Published online in http://ijam.co.in ISSN: 0976-5921 International Journal of Ayurvedic Medicine, 2014, 5(3), 237-243

Rasa Hridaya Tantra - A Critical Analysis

Review article

Ramesh Kumar Gupta1*, Sudhaldev Mahapatra2, Sumer Singh3, Jha CB4

1. Lecturer, Department of , Government Ayurvedic College, Varanasi. 2. Lecturer, Department of Rasa Shastra, Ayurvedic and Unani Tibbia College, New Delhi 3. Associate Professor, Dept of R.S. & B.K., C.B.P. Charaka Sansthan, New Delhi 4. Professor, Department of Rasa Shastra, Faculty of Ayurveda, IMS, BHU, Varanasi

Abstract

Rasa Shastra is an important branch of Ayurveda developed for achieving alchemical and therapeutic benefits from and other minerals and . Texts during and just following the period of Acharya Nagarjuna reveals that, the practice of metals and minerals for alchemical purpose were more developed than their use in therapeutics. But gradually with the passing of time alchemical use of materials decreases and their use in therapeutics take over. Rasa Hridaya Tantra is a unique text among a huge number of rasa literatures, which gives elaborate description of 18 special mercurial processing techniques (Astadasha parada ). This manuscript is presented with a guideline, how to make Mercury competent for transmuting base metals into a noble one and to produce therapeutic benefits with them. This book serves as an important reference text for the researchers of traditional system of medicines for designing and development of new drugs, out of mineral sources, following the transmuting property of Mercury.

Key Words: , Metals, Minerals, Sanskara, Mercury, Avabodha.

Introduction: explained in the subsequent Rasa texts to Human beings have instinctual be dealing with metallic, including habits to discover new things from mercurial preparations for the unexplored field. In this sequence the preservations as well as promotion of knowledge of therapeutic and alchemical positive health and to cure the diseases. No use of metals and minerals come out and any descriptions of metallic transformation serve the society. Since Vedic period, the of base into noble metal are therapeutic uses of mineral materials are available in the text before 4th Cen. AD. A known to the society. In Atharva Veda, significant reference of Alchemy is only methods of treatment have been classified made available as Rasa viddha suwarna in in to four groups, viz. (a) Athervani (b) the Artha Shastra of Kautilya during the Angirasi (c) Daivi and (d) Manushi. The 4th Cen.AD. Nagarjuna, the important third variety i.e. Daivi chikitsa has been profounder of Indian alchemy in 7-8 century A.D. did great effort to make *Corresponding Author: mercury suitable for preparation of noble Ramesh Kumar Gupta metals like and from ordinary Lecturer, metals. Rasa Hridaya Tantra is the most Department of Rasa Shastra, ancient available Rasa text of post Government Ayurvedic College, Nagarjuna period. 18 special processing Varanasi techniques of Mercury, use of specially E-mail: [email protected] processed Mercury in metallic

237 Published online in http://ijam.co.in ISSN: 0976-5921 Ramesh Kumar Gupta et.al., Rasa Hridaya Tantra – A Critical Analysis transformation and use of metals/minerals Parada, along with Importance of including Mercury for making the body Rasa Siddha, significance of deha- strong and disease free are the subject siddhi for strong and stable body. matter of this text. After analyzing the said  Superiority of Parada over other text critically, it is observed that the text drugs. Importance of Rasa Hridaya Tantra is mainly based on strong and stable body to achieve Lohavada although the author has also salvation, and necessity of abhraka accepted the importance of metals and satva jarana in Parada for strong minerals in metabolic transformation i.e. in and stable body are described at the Dehavada. end of this chapter.

About Author: 2nd Avabodha: th In 9 century A.D. Acharya  Description, procedure and Govinda Bhagavatpada, the preceptor of significance of Ashta-dasha Sankaracharya, the illustrious profounder samskara, importance of deepan of Advaita Vedanta, authored this Rasa samskara for making Parada Hridaya Tantra which provides grasarthi (able to accept elaborative description of the processing of mineral/metals in liquid form for Mercury both for loha siddhi (metallic complete digestion) are found in transformation i.e. formation of noble this chapter. While describing the metal from the base metal) and deha siddhi significance of grasarthi parada (metabolic transformation i.e. make the the author has the opinion that only body strong and healthy which to grasarthi parada can ingest silver salvation). His father was Sri Sumano or gold for sweta or peeta karma. Vishnu and grandfather was Sri Magal Vishnu (1). Acharya Govinda 3rd Avabodha: Bhagavatpada was Raja vaidya of Sri  In 3rd Avabodha importance of Madan, king of Kirata. On request of king Abhraka jarana is advocated this text was composed by him. This text before sweta or peeta karma and was published by Krishna Gopal Ayurveda also it is said, that Parada attains Bhawan, Dharmartha Trust, Ajmer, more thermo stability after abhraka Rajasthan in 1952. Before this, it was jarana than compared with published twice in Sanskrit. But presently stability attained by fomentation of both editions are not available. Parada with amla, kshara and lavana varga. Subject Matter of Rasa Hridaya Tantra:  Here it is described that abhraka After going through the subject should be triturated with vasana matter of Rasa Hridaya Tantra, it is found drugs (drugs containing volatile that the whole text is completed in 19 oils) or sandhana drugs before specific chapters known as Avabodha. The going to charana of abhraka in whole book is mainly based on the 18 Parada. specialized processing techniques of  Abhraka bhasma is used for grasa Mercury i.e. Samskara. However it is more of Parada and its amount may be of a text of Alchemy than medical treatise. equal, double, four, eight, sixteen

st or thirty two times of parada. 1 Avabodha: Other than this Sudha Naga or  This chapter starts with invocation Vanga are used for rasa karma of Lord Shiva, Properties of (grasa) after processed with murchhita, baddha and mrita aranala.

238 Published online in http://ijam.co.in ISSN: 0976-5921 International Journal of Ayurvedic Medicine, 2014, 5(3), 237-243

 In the context of charana two types  Satvapatana of Abhraka: Swedana of charana i.e. samukha & in swarasa or kwath of nirmukha are described along with suryavartadi drugs then bhavana the three characteristics of charana with drugs of Panhagavya and then i.e. Grasa, pisti and garbha. subjected to fire.  Tapta lauha khalva is  7 methods of preparation of recommended for mardana and Abhraka satva for charana in dola yantra is used for charana of Mercury is described abhraka in parada. suryavartadiyoga, panchgavya etc.  In this chapter author gave an are used for the purpose. important conclusion by admitting that Abhraka satva alone cannot be 5th Avabodha: consumed by Mercury. Hence a  5th Avabodha is a small one here dwandwa of Abhraka and the description of different drutis Makshika satva is must and only along with their Importance in can be accepted (digested) by jarana Sanskara, necessity of Mercury. makshika savta in garbha druti is  Importance of Gandhaka in found. Ranjana karma, Making Parada  Use of shodhita Swarna, shodhita capable for Jarana of beej i.e. Rajat, along with Vanga and swarna & raja and Yashada bhasma in garbhadruti or pakchhachhedana (making parade vahyadruti following 18 methods stable) of Parada are described of Swarna beej & 2 methods of towards the end of the chapter. Rajat beej preparation suitable for garbhadruti are described. 4th Avabodha:  This chapter is mainly deal with Abhraka. Amongst the 4 varieties 6th Avabodha: of Abhraka i.e. Krishna, Rakta,  The name of this chapter is Jarana. Peeta and Sweta, Krishna abhraka Characteristics of optimum jarana, is considered suitable for Description of dandadhari Parada satvapatan and lohavada use of dola Yantra and Kachhapa (extraction of satwa i.e. metallic yantra grassa (Ingestion) in Jarana part for using as beej in mercurial Process. processing). The author also  It is said that after grass of 1/64 described the acceptable features part of Abhraka, Parada become for krishnabhraka i.e. it remains dandadhari and ingestion of 1/16 un-reacted on heat and considered part of abhraka, Parada can be cut the best for rasayana karma and by knife. loha karma.  Here Description of Parada and  Also it is told that Abhraka satva is Abhraka jirna Parada is found and ingested by Parada instead of also it is adviced that beej (swarna, Abhraka bhasma, through the rajata etc…) Jarana should be process of jarana and only followed by Abhraka jarana. Abhraka satva can make mercury thermastable ( making mercury 7th& 8th Avabodha: stable at room temperature i.e.  In these chapters of Bida-vidhana Paksha chhinna Parada or losing and Rasa-Ranjana 4 types of bida, the fluidity property of parada) 17 Types of Rasa Ranjaka and the

239 Published online in http://ijam.co.in ISSN: 0976-5921 Ramesh Kumar Gupta et.al., Rasa Hridaya Tantra – A Critical Analysis

quantitative ratio of bida with 10th & 11th Avabodha: respect to parada (1/8 part of  The names of the chapters are Parada) are described. Satva nirgama and Beej nirvahana  Importance of beeja, objective respectively. assessment criteria for  In these chapters mostly regarding Abhrakajeerna parada with respect satva (metallic essence) and to color i.e. resembles like colour dwandwa (compounding of metal) of Abhraka Satva is described. are described. Also it is said that Abhraka satva is  Here the author have the opinion 8 times more potent than Abhraka that satva of any mineral can make bhasma, Abhraka druti is 8 times dwandwa with satva of some other more potent than Abhraka satva, material or with some different Abhraka beej Jarana is 8 times dhatu and the dwandwa thus more potent than Abhraka druti. formed can be ingested by parada very easily. th 9 Avabodha:  In this context two methods of  In this Avabodha of beeja-vidhana, makshika satva extraction are method of different described and satva found are beeja, rasa uparasa dhatu etc. and coloured (Tamra varna) as materials used for these like sasyak satva and the process is procedures’ are described. Also it called Satvapatana also it is said is declared that ashodhita that the colour of other minerals are Louha varna. (≈unpurified) beeja causes Patangi  In the 11th chapter characteristic in Parada. features of Makshika satva and  In this chapter author classified Nirvahana material for different materials under different transformation of lower metal into groups such as rasa verga, uparasa swarna or rajata used should be verga, sara loha, loha verga, puti naga (Pb) and vanga (Sn) loha etc. respectively.  Vaikranta, Kantapashana,  The description of the materials for Sasyaka, Makshika, Vimala, preparation of musa (crucible) like Silajita, Hingula and Rasaka are mud, ajasthi, vatsnabha and gunja are the uniqueness of this chapter. grouped under Rasa Varga.

Gandhaka, Gairika, Kasisa, th 12 Avabodha: Haratala, Manahsila, Sphatika,  As the name of this chapter, Anjana and Kankustha are Dwandwa-melana signifies here included under Uparasa verga. the methods of dwandwa-melana Swarna and Rajat is named as Sara (mixing of two different metallic loha, Tamra, Pittala, Tikshna loha, essences two forms a differently Kanta loha, Abhraka and Munda active compound/ mineral) with loha is included under loha and different dhatu or with other satva Naga, Vanga is grouped under is described. Also four dwandwa- Putiloha. melapaka formulations are described.  Abhraka is considered under  Makshika, Haratala, lohaverga. Kantapashana, Manahsila, Naga bhasma etc. are the dwandwa-

240 Published online in http://ijam.co.in ISSN: 0976-5921 International Journal of Ayurvedic Medicine, 2014, 5(3), 237-243

melapaka materials in which for loha and deha siddhi. To make kantapashana is said to be best it adequately potent It is necessary one. that this mercury, after ranjana should undergo sarana sanskara. 13th & 14th Avabodha:  For sarana, a special type of beej  In these chapters of Sankarbeeja called vajra beej and oil called vidhana and Rasabeeja nirmana a Sarana oil is described. total types of 64 types of  7 methods of sarana sanskara sankarbeeja are described with along with method of sarana oil different dhatu-dhatu, dhatu-satva. preparation are mentioned and 3  10 incineration process of Parada types of Sarana sanskara are and 5 methods of Rasabeeja mentioned i.e. sarana, pratisarana, nirmana are described along with anusarana. Also it is said that importance of drugs of Rasa equal, double, triple quantity of Niyamaka (materials which can vajra beej was used in sarana, control the mercury) group in pratisarana and anusarana incineration of Parada. respectively.  Describing the properties of above 15th Avabodha: 3 types of sarana it is said that  In the 15th Avabodha i.e. sarya, prati and anusarya Parada bahyadruti chapter, methods of are satavedhi, sahastravedhi and preparing druti (liquefaction) of ayutavedhi respectively. Jarana is different metals, minerals, gems, said to be necessary after each minor-gems are described. 4 sarana. methods for Abhraka satva druti, 2 methods for Swarna druti, Tikshna 17th & 18th Avabodha: loha druti, Makshika druti are  The names of these chapters are described. kramana and vedha respectively.  Some of the druti Melapaka Yoga  In kramana sanskara mercury described are Krishna Tagar, becomes capable of entering into Kasturi, Sweta chandan, Rasona, each and every atom of the metal. Hingu, etc. are mixed with Parada Without kramana sanskara, and triturated with Stri artava and mercury does not convert the base palash beej to achieve the druti. metals into noble one like gold and  It is told that parada becomes silver. 7 kramana formulations are satavedhi after equal amount of mentioned in 17th chapter. druti charana-jarana, sahastra  In the reference of vedha sanskara, vedhi after double amount of druti It is said here that, due to result of charana-jarana, laksha-vedhi after sarana and kramana Parada may four times of druti charana-jarana, enters into the metals but could not kotivedhi after six times of druti reflects their properties. charana-jarana, dhumavedhi after  Hemakristi of Rajat is prepared by 16 or 32 or 64 times of druti repeatedly avapa of Tamra bhasma charana-jarana. in to molten rajat and 5 methods of hemakristi is mentioned in 18th 16th Avabodha: chapter.  In sarana chapter it is said that  In 18th chapter it is described that even after jarana and ranjan, the Parada used for vedha karma potency of mercury is not adequate should be sata, sahastra or

241 Published online in http://ijam.co.in ISSN: 0976-5921 Ramesh Kumar Gupta et.al., Rasa Hridaya Tantra – A Critical Analysis

kotivedhi. And definition of kunta  The way of description of the and lepavedha are described. subject matter is quite easier with  Description of 2 methods of sita simple language and expression. swarna vedha and 3 types of  Materials used in different swarna beej which are used for processing of Parada are very well methods of potentiating the colour classified in different groups. are described.  Description and use of different  2 methods for Taravedha, 1 yantra and musha in context of method for Ghoshavedha and 1 Parada processings. method for ghoshakrita Tamra are described.

19th Avabodha: Demerits of the Text:  Bhakshana vidhana makes the  The text is limited only on Parada body of an individual suitable for processings. the administration of processed  No description of Paribhasa is mercury for the purpose of found rejuvenation and for attaining  Classification of the materials of salvation. rasa shastra in different groups  In this chapter 2 types of like rasa verga, uparasa verga etc. kshetrikarana formulations are are found at the middle of the text described along with Rasayana, which seems uncoordinated. Netra Rasayana, Kusthahara,  Therapeutic uses of material other Peenasanasaka yoga are described. than Parada are hardly available.  Description of use of Arota  Very limited description of yantra Parada, Parada bhasma and and musha are available in the text. kalkbadhha parada as Rasayana.  The text is hardly having any Description of use of Purified opinion for the future trend of the Abhraka, Abhraka bhasma and system and eccentric about the Abhraka satva as Rasayana. alchemical use.  Description of use of congenital and non congenital diet during Discussion: Rasayana therapy Characteristics This text was in public at about 9th of Rasajirna and 4 formulations to Cent. AD, in that time herbal medicines destroy it are found in this chapter. are predominately used for therapeutics in  Effect of Rasayana therapy and comparison to medicines of mineral origin. description of 4 types of Vati The alchemical processings of (tablets) i.e. Amar Sundari Gutika, metal/minerals centering parada (mercury) Vajrani Gutika, Khechari Gutika was the trend of society, rather than its and Mrita Sanjivani Gutika. therapeutic use, that has been reflected in the text. This text is dominating with Characteristics of Rasa Hridaya alchemical processings and some few Tantra: therapeutic processings and indications of  The text provides elaborate parada are described towards the later part description of specialized of the book. In the whole texts many processing of Parada for loha and technical terms such as bid, jarana, beeja deha siddhi. etc. are used and defined in a dispersive  The text is enriched with treasure manner but as like texts of 13th Cen AD trove of Alchemical methods. and onwards a special chapter of

242 Published online in http://ijam.co.in ISSN: 0976-5921 International Journal of Ayurvedic Medicine, 2014, 5(3), 237-243 paribhasa (glossary of technical terms) is specialized processing techniques of not described. Many were also the Mercury) are described in this text not technical terms used are remain undefined only aimed for metallic transformation or unclear. In this text 18 Samskara of (formation of noble metal from the base Parada are described and stress is given metal) but also for metabolic on the alchemical use. In the initial part of transformation by which body can be the book the author has described many strong and healthy which leads to methods for making the parada thermo- salvation. The book could prove beneficial stable. And these methodologies with for the academician, scholars of Rasa alterations may be used for designing of Shastra as well as the persons engaged in new drugs of therapeutic importance. After alchemical process of gold preparation. parada, abhraka and makshika are used in this text in a descriptive manner in References: comparison to other materials, and their 1. Sharma P.V, Ayurveda ka Vaigyanika combined importance are highlighted for Itihasa, 9th ed. Varanasi: Chaukhamba alchemical use which may be thought for Orientalia, 2007. therapeutic use and the author have also 2. Jha C.B, Ayurvediya Rasa Shasta,2nd trying to indicate this slowly. In this text ed. Varanasi: Chaukhamba very peculiar process like dwandwana, Surabharati, 1998. dwandwa-melapa are described in the 3. Ravidata Tripathi, Ayurveda Itihas context of jarana, the idea can be used to Evam parichaya, reprint, Varanasi: facilitate the synthetic preparation of raw Chaukhamba Surabharati, 2005. materials, as in today’s era in many cases 4. Bhagwata Govinda Padacharya, Rasa raw materials became rare. Description of Hridaya Tantra, Mugdhavabhodhini different beeja and their applications are hindi commentary by Acharya also found in the text. It can be underlined Chaturbhuja Mishra, 2nd ed. Kalera, that the classification of the materials of Ajmer, Krishna Gopal Ayurveda rasa shastra in different groups like rasa Bhawan, 2002. verga, uparasa verga etc. are found at the 5. Acharya Vagbhat, Rasa Ratna middle of the text. Descriptions of druti Samuchhaya, Vigyanbodhini Hindi are the magnitude of this book. Commentary by Duttatreya Anant Description of some therapeutic 6. Kulkarni, reprint, New Delhi, M.L. indications at the end of the book justifies Publications, 2010. that this text is alchemy dominated. 7. Madhav Upadhyaya, Ayurveda Prakash, edited by Gulraj Sharma and Conclusion: Mishra, reprint, Varanasi, Very systematic description of Chaukhambha Bharati Academy, 2007. Astadasha sanskara of Parada (eighteen

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