals and substances like ‘suvarna’, hajaca’ ‘ma ni’, mmulea’ ‘mana nyt! Rapala’ ete., are parthiva drawas, aaah die eR C.S.172, SAT ete SST TR | CS.1.72, TPS saefictan fcr Amara 24.6, p130 "ASI,p20 aihese wewremart 1CS4.72, p59 fj cure ecb S112, p 137 si seca sree fh 8.8.1.1, Bp. jy) sides sexe Amara 248 p 129 vy) eA N 128, p 13 "SSL LR Te2.4, Dravya Classification in Rasaidsma In Rasasistra texts, drewa means mostly pdrthiva dravye only: This parthiva dravya has been classified into many categories as ‘tes’, imehdrasr’, uparasa’, ‘sidhdrenaress', ‘faktirasn', tohe’ upaloha’, bata’, ‘uparatna’ and s2 on. This list is nota unique one as they differ from text to text. However, conventionally the se variations can be classified under parthiva, as in the following manner: Pree F The above listis valid when Anandakanda is compared with other Rasasastra texts, Pérthiva being the basic building block, there is no harm in accepting mukta and prawila as pdrthivas. But, since the se two are animal products, a separate listing canbe made aspera viewr expressed by Sri Yadayji Trikamji ‘All the metals and minerals come under Parthive category. As it was discussed earlier, according to Anandakanda, Parthive is classified into five types and their respective constituents were also discussed. Pérthiva's description is given as under 2.4.1. Rara (parada) Rasa or parada isa fluid metal. As per purdinas, ‘rasa’ is the originated form of the semen of Lord Siva, FA SSC TENG RARE EA SA (Ie is the essence of my energy, hence it is called hasa'] Raseswaradargana, a part of Sarvadarsana © 8584, p.160 33Samgraha of Madhavacharya, has a brief discussion about rasa and its characteristics Rasa has a set of synonyms, amongst which parade is one. Philosophically, ‘masa! acquired ‘paradatva' due to its inherent quality of be stowing the power to cross the farther shore of metempsychosis (SRE TY Oe Stistl TRE: FR 1). Hence, masa is ‘parade’ Liberation is the ultimate goal of Indian Philosophy. But, in the view of materialist thinkers, and their counter parts, this liberation is unseen, non perceptible and so on. Therefore, what man can do is to maintain a healthy body by using mercurial preparations and medicaments. [t is quoted thus in Sarvaderdina Samgraha - “Ree Tere CRT RUSTE PRPTSRPSCTIG FETT ATTRA | Terre eRaTOS TeaS Ta Bhaveprakeisa of 16" Century, enumerated nine"? synonyms of pérnda and ithasbeen treated as rasa. He says, ‘it is rsa because people consume parade to rejuvenate their body’, ‘Also, masa is synonymous with dhdtu® (tissue)' in other contexts “SHRI Reta Geet Beat Tete | ToT Se Se Se TAR ER il “5D554,p.160 S unch memige sige sere cave firacitharsen egue Alarece w Bava tL Ssusrta says “wero ey Chee ata Rr wore TERE oe eT, TRE waft 1(8.8.1.14) 34Rasth raya Tantram of Govinda Bhagavatpida describes why ‘Rasa’ is supreme amongst all me tl. “area APT APT PTS Gal Gea 0Ran ate ore a chad A pererta Fea vat at oa Ga Vaset wareroreer et errorer re area | ‘site’ isa synonym to pamda and all heibs and metals dissolve in parada. All he1bs dissolve in ndga, naga in venga, vanga in Sulba, sulba in tam, tara in kanaka and kanaka in sita (pérada) To derive the medicinal effects out of parada, the prescribed detoxification pwocesses are a must. Eighteen types of purification methods were mentioned in. Anandakanda. Rasesvaradasna® in Sarvadasna Sangraha lists the methods as follows - 1.Svedana, 2.Mardana, 3.Mirechana, 4.Sthdpana, 5.Pétana, 6.Mirodhana, 7Dipana, 8.Gamana, 9.Grisme, 10Pramina, 11Jamana, 12.Pidhana, BGarbhadrti, 14. Bahyadrti, 15.Ksarana, 16Kramatia, 17.Nedha and 18 Bhaksana ‘As per the methodology of cantrayuktis (especially ‘Aukrdndveksana) a detailed account of discussion on rase will be made in the fourth chapter, ‘A. Comparative Study of Anandakanda with other Rasadfisra Texts’ Shemreorncreer are fer | and fleraghiarer are erential renreed aerrerarahl eePHA 11 SD.5, 9.17. pdet 35