Review of Ayurved
Prakash & Comments According Current Scenario
Ayurved Prakasha is
one important ancient script on ancient Indian Alchemy written by Shrimad
Madhava Upadhyaya in 17th century. Three commentaries are available
on this text. Principally it is a summarized combinatory book along with its
own important contributions. Subject matter of the text contains total 1693
verses which are divided into 6 chapters. There is elaborate description of
Parada, Hiraka, uparasa, dhatu, upadhatu, ratna, uparatna, visha and upavisha along with their processing, therapeutic
aspects, it’s use in dhatuvada (processing with metals, minerals, ores, alloys)
and dehavada (therapeutic practice).
Alchemy (science
dealing with metals, minerals, ores, alloys) was in practice for various
purpose since ancient times. History of Indian Alchemy (known by
different names as Dhatuvidya, Dhatuvada, Dehavada, Rasavidya /Rasashastra)
dates back to ancient most literature on Indian system of medicine or life
sciences to the knowledge of mankind. Many books were written in different era
on Indian Alchemy. Ayurved Prakasha is one of the important texts among them.
It was composed in later part of medieval century i.e. 17th century.
In that time Rasa Sastra was well established and practiced widely. The book was written by Shrimada Acharya Madhava
Upadhyaya - a resident of Saurashtra, belonging to Sarasvata kula which was
composed during his stay at Kashi (Varanasi). Original text was published by
Acharya Yadavji Trikamji through Ayurvediya Granthamala. Later on this was edited
with Hindi commentary by Vaidya Somadeva Sharma, the Arthavidyotini and Artha
prakashini Samskrit & Hindi commentaries respectively by Shri Gularaja
Sharma Mishra through Chaukhambha Oriental publications Varanasi. Subject
matter of the text contains total 1693 verses which are divided into 6
chapters.
Importance of the
Ayurved Prakash
The subject matter of the text is mainly Alchemy
with elaborative description of pharmaceutical approach of Parada (Mercury)
especially Parada samskara and detailed description of Drugs of mainly mineral
origin (Uparasa, Dhatu, Upadhatu, Ratna, Uparatna) and Visha upavisha. It
contains important summarized, combinatory
aspects from then available texts on the subject, which were found practically
applicable, tested experimentally along with own creations and modifications
which is of much significance as it reflects the trustworthiness of the subject
matter. The pattern of classification of Mineral drugs (Rasavarga dravya) is
found unique in nature.
Subject matter of the
text is divided into 6 chapters which contain total 1693 verses.
1st
Chapter
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Suta
Sadhanadhyaya
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Contents
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This
chapter is dedicated to Parada where mainly Dhatuvada (Pharmaceutical) and
Dehavada (Pharmacotherapeutic aspect) are described. Parada Dosha, Parada samskara, drugs
(individual and group of drugs along with their description), formulations
required for Parada samskara (Vida, satva, Bija grasa, druti etc),
formulations of Parada (bandha, murcchana, Bhasma etc), method of consumption
of Parada and its formulations, anupana, pathya, apathya, rasajirna lakshana
and its treatment, rasajirna lakshana (in dehavada and in Dhatuvada),
Hemavati vidya (Technology of preparation of Gold from various Rasavarga
dravya and Parada) are mentioned. Two classifications (3 and 5 types in each)
of sagandha murcchna and 5 types of Dhatu Pishti are mentioned. Features of acceptable
Parada, Bandhana, mrita suta are mentioned along with short and easy methods of Parada samskara.
Property of Dantagre Kachakachabhava (creting sensation in the teeth) for
properly prepared mruta suta is explained. Different types of Kupi, method of
plastering of Kupi, Yantra (Assemblies). Sahastravedhi Parada, description,
types, examples and uses of vida, features of Tapta khalva, uses of various
types of Abhraka, features of Garbhadruti are mentioned. Different types of
khota, various effects of sequential Grasana on Parada and 26 types of bandha
are quoted by Author. Author explains Samukha Jarana, 2 Types of Abhraka
Jarana- Patrabhraka Jarana, and Abhraka Satva Jarana, features of Garbhadruti
and uses of various types of Abhraka in this chapter.
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Peculiarities
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Author
has stressed on importance of Jarana and Bija Grasa in Parada for dhatuvada
as well as dehavada, Kshetrikarana (pre-procedure of administration), Gandhaka Jarana, and sequence of Jarana. Author
quotes 2 sequences of Jarana- for Dhatuvada?-Abhraka Jarana, Garbhadruti
Jarana and Svarna Jarana and for (dehavada) internal administration-(i)
Gandhaka Jarana, Svarna Jarana, Abhraka Satva Jarana, sarva Loha Jarana (ii)
Gandhaka Jarana, Abhraka Satva Jarana, Parada Marana. Author focused on
compulsion of Gandhaka Jarana and Abhraka Jarana. Four different types of
Yantra are mentioned for Jarana. For internal administration of Parada,
author stressed on Jarana of Gandhaka in Parada (Antardhumavipachana) without which it’s use is strictly
prohibited and considered it as
mandatory before using it in any yoga or for preparation of Jarana, Pishti,
Kajjali etc . Author appreciates to take samaguna shadaguna balijarit Parada
for these processes, formulations and indications. He permitted to use Parada
after ashta samskara and murcchana with Gandhaka till disease cure (Short
term use) only. For disease treatment Author advised to use shodhit,
murcchit, Gandhajirna, Svarnadi dhatujirna and mruta or amruta Parada (with
double the quantity of Gandhaka). For Rasayana after jarana with Gandhaka it
is advocated to subject Parada for Jarana along with satva of Svarna, Abhraka
etc Dhatu and then subject it to marana. Nirgandha Murcchana is said to cause
complications.
Duration
of administration of Parada is stated as 40 days, 6, 12, 36 months and for
whole life in the form of intermittent cycles of 40 days. Quantity for
samskara of Parada is mentioned. 3 different methods of Jarana are mentioned
and it is advised to take Gandhaka rather than Kajjali for Jarana. 3 types of
Antardhuma method of Gandhaka Jarana are mentioned which are considered as
Rasasindura. Murcchana and Jarana are said as synonymous. Ariloha Marana for
Grasa is accepted in Lohavada. He accepted failure to prepare Druti and
difficulty in processes of Sarana, kramana, and Jarana for preparation of
kotivedhi Parada. Swedana in dolayantra is mentioned as a method of Jarana.
Author quoted 2 types of Parada bhasma- (1) Urdhvaga- sindura, karpura Rasa
(2) Tala bhasma along with 6 different methods of preparation of Parada
bhasma.
Author
opined that for Kshetrikarana snehana, swedna, virechna and kitapatana should
be done in sequence and Rasa kalpa should be administered after consumption
of Abhraka Satva pradhana yoga for up to 6 months or 1 year and after
ensuring disease free state for above stated period. It is advised to consume
Abhraka bhasma for 1 month before kshetrikarana. Consumption of Hema Jirna
Parada bhasma in the dose of 1, 2, 3, 4 pala is said to increase the
longevity of life respectively.
The
text focusses Yogavahi property of Parada. It has mentioned to use Bida
gutika for Grasa and Jarana, Shambhavi Mudra for Rasa Marana. The author
explained different benefits of formulations of Parada prepared by Jarit
Parada with respective proportions of Gandhaka for Jarana. Agnisthayee Parada
is quoted as necessary for jarana of Svarna and Rajata. He further opines
that Antardhuma vipachit Parada if processed for Jarana becomes Sahastravedhi
and capable for Vedhana of Rajata, Tamra and Abhraka. It is mentioned that
after Murcchana samskara, Parada becomes devoid of 7 doshas. He has given
optional methods of processing and mentioned substitute drugs for processing
of mercury in their unavailability. Author has mentioned to wash Parada with
Kanji after each Samskara. Given some universal examples to know hidden
meanings e.g. quantity of each drug individually in Parada samskara. It is
mentioned that by Bandhana of Parada, threshold of Parada for heat increases.
Grasana of Rasavarga dravya in Parada is included under Mardana samskara
which signifies importance of mardana in Grasana.
Explanation
of Srushtyambuja is given and Laghuputa is also mentioned for Bodhana samskara.
While mentioning features of acceptable Parada, it is permitted to use Dhumra
(Black along with Red) and paripandura varni (Yellowish white) Parada rather
than chitra or karbura varni (different colours). Abhraka Satva Jarana is
quoted as best for pakshakartana of Parada.
Kachakitta
(Which type of Abhraka/ Kacha and Loha kitta) is said to avoid for Dhatuvada.
It is mentioned that Druti of Bija in Parada can be achieved easily with
Amladrava, tapya Satva and vyoma Satva.
Examples
of Dhatu bhasma preparation with Ariloha for giving their Grasa in Parada,
Ariloha Marana is accepted in Lohavada.
Swedana
in dolayantra is mentioned as a method of Jarana, quantity for Grasa,
different effects of sequential administration of Grasa on Parada, importance
of Abhraka, Loha, Tamra Jarana for Dhatuvada, different effects after Jarana
of various Rasavarga dravya, importance of Tikshna Loha Jarana for
preparation of Svarna, Four types of Svarna Grasa as per quantity of grasa
are mentioned for preparation of Shatavedhi Parada and it is stated as an
essential stage before Sarana samskara. It is mentioned that Chatuha shashti
Jirna Parada with Svarna becomes Dhumavedhi, Sparshavedhi, Avlokavedhi and
Shabdavedhi. Samajirna- shatavedhi, dwiguna jirna- sahastravedhi same way
Ayutvedhi, Lakshavedhi and Kotivedhi. Nyunajirna parada is used for
patralepana (dhatuvada). Author quoted different types of khota as per
different classics, Bahya Druti Sarana and reference of Jarana for seven
times for preparation of kotivedhi Parada. Simultaneously the author accepted
difficulty in preparation of Sarana and Jarana too.
Different methods of preparation of Jarana,
Vedhana, Ranjan through Khota Bandha, definition of Bandha, and 25+1=26 types
of bandha are mentioned. Author had mentioned 4 types of Bandha from
different texts and given 2 types of Parada bhasma- (1) Urdhavaga- sindura, karpura Rasa (2) Tala bhasma. Kupipakva method
is named as process of Rasa bhasmikarana and Rasa Sindura. Antardhuma as well
as Bahirdhuma method of Kupipakva Rasayna (Rasa sindura, Rasakarpura)
prepared with kramagni for 3 days as a method of preparation of Rasa bhasma.
Colour of Rasa bhasma is told as Aruna as like bandhukapushpa and dose is
mentioned as 3 ratti. Features of mrita suta and 6 different methods of
preparation of Parada bhasma along with collection from other texts are
quoted.
Kshetrikarana
and complications of consumption of Parada (failure of deha kramana) without
preceding Kshetrikarana is mentioned. After Kshetrikarana it is mentioned to
consume Parada which is Jarita with 1\4th part of Abhraka Satva, ½
part of kanta Loha bhasma and equal parts of Tikshna Loha bhasma and then use
Arota (shuddha Parada). For Kshetrikarana it is stated to follow snehana (3
days), Swedana, virechana and kitapatana in sequence or to undergo at least
virechana, to consume Abhraka bhasma for 1 month or Abhraka Satva pradhana
yoga for up to 6 months or 1 year and to ensure the disease free state for
above stated period before administration of Rasa kalpa. Agnisthayee Parada
is mentioned as capable for converting lower metals into Svarna and Rajata.
Mentioned
method of consumption of Parada kalpa, doses of Parada as 1 valla (2 or 3
ratti), animal dose- 12 masha and doses of Jirna Parada as per other texts as
1 gunja to 1 masha, and dose of Hema jirna, Rajata Jirna and Tamra Jirna
Parada is quoted as1, 2 and 3 gunja respectively. The text describes benefits
of consumption of Hema, Rajataa, Shulva, Tikshna Jarit Parada in increasing
doses for longevity. He has described acceptable place for the collection of
medicines. The text mentioned Shambhavi Mudra for Rasa Marana and mentioned
different benefits of formulations of Parada prepared from parada which is
processed for jarana with different proportions of Gandhaka. Features of Rasa
Jirna, Rasa Ajirna and its treatment are mentioned. It is mentioned that
Parada consumed by wrapping in betel leaf doesn’t causes Vidabandha which is
treated with Kana and Amruta.
Author
quotes Hingula as compound of Gandhaka and Parada apart from mention of its
method of preparation from text Rasaprakasha Sudhakara. Total 17 formulations
of Parada, few devoid of it are mentioned in this chapter. Churnaratna
churna yoga by putapaka method is distinct entity mentioned in the
text. Chumbaka Loha is said to be useful for Parada karma.
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2nd
Chapter
|
Gandhakadi
Uparasa Sadhanadhyaya
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Contents
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Detailed
description of 20 uparasa, mishraka gana eg.-Amlavarga, Dravana varga, sneha
varga, panchamrta, yantra, Bhavana,
description of puta, bhasma pariksha is given. Classifiaction of Rasavarga
dravya is given where 6 drugs are included under Sadharana Rasa, 9 under
Dhatu and 7 under upadhatu.14 different formulations of Gandhaka are
mentioned.
He
had quoted references of classification of Rasavarga dravya, uses of Shukti
as per its type. Definition of Dhatu, description, uses and various types
along with examples of vida dravya eg vadavanala type of vida for pachana and
grasana of all Loha in parada is mentioned.
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Peculiarities
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Parada
is considered as Maharasa. Highest numbers of drugs among then available
texts i.e. 20 are included under Uparasa. Chumbaka is mentioned under
Uparasavarga dravya by this author only. Gandhaka is considered as
Satvasvarupa and Sutendra viryaprada, Sutajita. Kurmaputa vidhi is mentioned
for Gandhaka Shodhana (with ghrita, kanji as liquids for dhalana apart from
commonly used godugdha). Bhrungaraja shodhit Gandhaka is said to be
comparatively much safer. Vishahara property and Gandhanashana vidhi of Gandhaka
are mentioned. Duration of consumption Gandhaka is mentioned as from 1
month-6 month. Marana of Hingula is
mentioned. Total dose of Abhraka is mentioned as 100 Pala. Marana of Abhraka
with only one puta and use of only Tankana for marana, making abhraka devoid
of lusture by dhalana and peshana processes, criteria for selection of
Abhraka i.e. from depth of 1 purusha below the earth surface, satvaprada
character of Abhraka are contributions of the text. Specifically mentioned
susukshmavta as examination criteria for Abharaka bhasma. Haratala is
mentioned as Rasayana, Stripushpaharaka and Vishahara. Nirdhuma pariksha for
Haratala Bhasma is mentioned first time. It is mentioned to consume Haratala
in repeated cyclical manner. Author has mentioned Godanti type of haratala
and given sequence of comparative betterness of type of Haratala as Pinda –
Tabaki – Godanti - Bugadadi Haratala which are different from common trend of
other texts. He further had quoted reference of Hartala bhasma prepared from
441 bhavana with different drugs as per siddha tradition which is has broad
spectrum of applicability.
“Surama”
is named as synonym of Strotonjana. Common method of Shodhana and Satvapatana
of Anjana are quoted. Author had mentioned Satva patana of many drugs. Four
types of bodarshrungam (Murdarshringi) with its source as Gurjar mandala, is
given and considered it as satva of Sisaka. Four different types of Chumbaka
or Kanta Loha are mentioned. Vahnijara is termed as variety of Kshara and
said to be useful for Parada Jarana. Common dose of various Dhatu, method of
Somamruta (Loha bhasma) is mentioned. Author quoted reference for importance
of agnisthayee Rasaka in Dehavada and dhatuvada. For swedana as method of
swedana of Manahshila author advised to take oil as liquid.
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3rd
Chapter
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Suvarnadi
Dhatu Upadhatunam Utpatti Nama Lakshana Guna Shodhana Marana Pratipadanatmakam
Adhyaya
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Contents
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Dhatu
upadhatu utpatti, nama, lakshana, guna, karma, dosha, doshashanti upaya,
Shodhana, Marana and definition of dhatu is mentioned in this chapter. Detail
description of 7 type of Dhatu
Suvarna, Rupyaka,Tamra, Vanga, Jashada, Sisaka, Loha and 9 types of Dhatu (
as per navagraha) named as Tamra, Rajata, Ara, Naga, Hema, vanga, Tikshna
(Loha), Kamsya and Varta Loha, 7 types of Upadhatu such as Suvarnamakshika,
Rajata makshika,Tuttha, Kamsya, Pittala ,Sindura and Shilajatu is given.
Author explained method of preparation of druti of svarna, Rajata and Loha,
along with amrutikarana and nirutthikarana of Loha, benefits of Loha marana,
general rule for administration of Loha, method of examination Mruta and
amruta Loha.
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Peculiarities
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Type
of Svarna derived by contact with divya aushadhi, Mani etc is found to be
quoted. At the start of the chapter clearly mentioned that with the help of
Gandhaka (etc Uparasa) usually Marana of all Dhatu (upadhatu) can be done.
Mentioned different colour of Tamra bhasma and accepted exception to the rule
of nischandratva in case of Parada marit Tamra bhasma. References of somamrut
Loha bhasma and suryatapi Lohabhasma (Without direct incineration) are
quoted. Author mentioned doses of various Lauha (Dhatu, upadhatu) along with
common dose of Lauha. General rules for putana (type of Puta), methods of
marana of different Dhatu upadhatu varga dravya are stated together and
common process of Dhatu marana is mentioned. Author has collected various
common methods of Lauha shodhana. Sequence of nirvapana of Dhatu, upadhatu
etc. in liquids for shodhana as per common trend is noted to be changed by
author. Common method of nirutthikarana of Lauha is mentioned. Physical
characteristics of sat and Asat Suvarna are given. Author had included 2
varieties of Loha in different classified groups i.e. Tikshna Loha under
dhatu varga where as Chumbaka (kanta loha) under uparasa varga. Although not
included under the classified group of Dhatu still Mandura is described in
this chapter. Kanta Loha bhasma is said as substitute of Svarna or Rajata
Bhasma in unavailability of each of them. Treatment of complications due to
Loha is explained in detail. Author has used the word Huntal for Hrunnala
Tikshna Loha.
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4th
Chapter
|
Upadhatu
Nirupanadhyayah
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Contents
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Detail
description of svarnamakshika, vimalamakshika, tuttha, Bhunaga, Kamsya,
pittala, bharta loha (pancha Loha), shilajita and Chapala is given.
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Peculiarities
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Sisaka
and Nagagarbha are termed by author as synonyms of Sindura and mentioned
characteristics of acceptable form of sindura. Description of Bharta (pancha
Loha) and 3 different types of Rajata are mentioned. Different variety of
Shilajatu produced naturally in Kshara bhumi is mentioned, it is included
under upadhatu and said to have characteristics of Rasa, Uparasa, Ratna and
Loha. It is advocated to take Shilajatu having Lohaja lakshana
(Characteristics like Loha/Dhatu). Method of Satvapatana and marana of
shilajatu are mentioned. Author appreciates use of vessels prepared from
Kamsya for meal and cooking where as cooking of Ghrita in it is prohibited.
Two varieties of Svarna makshika are mentioned one with yellow colour from
Kanyakubjya and another with panchavarna from banks of Tapti river. It is
said to use as substitute of Svarna, which is further allowed to substitute
with Svarna Gairika in unavailability of the prior one. It is said to have
almost similar properties (in lesser potency) as that of Svarna along with
other properties too due to various compositions. A variety of Shilajatu as
Soraka is quoted from Rasapaddhati.
After shodhana it is advocated to do dhupana of shilajatu and it is
said to be compatible with all anupana in all disease conditions.
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5th
Chapter
|
Ratnopa
Ratnanam Sadhanadhyaya
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Contents
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Detail
description of 9 Ratna and 17 type of uparatna is given. Mainly Hiraka is
elaborated. Difference in between Ratna and Uparatna is written. Satvapatana
of Kankshi and sasyaka is mentioned in this chapter.
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Peculiarities
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New
terminology in metrology i.e. “Purusha”, “kalanja” (equivalent of 2 shana)
and others for weighing Hiraka e.g. panasika, tandula, pinda etc”, difference
in between Mani and Ratna ,and definition of Ratna are contributions of this
book. Usefulness of Mani (Ratna) in bandhana of Parada and 8 different
sources of Mukta (pearls) are explained. Comparatively elaborative
description of Hiraka is found only in this text. Hiraka is said to be shadrasa
and mrutyunjaya (overcomes death). Different methods of examination of Hiraka
(8 methods), Mukta are found in this text only. Reference of 6 varieties of
Shukti is contribution of the text. 5 types of Ratna, 8 types of Mani, 8
types of pukharaja are mentioned by author. Author has mentioned places of
mines (of which type Hiraka) in different era. Black variety of Saurashtri is an important
contribution of this text.
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6th Chapter
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Vishopavisha
Lakshana Jati Guna Seva Pariharadhyayam
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Contents
|
The
author descriptively mentioned pharmacognostical features of various visha,
their Place of collection, guna of Visha, samanya visha Shodhana vidhi, and
various specified methods of visha Shodhana, Pharmacotherapeutic dose and
contraindications. Method of preparation of Kshara is mentioned.
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Peculiarities
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There are 18 types of kanda visha
mentioned in the text which are classified as per intensity into -Soumya
visha and Ugra visha, the prior one is stated as fatal after oral
administration, therapeutically useful in Rasayanvada, Dhatuvada and
Vishvada, in diseases like- vatarakta, tridosha, unmada, apsmara, sannipata,
kushtha & moha and the later one is stated as fatal on contact or even
with inhalation and not used as medicine or for Rasayana treatment.
Use of visha in Dhatuvada, Putana
and Marana vidhi of visha are contributions of the text.
In case of overdose of visha and in
vishavega administration of tankana with plenty of ghrita is mentioned.
It
is written that if Parada is triturated along with upvisha it becomes
chhinnapaksha (reduced motility) and becomes mukhkara (i.e. accepts Grasa of
Dhatu very quickly) too.
Taila
patana vidhi of visha with similar process as that of Satvapatana with
kaancha yantra is contribution of the text which is said as useful in making
Parada kshutkari and Mahaan by triturition along with.
General
antidotal formulations like- Vishavajrapata Rasa and Lavanbhedi sudhanidhi
Rasa are mentioned.
Kshara
in powder form is indicated by author for pratisarana.
|
Author cursed to the hackers of intellectual
property which reflects probable efforts taken by him in verification of
experimental outcomes. Author pledges and stresses that all experiments written
in the script are practically done by him; the subject matter of the text
himself listened from the teachers and purposefully excluded the failed, less
useful, difficult experiments. Mentioned various easy methods of Svarna nirmana
(Hemavati vidya) too which are still not famous in the society. Some references
quoted from other texts on prima facia looks like hyperbolae which limits the
above cited declaration of the author. The name of the text suffixed as
prakasha indicates that this book belongs to the period of Bhava prakash and
arka prakasha text. Reference of Firanga and Rasakarpura are found quoted by
author which suggests the period of the book composed during or after era of
Bhavaprakasha.
Although the
book is in summarized form still there is more specificity in the processes and
other subject matter and gathered text matter from other texts which is
important for aspect of experimentation and practical utility e.g. quoted
suddha suta lakshana as reduction to 1/8th after samskara, acquisition of
semisolid nature of parada after swedana samskara, dvandvamelaka aushadhi,
physical effects of sequential increment in quantity of grasa in parada,
use of kashaya of drugs mentioned for mardana samskara of parada for kanchuka
harana and shodhana of Shilajatu with water, detailed description of process of
shilajatu shodhana etc. Author had contributed his own views in spite of
compilation from other texts e.g. Author had quoted references of various
indications and method of administration of marit as well as amarit svarna and
given his opinion not to use svarna in amarit form. Author elaborated
controversy regarding Kankushtha and mentioned it as plant origin from Himachal
pradesh and mentioned its 2 types as Nalika and Renuka.
At the start of each chapter the reason for its
order is quoted. Author had quoted various Rasavarga by their popular names in
society.
Author had collected references from Siddha
sampradaya, Rasaratna samucchaya, Rasapaddhati, Rasaratnakara, Rasaprakasha
sudhakara, Rasahrdaya tantra, Rasachintamani, Agnivessha (Charaka samhita),
Shivagama shastra, Sharangdhara samhita, Rasraja lakshmi, Harita samhita,
Bhavaprakasha, Rajanighantu, Rasamanjiri, Laghuyogatarangini, Yogatarangini,
Bhalukitantra,Siddha Lakshishvara tantra, Vishnu purana, some un named texts
and given opinion of Acharya Nagarjuna, Shri Narayana, Gauri, Devendra giri and
Guru sampradaya.
Mainly Jarana and Parada samskara are explained in
detail with variety of practically applicable easy and optional methods e.g.
Swedana, mardana along with utthapana are given as optional methods for parada
ashta samskara. Many references of Druti, Satva of individual drugs and their
processing are mentioned. Criteria of classification of Rasavarga dravya is
taken as importance of drugs for their use in Parada karma and procedures on
Rasavarga dravya.
Various types of common procedures on Rasavarga
dravya i.e. Drutikarana of sarva Loha, Ratna, Satva patana, Shodhana and Marana
of Satva of many Rasavarga dravya, Shodhana of Sadharana Rasa, different method
of Dhatu Shodhana, Drutimelana etc are mentioned. Dose, duration of
administration, Pathya, Apathya during consumption of Rasakalpa, Rasavarga
dravya is explained in detail.
Author had adopted easy, practically applicable
methods only e.g. he suggests use of
Loha churna in place of patra for processing and opines to collect it
with the help of chumbaka. As the author accepts scarcity of Kanta therefore he
had mentioned Chumbaka in uparasa separately inspite of mentioning the prior
one under Dhatu varga. Alternative methods for Parada Shodhana are found quoted
as Svedana, mardana, urdhvapatana and patasarana or washing with aranala or
urdhvapatana if one fails to do ashta samskara, quoted utthapana of parada by
washing with hot water too. Author had
purposefully avoided Marana of precious Ratna and permitted to use their small
pieces, particles generated during their shaping. Mentioned method of
Drutikarana of Loha, Svarna, Rajata etc.
There are 11 different types of yantra along with
their subtypes explained in the text. Author had discussed and cleared some
controversies in the subject and given explanations too e.g. For removal of
physical impurities in shilajatu apply method of washing with water, then use common method of
shodhana and for gunotkarsha as per indication use of bhavana with svarasa is
advocated.
Processes in the book are well described e.g. in 1st
chapter while describing
Garbhadruti for preparation of Marita
Bija, author clearly mentioned methods
of preparation of its ingredients i.e. Naga and Tapya bhasma whose methods of
preparation are elaborated in subsequent chapters.
Practical Searchlight
in Present Scenario
Today many ancient, recent scripts, compilatory
scripts and academic text books on Indian alchemy (Dhatuvidya, Dhatuvada,
Dehavada, Rasavidya /Rasashastra)
written in different era modified as per recent advances, need and
availability of drugs are available but
very little part of it is in practice since more than 3 centuries. Every text had some speciality and the same
process is explained with various methods in different texts. This lag in
practical utility of the knowledge of ancient alchemy is one of the barriers in
understanding a part subject matter. Therefore the text which is compilatory,
along with its contributions written in the late era of the ancient Indian
Alchemy, when it was well in practice proves very important.
Remarks
Ayurved prakasha is an important text on Ancient
Indian Alchemy in late era when it was well practiced. It is a compilatory text
along with many important creations and modifications of its own. The subject
matter of the text is focused on practical applicability, ease in performance
and alternative methods of experimentation. Author had considered failures,
complexities in experiments and availability of the drugs, importance of the
subject matter in view of its practical utility. The text if elaborated
properly had potential to change many concepts of science in current practice
and is an important text for Ayurveda students.
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