Scribd Logo
Upload

Welcome to Scribd!

  • 4K views

    Rasaratna Samuchchaya

    Uploaded by

    Pritesh Bamania
    rasaratna-samuchchaya

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content

    You might also like

    Rasaratna Samuchchaya

    Uploaded by

    Pritesh Bamania
    4K views168 pages
    rasaratna-samuchchaya

    Original Title

    rasaratna-samuchchaya

    Copyright

    © © All Rights Reserved

    Available Formats

    PDF or read online from Scribd

    Did you find this document useful?

    Is this content inappropriate?

    Report this Document
    rasaratna-samuchchaya

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    Download as pdf
    4K views168 pages

    Rasaratna Samuchchaya

    Uploaded by

    Pritesh Bamania
    rasaratna-samuchchaya

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    Download as pdf
    of 168
    PREFACE Ieis with great pleasure, Lam presenting this English version of Rasaratnasamuchchaya, a unique 13° century classic, which {Batreasure house of minerals nd metals, and ther therapeutical sage "To my knowledge, this the fist and the only translation available in English, of this text. Hence Tam sure this would Certainly full the demand of such a translation. Though, there tre few Hindi versions available, they are being relered with Considerable difficulty, especially in Southern pats of India, The present translation helps in removing sucha difficulty Rasaratna Samuchchaya, as said above isa unique text deal ing with minerals and metals. Hence this would be of greater interest for the indologists, historians, metallurgists, and geolo pists allover India and abroad. T would lke to than my students and colleagues, who have helped me in this venture throughout the couse of is inception to completion [als thank the proprietors of Chaukhamba San slit Pratishthan for presentation and timely publication, Tam sure, this English version of Rasaratnasamuchchaya, ‘which iin Your hands, would shed a new light on the study of ‘minerals and metals in Ayurveda. Dr. Ashok D. Satpute CONTENTS: Profice Prologue Parada (Mercury) Maharasa ‘Uparasa & Sadharana Rasa Ratnas (Gemstones) Lohas (Metals) Shishyopanayana Rasashala (Pharmacy) Paribhasha (Technical Terminology) ‘Yantra (Instruments) ‘Musha (Crucible) Manaparibhasha (Measurements) Glossary of Technical Terms Glossary of Mineral Drugs Glossary of Medicinal Plants Glossary of Diseases Weights and Measurements Index of Technical Terms 18 33 85 107 159 173 180 204 23 246 2m 285 288 302 30s 307 PROLOGUE Many scholars and indologists agree thatthe origin of the science of minerals and metas in Tadia can be traced back to Vedas and toeven earlier period, Many articles of diferent met as, minerals have been found in excavation, especially in the hovth-wesien part of India, which were infact said to be the ‘evidences of Indus valley civilization Pre-hisoric Period Inthe pre-historic period (berween 4500 BC-1500 BC) both in Harappa and Mohanjodaro, apart from metalic articles like faxes dagges, arrowheads, viensis etc, mainly made of cop: per bronze, gold, sver and lead; many other materials ike bit men, cinnabar, different kinds of gem stones and the like were found. The practical ars of potery making and painting; metal Turgical practices of forging, casting, smelling, were know tothe people ofthat period Vedic Period In Vedic period (1500 BC-600 BC) we can see positive progres in the metallurgical and chemical practices, Te refer fences of many metals and minerals can be seen in all the four Vedas. Atharvaveda seems to be an important source of such knowledge, in which many chemical practices are referred for both practical arts and medicinal purpose. Itis infact agreed that ‘Atharvaveda may be the orginal source forthe later practices of Rasashastra. Similar chemical practices and mineralogical evidences can (iy be sen in Upanishads, Sat Soe Uptihs, Sy, Bramuna Granta nd sch Two theories vie, i Kapila of Sanya posopiy ars Pate (tarmac of Valsheshikaphicsophy are worth mentioning Stato Ayurvedic Period ‘Asa matter of fact th | fact the period between 600 BC and 8 be denied as polien period. Inthe ict hase foundation for Rasas (with reference to their therapeutical usage) es a There are numer of refences of Sam Theme erro cas 284 Ssh ‘ats Gi), nga (ead) and pitta ae ot ‘alc it), manish ean, horse eae ite enna nate Comper ssoiae) ines vara (diamond), mukta (pear), “a Bc in te eof comin ee ani ema ne La OSS a special Evolution of Rasashastra & minerals started. However, many scholars agre that, twas not tpeyond the 8° century AD_In the period between 500 AD and 1600 AD, lot of activities can be seen in this field and several texts came into existence There are several opinions about the aims and objectives of| Rasashastra, But ifone scans the abundant sriptual material, it isnot very dlficul to narrow down the objectives to mainly to, One is to convert the base metals into gold and silver, which is ‘generally called lohavidva or rasavidva, commonly identified as Elchemy. Another aim was to achive the perfect health and lead ‘long life without being aficted with diseases. Ths was called dehavidya. However, itis dificult to understand whether both the Branches of this science developed simultaneously or one alter another. Bu, hypothetically it canbe sai that the ohavidva oralchemy was intial aim ofthis science, which gradually after ‘conviction that such an achievement s futile), developed into a life science or medical stience. ‘There isan interesting theory described in some texts about the evolution of Rasashasta. Its evident that, as per Hindy philosophy, moksha or liberation was the ukimate goal of the Jnuman being All he efforts, sciences and arts of ancient India ‘were the routes which lead to this ultimate goal. ‘A particular school of chought in the 7 Century AD ex pounded that whatever efforts are put forth for the motsha,at- tained ater ones death was futile and worthless, What isthe use ‘of anything which can not be enjoyed during the lifetime? Even ‘donkey can achieve the moksha ater death! Hence one should enjoy the fruits of motsha during life, not after death. How this could be achieved? Only by yoga. And petfect yoga can be per: formed only by a strong and disease free body and mind. Conse avently, sucha state can be achieved only by consuming the proc cessed prada (mercury), Ik seems, the aforesaid theory, gradually developed , Keeping mercury as a nucleus. Many other practical sie and hats wete examined, sed minutely and used }etCUry, making ca super portion of hfe Wealth of Knowledge Lope dearer Ss een dare yd tea ee rs recesss of smeling the metalic ors (saaparan, alg: Hine of mercurial pocases aot as o the consistency and depth of chemical knowledge they poseeen _ Lohavidya or alchemy may be a branch of Ri . references of which texts How rate _ fy of sch cts ag ve at a woe sof sera the mei yaaa oe Bhan Shc Inthe ea peo aes dominated the scene and latter, as dent fr eserip the followers of Shiva tok oe ater te dein of Bakley in India. Again there were subjects like Natha Sampmanen Side Sampras hing the ea thescience Many scholarsaset that there peor ‘can be traced back to Vedas. Press of antam Ancient Scriptures nartOUlh there might be many ancient scriptures of asashastra, written earlier to 800 AD, most of fara available, It is normally agre tidayaantea e frail iis somal agreed tht Rasiya MP4, who was said toe te precy oo |Adya Shri Shankaracharya, i one ofthe oldest available text on RRasashastea, It is said that it was written in early 800 AD. ‘During the same period Nagarjuna, famed as father of, Rasashasra, wrote several texts. However, there seems tobe more than five persons with the identical name. Anyway the scrip turesascribed to Nagarjuna are Nagarjunatanta, Rasaratnakara, Yogaratnamala, Rasendra Mangala, Rudrayamalatantra, Yous Shataka, Arogyamanjar, etc. Among these, the authorship of| Rasaratnakara i ascribed to Nityanatha Siddha also, Between 800 AD and 1600 AD, several works were written and most of them are availabe in published form. Among them, important are Rasopanishat by Somanatha (1000 AD), (Chakradatta by Chakrapani Datta (1100 AD), Basavarajiyam ‘by Basavaraj (1100 AD), Anandakanda by Bharavanatha (1200 ‘AD), Kakachandishwaratantra by Kakachandishwara (1200 ‘AD), Rasendrachudamaniby Somadeva (1200 AD), Rasaznava bby Bhairavananda Yogi (1200 AD), Rasaprakashasudhakara by YYashodhara (1400 AD), Rasaratnasamuchchaya by Vagbhata (1400 AD), Rasendrasarasangraha by Gopalakrishna Bhatta (1400 AD}, Rasakoumudi by Gjanachandra (1500 AD), Rasasanketakalika by Chamunda Kayastha (1600 AD), Rasaka- rmadhena by Shri Chudamani (1700 AD), Rasachendanshu by Dattaram Vaidya (1700 AD) Ayurveda Prakasha by Madhava Upadhyaya (1700 AD) ete Rasaratnasamuchchaya ‘Rasaratnasamuchchaya as mentioned above, is a work of Rasashastr, written probably between 1300 AD and 1400 AD. This work is said to be a compilation, not an original work, as the author himself agreed at the beginning ofthe text. He has ‘quoted several earlier scholars fiom whose works, he has bor rowed liberally. ‘This sripture on Rasashastra is praised tobe one ofthe best treatise written in this Fld. Compared to earliest works, itis ‘more systematic in atrangement of subject matter aswell de Sctition. It praised in no uncertain words by ¢ well knoe scholar Six PC. Ray, in his ‘History of Hindv Chemisty ot {Authoritative work on ancient Indian chemistry: He wei _Rasarana-samuchchayaisasystematicandcomprehersie ier {seon materia medica, pharmacy and medicine Is meahohey and scientific arrangement of the subject matter woulddde ean, to any modern work and altogether it should be pronounce « Production of unique ofits kind in Sanskrit lterapee™ The Author ‘The authorship of the original text has been aseribed to Vaghhatacharya, the son of Vaidyupathr ‘The confusion arises due tothe similarities inthe names of Seater of wellknown Ayurvedic works vz. Ashnosse gunuaha, Ashtanga Hridaya and Rasaratnasamucichoyt Ae {hors of former two also are said tobe Vaghhata as of tig laa Both ar claimed tobe son of Simhagupta Hence some sen Teena tha both works have ben writen by same author igbhata, However, majority of the scholars disagree with ie ‘GRiming that there was more than 1000 years of gap betwecy, {ho Vagbhatas, the former lived during 300-400 ADY where se ‘he author of Rasaratnasamuchchaya, between 1300-1400 AD Jena iy Kulkarni, who translated Rasoranasamuchchaya in dindi as quoted Dr Ganesh Krishna Gare, fom the ot Seno his ‘Sart Vagbhata’ claiming that two Vagbhates ere ferent personalities. The same may be reproduced hans 1 Nowhere in the three treatises, the author has mentioned that he had written thse three work, 2. The {command over the language, lierary excellence and rend ering ofthe multiple meanings tothe words are not sone (si in Rasanasamachchsya which are halnars of Ashtanga Sangata and Ashang ay 2 Melee ager ier apt of being medal ass, Asana Sangha an 4 AtangHidaya, hve ben wien ine cd spe of fiterature, where as Rasaratnasamuchchya, is in puranic or fannie ” combined rendering ofthe exresions ike Bans trauma, Tange eh pe asrasamuchchayy, ae ot sen © Soren lei ica ‘pl and wo Th, rubtestadshtnahonom, asain pala, ar ‘cen uhichtenocoundin kang Hata ata Santa 9. Thee ae references of tse kerala, sina, ‘id te ot ound in ober vo tents The order and ale of enumeration and desipton of doce tore dent 9 Shr enn) en etn Ags iia an Ang Sang ered a ‘Sreattcean Rasauinasamuchchaya Tae adil inthe umber and desrpon of dea wel e shana op) 1. Goarpashana asl xe) an ater oa) found place in Rasarissamacheay where they ae Brent in other two, They ae not mentioned even ‘arash Hui Ein-Tag, who vied Indi in 709 AD doesnot fer to thes dag whe mentioning sxcating ‘theses wed nada 1. Complex sas ie am ton sen fe (RRS Tat Chapt ate ot ound noe to wor 12. There ae referees of authors (wio have writen teases on Ratahasa) like Carpi, Someshare,Niyanatha Sighana, and Manthana Bhaiava the age of whooy been proved to be between the 13" and 14" Century AD. same of his celebrated fer or fortes, Thee pon several dierent personages, bearing ine nae Vania India, in different periods. Henc i 7 that they weteone andthe same itisa mistake to conclude 14. Itisproved beyond doubt that Ashtanga Hridaya was writen during the 4th Century AD. Rasaratnasamuchchaya is believed to be writen inthe latter past of the 13" Century AD or earlier pat of the 1d” Century AD, There isa mention ofthe king Singhana in this text, news, places, Page ete ere.) tsp ase _Eaniemme ence. 19 nig Spa wpe Kg Dog (Doclabad and belonged to Yadavadynastyand raed beng thin ADand by Ab een eae a ‘mtn mp ne th we tee ne and 1327 AD. smear AD noth foregoing discussion undoubtedly affems that the au ‘hors of Ashtanga Sangraha and Ashtanga Hridaya were iter ent from that of Rasaratnasamuchachaya Generally, in order to distinguish between the Vagbhata of Ashranga Sangraha and Hridaya, the Vagbhata, the author of Rasaratnasamuchchaya, i called Rasa Vagbhata Text Rasaratnasamuchchaya, a said eal 8 aid earlier, is not an independ: nt work, buta compilation, abet, a compilation of agreat rene Compared to the original treatises in this field, in which; the — ow) subject matter is extremely scattered and disintegrated, the Rasaratnasemuchchaya proves to bea comprehensive and bandy Compilation, making it one of the best works of Rasashastra Though there are no distinct section (sthana) denoting ‘Sutrasthane, Chikisasthanaetc. one can distinguish such a pat fern, The first 11 chapters are earmarked for materia medica, pharmacology and pharmaceutical operations of minerals, met is including mercury. Chikitsa, the treatment part, which in ‘Gudes the yosas(prepared formulations is dealt with, in further Chapters from 12" (030”. There seems to be no known ancient commentaries aval able, on this work, However few Sanskrit commentaries have been rendered ducing the 20" century. One isby Pandit Hajar Sokul (Published by author in Patna) and another by Pandit Chintamani Shastri Khare (Published by Anandashcama Granthavali, Poona) and the third by Pandit Jivananda Vidyasagara (Published by author in Caleuta) Mineral Medicine ‘Ancient Indian treatises on mercurial operations, mineral medicine and alchemical practices have a significant place in the technical literature of India They are the living evidences of the high degree of vat technical knowledge, especialy in the field of minerology and metallurgy and more significant inthe field of mineral medicine ‘The progressive tend in Rasashastra or mineral medicine, said to be started during 800 AD, was a its peak between 1200 AD and 1400 AD, Rastratnasamuchehaya the present treatise ‘was the product ofthis period, which s considered as one of the ‘most well designed work, in this eld tis not definite as to when actually the minerals and metals found the place into medical science. However, is seen that, as early as 2000 BC during the period of Charaka and Sushrua (as ‘referred in Charaka Samhita and Sushruta Samhita respectively) ‘ew mineras and metals were in use, as medicines, Latte, this teend proceeded io develop into a separate branch of mater ‘medica of minerals and metals, along with that of herbs oe Plants. A well se rend canbe seen late, of using minerals and plants together, engendering iatzo-chemical medicine ov hates ‘mineral medicine, and became a primary sures of formulaines of Ayurveda. Even now such formulations ae being used frees by Vaidya all over India. Infact in many parts, they ar poe, 4, owing to the quick action and small dosage to heel reparations The progressive path of the Rasashasra, the Science of me ury, minerals and metals is significant in view ofthe ute medical science, especially in Ayurveda. There is a wealth ot ‘knowledge which must be exploted with the help of metean Science and technology. There are many more newer sme and metals, which should be studied in the ight of Rasashace, and they may be incorporated into Ayurvedic Pharmacoy 1 Parada (Mercury) Invocation easseie yeRE Ee caer fests serctrgaesn eral veteran: ‘ata a sre we a 11 cvlved om Salt thes, Jarre the grees soul wh is thes, having anapicos ars lenin with rg ht cancratiate itty merelookingat alle inthe cases feral sso the nf iar roe Imre) and who, ng desis an with his compassonate ‘once radete thei he deat, thse dense he Ted ofthe devote nd who she spreme physician of the Uae [Name of the Authors saferagtara agra feere:t ere UeTOEh eG: IEEE 211 eeere mye afte Fea sigarda safedfeta 311311 werd: years aoe: rar er fir era 11411 swath agar Tero! erg ere eer S 1 2 Rasaratnasamuchchaya sraonherde wemrarceenr ‘erase fear fefrenstten 81) Wr Riera came ‘eheeacher ear 11911 Wavdeht chenl wares 3) WR: ed ginko wae 1011 ‘Vaghhatacharya the son of Simhagupta, composing the book, Rasaratna Samuchchaye, which is useful in the teatinent and Which consists of sida rasa (experimented mercurial formals tions by referring ll the rasagranthas(books on mecuial pers tions) which are authored by Rasendratilaka, Youi, Bhaloka, Maithla, Mahadeva, Narendra, Ratnakara, Harishwaracte, and editor: (compiles) like Rasankusha, Bhairava, Svachhands Bhairava, Manthana Bhairava, Kakachandishwara, Vasuders Rishyashringa who have compiled many works elated to merce, tial operations and of those twenty seven like Adios (Chandrasena, Lankesha, Visharada Kapali, Matha, Mandarve, Bhaskara, Shurasena, Ratnakosha, Shambhu, Sattvike Naravahana, Indrada, Gomuka, Kalamti, Vyadhi Napasjom, Surananda, Nagabodhi, Yashodhana, Khanda, Kapalibe, Brahma, Govinda, Lampaka and Hari who have attained vases ‘The distinct description such as of rasa, uperas, Joba and Yantras pata which ae used in shodhane, maranaol thee: given in thi text. tals contains the detailed account regarding hate, upadiata and their shodhana, marana, satvapoane dhruttaranaete Description of Himalaya eter memes SSR ERRETORR MT AWE 111 | oc ppebteneitllllal Parade (Mercury) eae Freee: t a peo EGTA TAH 1211 _afrovfrmebeeree FA! fier tie fot e131 sae ze NT a he eer apf etait eh tea 611 teat Petra er sree fee 1711 wer teed ag 351161 Recetas TET: fred Per power 19 11 “ee web wes FR et -aoewechen 3 ied 12011 wens agteratigtieg) ti Pca eee 21 ‘waft mr sate Stee a ra TET 2 1 Siuated atthe northern direction, the Himalaya, the abode of sn ang ih cowsans wats econo the ees above and look like the group of clouds which have flown down fon the earth to rest, this high Himalaya mountain is shining bry ete spectra of ays emiting om the eve inthe hhead of serpent, the Adishesha, The scattered mountains whi ae seat for jems and radiant medicinal herbs, shin like lighten- ing ntheclouds. The redness ofthe padmarage mani(euby) which are adorned the fet of kinnara (godly) women and gainka (red tee), manabsbil raga) et remind the roe of the alakiaka (nenna). With sporting, moon as an ornament an 4 Rasaratnasanichohay (rections) as clothes, having many hills and valleys, the £ Himalaya is called the king of mountains, Living in this Himalayan mountain, the sages behold Mahadeva, who is inexplicable even by voice and mind, by thes Jnr eyes. “The water in the teams when falls onthe roxke forming the drizzing drops which shine like stats even ine | day time, is observed by the yatshe (celestial people) The mee unable to resist the speeding cold snow-wind, take shelter afte ‘warmth of breasts of women (embrace them), Due to such ea atmosphere filled with snow, the sun is cool even in su ‘The kinnara women siting in the Himalayan eaves wh surrounded by the fragrance of kastari{musk) dropped fromthe | ‘umbilicus ofthe musk der, sng the songs of wedding cetemong of the Goddess Parvati. On such a Himalayan mountain, ord | ‘Mahadeva dwells and only from himthe makarasa(the supreme { one )parada (murcury) is evolved vores a ged vie. near pa geen ae acy ate 23) frre tae fama, an ‘wferefmrl ree 2411 sani ett oH or wah oer Tape eee 2511 | ‘ea enn rae Spree anh a 112611 ‘phere wd we seat ae retreg we meyfiainsi 2711 os fem a Tee ray ‘eget eee 1126 1 carn Fret ie eo wer, Bai ease 291 By mete looking at mercury, human beings get the puma (virtue, merit) which is equal to that punyaacquiedby revives Ingone hundred ashvamedha yaina(a boy rite)orby giving away 5 Parada (Mercury) 1.0 million cows or donating athousané gold (coins) ere oun in al the holy waters. Those who prepare the ings or dpi ry and worship with reverence wil gt the mritot ee Shpping athe Shang (symbol of ton shia sae rath tre wos (heer the one which is abowitand inal abl) oe ees sie (Oat) wil yen by Consuming, touching, donating, dedicating upon and worship ‘fg the merry I the mercury i consumed with ll he i TTreven the sins commited during the previous life are eroded wwithowt any doubt a emery, ound wth romaine ike musk, her) orp pes andsee over Slings iy, the sins commited inthe previous lie are vanished, Is ‘told actually by Maheshvara that, if those who perform jaranaof rena litle amount of abbrake ica) with mercury would ac- it the merit of performing one hundred ashvamedha yas Gntary to this, ir anybody malgns the mercury, they would Sater ardships inthe hl for thousands of yeas aired a ait afew ‘perce et et T3041 ‘Thatpysicin who, afer purijing the mercury or ater pet feng fan with the hep of sulphur and vest the patient with all the ital, willget the mei of donating a thou Sand go (Coins) and of performing one hundred asbvamedba sins fea aa Fcteren aed eRe 3911 aise fr yrer Ae a ree er eG P21 stated retary teem BW epee we FN BH ” the poverty or dis: "By ataining rasasiddhi, Iwill eradicate the poverty ‘eases from this wold isthe pledge or reflection which alone is 6 7 Rasarstnasamochchayy te (Mero) the rasayana editation of mercary). The hums being wi creda & fester: befie ftom frahmahanadidoshas(hesinsieklingthe nim, | Gn: wea mite aefaroeeh ger WHEL 3811 ete) by sucha meditation and acs. Fe ees, woe Keeping the above reflection n min, i micas given as grace pe ere mrremranen & feat B11 3911 teametcuy, that alone is naredya (offing). By such kind of edd a aad cert feat acta ‘worship of mecurythe meitolperfomings yaiuisesen ce co aah wie whet wo Aferte death ie atiheentefhliempincfamee Cece | severe oe r Presence of mercury in the fom of medicine inhi stomach, ‘Any man has the ambition of taking birth in a noble family ‘such a man will be free from all the sins and he would attain | ing exerey ineligent and wth he help Of his ‘Std can sate a he Knowle esting he woe ie Gan como the work an augment the ices nen plants wosly plese nwa, ovr such an ejgmen soso tough thi suman ay Bu i ey Wen ata recent Miers going tobe desroyedone ey teen ‘Stn ml oats eon the nchs and njments ne inpemanct: And thi Benet et pens ed Rare nwledge But oad pace oo polcly Byars enduring bo or the endurance o ily ofthe body, ether herbal ier ei ee an eno) Sabi Forsch arm aos mere se SHE They may bert nei pone te watery Spin the suray (bts merery cannot bated wth ings its operon and spre). advet ot at aos et oa Ue mom aes wes a ott Gat sapere’ fe wear ee fied ger cir: 1 emancipation Properties of Parada in Specific Forms aise re ea errs ated sf staf fe ys a4, eT: MI 341 woPitgsirmcrerigid frame, fied wea eee cere oT: HT 35, ‘Tre wer ae er RT Beer wit ae Ftemem1 3611 [The murechita(swooned) paradadestroysallthe diseases, the adda (aresed)paradais responsible for emancipation and saga (inactive) parada brings about the immortality (long life), Car there be any other medicine whichis more magnanimous than this mercury? {even the incurable svera hush (eucoderma) arising Sue to the sins by killing teacher, cow and Brahmin, is cured by ths (Parade, then what else is holier than this mercury? He alone is fortunate who, before starting the mercurial op trations (parade bandana), vows that he would bring about the agelessness and immortality to all the human beings after aon ‘omplishing the goal. reefers cere: 11421 : erst in ses(lead) eadintinandtinis whe gt sare rh Haba gran erin ser x ainsi anni oA a essen a7 serpin copes The copes soe inser vera and gold is absorbed in mercury 8 Rasaratnasamuchchays ‘As the yogis (age) atain immortality or salvation by becom: ing one with Shiva inthe same way parada which hastaken abhrala srasa (consumed mica) attains the stably by absorbing al the metals like god, om ete Mercury : Cause for Liberation verte abot aie dst mea: ater Bat Like all the living beings who become one with the Supreme soul, inthe same way all sara (all the ras, uparasa, metals fc.) are absorbed in mercury, which is like @ king ofall rasas (minerals). Such mercury makes the body ageless and immortal ‘Retreat TERT eR ee 5 ps rG PH 4411 Acquiring the stable body after consuming the mercury, the ‘man, by continuous exercise, obtains the real knowledge, which has eight qualities (ashca gunayukta) and attains the salvation. ‘Thereafter, he ned not ive in the womb (gabhavasa). He, nether is affected with farther birth, death nor rebirth te anit argrecresratied ii ‘attesting gent a fecferaon 4811 Pervading thethree parts (tpads, ie abhayasa, sthiadehaand sat nana with hissing fraction, the lighted one (jodi svarupa), thats, che Supreme soul, cannot be achieved by mere renuncia- a fet wefagatieorng af sagt get pated we 611 Itisnotpossibleto worship, that subtle Brahma, the Supreme soul, by this body which is always aficted with diseases and miseries or birth and death, and which is impermanent. Parada (Mercury) arate eee yaaa ata cee ahs AE FAT It's futile evento pronounce the term dehasidd without achieving the stable body. Atainment of such a pure principle is Soesible only through practice of yoga. Unless one attains Thasiddthisis not even imaginable. rare AUT TL TTT serene fee ameerais1148 1 “The self realization achieved by practice of yoga is far more superior than that which is achiewed by yan (Sacred rites), do tations, reforms, meditations studying Vedas, self restrain, goo ‘Conduct ete (and this practice of yoga is possible ony through stable body). gnu aftafegaptromgua: aerate Fre 1491 ‘That Supreme light oul), which illuminates the whole world like fire, electricity and sun, tha light which s seen between two eye brows, appears to only those selected meritorious, eon: ee Fd aT meted efit Isseafa11 5011 ‘That man who, keping the Almighty in mind, perceives the ‘Universal ight and his chinmaya svarupe, can attain the bata (being one with Almighty) disentangling himself from the bind ings of pape puny (ments and demerits), evolving out of ausp- cious and inauspicious deeds, even staying amidst the worldly affairs. ert al mi aOR fenfeaemeret Shah ero 5111 ‘The knowledge, which is blissful, enlightening, perfect, and capable of eradicating the suferings, can alone be self experi enced. 10 Rasaratnasamuchchaya midst: Serer Fea sea ft wan fageerg 5211 ‘Man is relieved ftom raga-dveshaby the touch of (by acquit: ing the sef knowledge) that Almighty. He inolvesin good deeds, Separating himself from bad conducts and he becomes detached or impartial frorefotege frat: wear SMM MAES T1159) ‘The man becomes radiant and gets the ashtasiddhis (anime, ‘garima etc.) by the realization ofthe auspicious Almighty. He also keeps immersed always in the bliss and feels accomplished. ed Fr ip eestor rg Rear fa 541 sree a ae ange ew ae Fer 55 11 Siaiadhadchehasuus tds ete ant teagan S611 wes homed fre: | rea) he ere 5711 ae et te RR Reema th aE GTR S8HI sae ed afer fear ace Sega we! FE 115911 reretegfet wins afer ze fron aati echtghreimineor ‘There is nothing nobler, greater than this body which is a seat ofall kinds of teachings, which s instrumental for attaining, the four types of puruskartha (values of life viz. dharma the ‘morality, areha~the wealth, Aama—the deste and the moksh emancipation) and which is ageless and immortal a manis not capable of perceiving the mercury, the direct ‘Parada (Mercury) un evidence of making the body ageless and inimortal, chen how CMe be able to understand that unperceivable, knowledgeable Almighty? ‘The body afflicted with senility, withered by diseases like tas, kasa asthara, cough) et, senses weak and refusing to perform their duties, cannot attain the state of semadli(dhyana “yoga, which is necessary for he enlightenment, ‘Until sixteen years, the man remains in childhood. He be- comes a dissolute person during the later period of youth and fence blind towards the real knovledge. Stl later in the period of senility, thee would be diminished reasoning power. Ifthe ‘whole life is spent inthis manner, how one can achieve the sal- vation? If man s not capable of achieving the selfrealistion during his human fe there sno chance, he could do this after his death Even the gods like Brahma etc. and sages with celestial bod- ies, who are living since ages, have been striving to attain the Imowledge ofthe Almighty. Hence the yogi, who is desirous of achieving the liberation, should make his body celestial. ageless, and immortal with the hhlp of mercury and sulphur (or mica) which are the creations ‘of Hara (Shiva) and Gouri Parvati Desciption of Origin of Parada _Raofenhera ter eerie aye ee feteateftniit fate fe Se 1 pete Gf emery 6211 S uakiniaoneat are ee 16011 a pee ofa: ees GO ogre ees T1641 2 Rassratnasamuchchaya sftreh A ab tga tise at reer bs eee 1681 arefgada =rgfrT:t16611 ‘arehortreterrpen ye cmt pred aia: Tams 6711 In the mountain of Himalaya, Lord Shiva and Goddess Parvati with mutual affection and withthe deste of defeating each other, started the sexual copulation, which was capable of creating the commotion (disturbance), throughout the three ‘worlds Intending to procure a son capable of killing the demon ‘Tarakasura, resulting out ofthis seemingly endless act of cop lation, the gods sent Agni to terminate the sexual act. Disguis. ing like apegion, the Agni siting in the Himalayan cave, when witnessed the sexual ct of Shiva and Parvati, fl shy, contrary {0 the feelings ofa bird (as he was in the form of bird), Wh Shiva saw that, this was not a bird but Agni he too felt shy and Stopped the act of eoitus. At the same time (moment), he took the ejaculated semen into both the hands and hurled it upon the ‘Agni, Unable to bear the intensity of the semen, Agni in turn, threw itaway in the river Ganga. But even Ganga could not bear its ferocity and she 100 expelled it out, Out ofthe blemishes of| this semen, emerged different kinds of metals, which are capa- ble of making the body sable. On the banks of Ganga, wherever the semen dropped from the face of Agni, there formed five wells, each one hundred yojena deep. From then onwards five kinds of prada was formed in those wel, Varieties and Properties of Parada wat ag: Aaa Te forsee: in safe amas Bor TH 116811 ‘The semen of Shiva-the parade, due to different specific Parada (Mercury) 3 of avalbilty distinguished itsel int ve ype vi, as, sus pcan sta, “a oh fe: ee een “ewfezeret fen Poée 6914 vad eeinfar each weistreaa: | reretisdet am gent 7011 then et fet er soot creel aeeghhi 7111 rotor ear See ‘earertept: frat 2e che waa 117211 nerergea, SPR TATU sre feet; weimets wera segstyerare: eh fot screener F174 11 sre ea: wefan af ra fs 1751 ce ge a wei orga afi Fe 7611 ‘The irstone, rasa, sein colour and devoid of allthe bem ishes. Gods became ageless and immortal after consuming it ‘The rasendras without blemishes, has shyara(kapilabrown) col cour, is dry (rough) in nature extremely unstable (pure) and has ‘rasayana qualities, The nage people who consumed this, became fee for senility and death Later the gods and nagasshut ofthe wellsof raszand rasena, filling them with mud and stones, Since then human beings are unable to get these rast and rasenda, from those wel The mercury whichis called suta, has litle yellow in colour and is rough and has blemishes. If this is consumed after sub {ectng to asheadasha samskara eighteen processes) the body be: ‘comes stong like iron. "The one which is available inthe other wells called paras, “4 Rasaratnasamachehaya ‘which s very unstable and whitein colour I vatious yogas com. binations) prepared using this parada and is consumed (after Purification, i eradicaes al the diseases. “The parada which has got the lustre of peacock’s wing, is called mishraka, Tis too i used ar subjecting to eighteen proc esses become very beneficial ‘The vatties such a sua, parade and mishraka ae basically beneficial, valuable and if they ae subjected to various specific processes, they can assume greater power. ‘A virtuous person, who understands the origin of mercury as said above, would achieve the longevity, possesses health, many children and accomplishment in mercurial processes (rasa si, Definitions of Rasa vem wha eatin) ORT eH eH 7 1 raters offs) ene fa HR EM: 1178 11 ‘tegforernal eres re sebug aetiiet or Fret ea os EWE 1179 11 “Mercury is called rasa as it engulfs all the metals like gold ete. Alb, itis called 50, because it eradicats senility, diseases and death. Itis called rasendra as iti superior among all the 11s, maharastand upsrase, Ast brings about the denasidhi(making the body healthy and strong) and lofasiddhi(convertingthe lower metals into gold and silver) itisnamed suta Itis called parada, because it escues man whois trapped in the swamp of diseases tis known as mishraka, as it has the luste of allthe metals, concentrated in it ‘Parada (Mercury) : wa ger ger eiegeie ASEAN AY RAFHLARTIT: 11 8014 agus ep ea ar Stu agate car fra remy apis a roca 11911 ‘With theorigin and properties sai above, and with the power of seting the men free from the deadly diseases, haman beings Started becoming very powerful and long living, like god. The Ira (the king of gods seeing this, became, ghtened and prayed [Lord Shiva, Then Shiva placed various blemishes and kanchuka| in mercury. Since then, unless it becomes pure with the help of| (ferent process, mercury can not yield the said benefits Gati (Movements) of Parada sweet rete eth ser eres AH 1 8211 sean sage esate Fret eae tary et 8911 st rh Ge qe at ‘eran wea at fs fe Breen grea ge ‘emcee fra age 851 (Dring the process) para is ost along with the water. If the processes are hurried, it fies of like swan (or evaporates When comes in contact with sun rays), lost as blemishes, mixed along with different blemishes and vanishes lke smoke (or va pour) along with the smoke Apart from these four gat (movements), there is one more called jnagad, which iscalleddaivigatioradrshyagati Asthelife (Gout) disappears ftom the body, inthe same way, mercury van- ishes without any indication. Hence, this is called jvagaa The first four are percevable, but the last one jvagatis inv 16 Rasaratnasa haya ible. Tis ith tagatican be controlled only by chanting mantras and meditation, ‘With parada having all these various movements (gaits extremely dllicult to perform specific samskaras processes) on ‘parads. Fence, the ineligent physician should control and pro- tect the mercury with extreme skill and expertise Expulsion of Mercury et cafe el ere eT ere yen Fagg TH a6 aerate ed em ft serge et a a ose 671 sea a fer sey fee RP oe 31 ‘The parada jumps out of the well with highspeed with the desie of catching the Deautfl woman riding on shore look ing at it (mercury) and who is adorned with clothes and jewellres ater taking bath and afer Gt menstrual period ‘When the woman ses para, gallops speedily, one yon aa. Alter following her uni there, paradareturaso its wel, While retuening, the mercury deposits at pits onthe road, and is being ‘sed by the people Origin of Hingula (Cinnabar) vied tA stent: awd gd crenata a ee fren ae HH B91 \etteseneen cemeter et "ereagea eina eoere Expelled from the agnimuktha fae of the Agni), the parada being very heavy fl in darada desha, and remained there mixed Parada (Mercury) "7 ‘with mud. The people ofthat country, subjected this to pa _yanta (subliming apparatus) and used (ae mercury). ‘This completes the fest chape called Rasopat Fara (Mer), in Rasaratnn Samuchchays writen by Vapbhatachary, the son of Sha Vaiyapa Simagupts sretercinte renters, wil crevasse went nae is, arn Coumaine),makshita chaliogy cpa oe PIT), shiniay, saa (copper Site maha mith orslenism) and rsakclamino area ‘maharasa. These are collected ater properexaminaten Features of Gandhaka and Abhraka trating: ease aaa lpi saidtobe the menstrual fuidofPanat ‘nd bdraiaisher sbukra(Thisverseistobeinterplasehy ABHRAKA (ica) Properties of Abhraka srestlata whichis esence shut) of Parvati slike best inca a Us it, pita, reduces stay scape ae levers Sates the dieses is aphroisae See Shia nen Kapha, promote of srcnath ad ie span nt ee ‘ha via (oldin potency). can cut althe dicen es te along with various vehicular substances (orn various combina. ton)-Atthe same time itis capable of parade andha (ore ing the mobility of mercury), arena eH wa, sega fate fr wa 311 ie abhiraka which s mined from the depth of one raiaasea (£25 feet) is sid to have the above qualities the abet nad | gile onthe surface ofthe earth is devoid of esence andi less. Varieties of Abhraka “treperegetiernt am) Panera me 411 Abtrata sof fou types, viz. pinata abate, aagabrat mandulablrakaand wajabharaka Silat according ec iKisof four kinds, Le shrablrate para mitabheds en | erstnabiate ‘te woah Peg ctor) ed el een 5 Wr rege et steer a ed ge wea! e611 | secrtege mgt om wae) | wepeicrndiare reat a feeorel afer g echent gen eft 1 AF pinaka variety of mica is heated oni, the ayers are sepa: {ie eleads to death if consumed, causing severe conaeen, The nagablvata makes the hissing sound like serpent when j Putin the fie and causes mandala kushiaifconsunce ence | ay doube 20 Rasaratnasamuchehaya ‘The mandokabhrata, if heated in ire, jumps out like frog, Its inake causes incurable ashmar (calculi disease, which can be removed only through surgical measures, ‘The vajabbraka, doesnot exhibit any ofthe characters when, subjected to fire. On the contrary it stengthens the body like jaon and destroys all the diseases. Uses of Coloured Abhraka Ta ee rtd opm ag ad vicars ary e119 stnv Sd er gil at ain nega ere ‘peste goramiy sia Abbas of fourtypes accordingto colour i. shve, raza, picaand krishna white, ed, yellow and black respectively). The ‘shretabhrakaisusefulinshveakarma converting lower etalsinto slver rin the treatment of shiek). The rakzabhraka, which is reddish in colouris used in rakta Zarma(as heamatinic) where as ptabhraka is considered best for pita karma (converting the lower metals into gold or inthe weatment of kamal) Thoughall Kinds of abdraka are counted as best rasayana, the krishnabhrata is said to excel in qualities, by crores of times, than other varie fear gee efter: gator a acy meson ‘The abhraka should prossess broad layers, better (black) col ‘our, heavy in weight and the layers shouldbe easly separable Such abhrakais sad tobe the bet. swage a fag ate a oe ae Feta tt acer 12 11 fate a ote toi windy a 2d egeige Be ere we 1311 ee Maharasa a teat ghana: sonar ‘tf rergerel fd stan 1411 Parada can ot grasp (grass) the abbraka which is lustrous and looking like mandura(ron oxide), Only such abliraka, which ‘an be grasped inthe processes of lohakarma (converting lower ‘metals into gold etc) and rasayana rejuvenation therapy) is used. (Only tusteress sbiraka hasma calcined mica) is used in all the diseases. IP such éhasma having shining particles is used, it causes pramehaand reduces the digestive power Somebody have advised potrabhrata, without proper shodana (purification) and marana (calcination) tobe used a8 rasayana However, this is as good as advising Kalnkua visha(a highly po teat poison) forthe livelihood. wend end reat rae ep Fe Fea Fee 1511 Both for satrapatana extracting sata) and internal admins: ‘sation, only purified mica alone is used, I not, the mica cannot beefecive; onthe contrary it may cause various kinds of disor. ders, without any doubt. Shodhana and Marana of Abhraka see aera fr as) rc are pe oe 161 ewer wea fea ct eras re Fee ee 171) at ex Prien Petr (ie fe wert srfacds aH 1810 sairapta a ref dso 5119911 meta eee saga cere iter: 1 cd ws wit afta 2011 2 Rasaratmasamuchchays Abhraka, if heated stony and immersed in kai (gruel) for seven times, becomes pure. Simlany, itis heated intensively ‘and dipped seven times in cow's urine or decoction of eriphala ‘or cow's milk to purify it ‘After purifying the ablraka, it should be converted into dbanya-bharataand afer itrating itn masyakshijvice, chakras ate prepared and dried. Then they are kept in sharava sampura and given half gajaputa Similarly, itis rubbed in punarnavajuice land given six putas. Then, pre tantane (borax) one sixteenth part of mica, i mixed with it, rubbed, chakritas prepared and half gaiaputais given, (Instead, juice of punarnavaand tankana aretitrated together along with abiraka and pura given), Thus, itis subjected to puta for seven times. Then seven putas, after rubbing in vasa juice and seven putasafter rubbing in tanduliya juice are give, in the same method said above. The hasma of ‘abhraka thus prepazed should be used in all the yogas (formula tions). Dhanyabhraka gui ig werd fr eld gers e121 1 ‘The powder of abihraka is mixed with the paddy and ied in a strong cloth, It is then kept in danj (gruel), pressed vigorously ‘The resultant powder of mica which comes out of the cloth, is called dhanyabhraka ‘Marana of Dhanyabhraka wea render ch wit fed eer to a aca area 112211 Ie chanyabtiraka is triturated in kasamarda juice and given gaiaputa, its bhasma's produced undoubtedly Sirlary, bhasms i Mabarasa a | is made available by grinding dhanyabhrata in musta juice or ‘anduliyajuice and then, by subjecting tothe gajapuras Marana of Abhraka steered wag sf reer Rg se 112311 eater stern: ror were 2 eaten tae water) ‘re ope ed eigen Reger 25 11 Putled abtrataismixed with equal quantity of ankansand round in haridra (turmeric) a wells amaiakjuces dried and subjected to pur, after confining it into sampura Such seven putas will yield hasma of mica which has sindura (re oxide of lead) colour Tis hasmaisconsumedin various diseases like raktapita, ‘sya with the anupanas(vehicles suitable in such diseases Abbrakais rubbed ether inthe juice of vatamvul (008 fcus bengalenss) or nggavallioc vasa ot matysakshi and kathilla ot merely in vatekshira (latex of vaa) and subjected to gaiaputa for twenty times. By this mica Bhasmais available which has siadur (red) colour. sara ey sashod evar Few Fg@s TH 2611 gi sith werd pexcticte recta ne e271 Dhanyabbraka mixed with equal quantity of jaggery is given ‘havanaot juice of erandapatra(leaves of erands).Then chakrikas (mmal diss) are prepared and dried, kept inside varapatras and afer confining within the sharava samputasubjectedto puta Such three putasare necessary to get nischandra(hsterless) bhasrma of ‘mica, Tis Basa, if consumed in bal ratsinty mg) quantity, u Rasaratnasamuchchaya will cause hunger It is sid tobe excellent remedy inal the dis. eases, if taken with various suitable anupanas( vebicls), Sattvapatana of Abhraka eget acter pearl a me weed wR 281 Purified abhrakais mixed with quarter quantity of cankana (borax) and rubbed with musaljuice, Aer making the chakrikas and drying, they are confined in sarraparna kasth and subjected {o intensive heat. This would yield sara (essence metalic por- tion) abhraka Other Methods sweden 8g! see: Tre He ws 29 frog fren ee abet: sat yp v gperene ZgMU2011 serenity cea ze fret) 88 er heed 131 van earet nar ec se pa ei ase 21 a ch eg AT ected ere et Pri 3311 Dhanyabbraka powers witurated separately with juices (or decoctions) of kasemarda, musta, dhanyaka, vas, punarnava, ‘matsyakshi and hamsapadi and kept under the son after each bhavanaof each quid, to dry, Thenitisagain round in godburma ‘churma (wheat foo), small sh and tankana borax), each one eighth of the abbraka, separately. The resultant materials died after each grinding in sun rays, Then punchaiaor panchagavya.ot ‘panchamahishaare mixed and rubbed to prepate all, ite big- ger than cindua fruit, dried and kept in musha (crucible) and Mabarasa 25 subjected to intensive heat in adhapatana koshthi (stove or fur race). This yields the saevaessence of abhiraka, ‘The milk, ghee, curds, urine and [eaces ina group of goat, cow and bufalo, respectively are called panchaya, panchagavya and panchamahisha ‘whe: fay aor rgd erat afew erence 411341 vere then ees ee ges Pag wore ren e351 Inthe above mentioned process the madi) lke substance iscollected from the kash, powdered and the bigger particles of savaare separated, and the remaining powders taken, mixed swith cantana (borax) and covdng, and a balls made and dried, ‘This i once again heated, as sai earlier, in the Ashi. Thus, nti allthe saris available, the process of blowing. the kash is continued Sattva Shodhana ne ae efter | ‘ee Freer a113611 ren oa fer CR ee ed od TA 37 ‘The sata particles of ablrakaas obtained above are boiled in kanj(gruel) and afer mixing with shodhaniva group of sub stances, kept in musha (crucible), closed the mouth and heated. ‘When the particles are melted, the liquid is removed from the fire. Aferenoling, they are again mixed withthe shodhaniyagroup of drugs, heated and cooled Tnchis way the sara of abbrakais purified, This sarvaismade use of, in various mercurial operations as well as in rasayana therapy 26 Rasaratnasamuchohaya Softening of Satva yteremty afl sea 1g cate wet at ar 3811 ‘The sarva particles are kept ina erucble, heated in intensive Fire and when melted, given the pratshepa (are added) of honey, oil, vasa (ft) and ghee and heating is continued (or melted sara is poured ten-ten times in each ofthe above liquids) By repeat ngs proces, ven veryhad staso aya, bata come Marana of Abhraka Sattva eee Perea gh wee sera qeeeacet 3911 arm wera feta) fewer cere wi 14014 Wr fear aor ten erage fein 47 1 stafeera Freateneer: Frvergfroanyparemaer 114211 sraeen etna ey ar ved rarer ewer i143, arnt fier rar) rerensrad eR 481 The fine powder (strained through cloth) of abhraka sacra, ‘mixed with ghee, kept in an earthen sharara(round concave disc) or vessel and heated intensively until the vesel becomes 30 red hot that i dry gras is placed on tit should bur off This process is repeated for seven times. Then equal quan tity of purified sulphur is mixed with ft, ground in decoction of vataiata and given twenty gafpuras placing shareva samputa, ‘Then afer grinding tin trphala decoction, twenty varaha putas are given. The resultant bhasma's then given bhavans of either Mabarasa 2 {vices or decoctions of trphala (three myrobalans), mundi, Dhringaraa,hanthak,ibbicakand mutaka, inthis onder. ‘The above abbraka basa is used in all the diseases, in ad ‘equate dosage The Dhasmapreparedby giving one hundred pure, instead of twenty varaha putas, whichis called shataput abhraka ‘bhasma, has no parallel, as an excellent medicine. This can pre vent all the diseases, if consumed, It is extremely effective and best appetizer and digestive. arrestee ed weer rakes eee peers 451 raga Trea ea aera Pee TATA 5 sings w roe soe rer sptrraetearriterd 114711 sof 96 ard freee BE sae perc aaa 114811 saggererat care 1 el tite ate ehpta ‘ae fae eh rare 112911 All out of absrakasatra is made, heated in an intensive fire and dipped inthe kan, containing rice. Ii immediately ‘removed from it and pounded inthe ion pounder, withthe help of an iron pestle and powdered. After filtering, the remaining larger particles ace collected and once again heated, immersed in the kanji removed instantly and pounded. This process is re peated until the whole sarra becomes powder. Then itis fried ‘with equal quantity of ghee fr three times. Similarly, itis then fiied with amalaki fruit ot laf juice for thre times. Then iis powered well, ground with punarnavajuice, vasajuice and kanji (either indifferent juices separately of in the mixture of these liquids) and ten gajapurasare given Itis then rubbed with equal ‘ality of purified sulphur and again given then gayepucas 28 Rasaratnasamuchchaya q ‘The sata bhasma of ablrakathus prepared willhave all the 004 qualities. According tothe need, tis can be used in jaraa ‘of mercury and in rejuvenation therapy, ecirrenterd eH eet Aer eo error gesRpEITA S011 aft arid mherate arene gy sf arent F TS ‘The sata bhasma (divyabbrata), prepared as said above, is taken inthe quantity of one valla(.S ta ratior 185 to 250mg.) and consumed along with powders of shunthi, marcha, ppp and vadanga (cach one ratforI25 mg.) and ghee. This will eradi- cate kay, pan, sul, amavatha, and sha Apart fom this itcan cure, if taken along with various suitable amupanas, the diseases ike jvara(feer,shvasa(athama),prameha,aruchi(ano- tenia), severe Aas(cough), mandagni(loss of appetite) and dara srogas(ascits), ge te ft: wd 7a sg fem ests ere re a $21 ‘Though, there available, the description of abbraka dritiin ‘many other texts, it is ot found i this (ext) as it never can be Achieved without the grace of Lord Shiva, \VAIKRANTA (Tourmaline) Features and Varieties of Vaikranta RTT: TA PH TF: | ‘Tahiirentea gat fara 815311 ‘ead eee er a: wore ‘ea ponctrg wefermen fH 5411 Vaikrantahas cight angles and ight planes (octagonal or six angles and six planes (hexagonal) andis masruna(smooth) Iti Maharass » heavy clear and is multicoloured. According to colour, iis of cia types, ie. white red, yellow, bv, ravaa (grey), shyama blackand darbura (mixed colours). Properties of Vaikranta oguers ernie sane ere dearer, amr: we perce 5511 sarah fy ee a creer Pera fos: 5611 Vaikranta promotes longevity, strength, complexion and in tellec, Is eficient aphrodisiac and is usfil in all the diseases caused by three dashas.It improves the digestive power. It has ‘qalities similar to thote of diamond and promotes valour. It ‘can make the body strong like iron, The vakrantaisbest among. all the rejuvenators and can be used in place of diamond. aaret ere tected a1 fe ree CPN 57 11 Vaikranta can bestow both dehasiddhi and lobasiddhi ike 4iamond. Ie cures poisoning, fever, skin diseases and wasting And excels all the minerals. tea ens fs wee ol sch is me 5811 ae ge Fd eg da ware eT S91 feooen fi oh in a1 See rev 716011 _Mahisasura, the ing of desnos, who born along wit gods 30 Rasaramasamuchchaya and having various powers (sith) was Killed by the goddess Durga, with the help of her ishue, Wherever, the blood ofthe ddemon dropped on the earth, there originated the vakranta hav ing the qualities (or form) of diamond. It is available at the Northern and Southern part of the Vindhya mountain. As it has got the property of cutting other metals (or geting rd of blemishes from the metals), its called aidan, ‘atietis (Different Opinion) of Vaikranta i taro oa ot TOT, ROSETTA AHN: 611 afer pat ef em saidiafed owl oer BR 8 ford a arf eT 116211 Vaikrantais of seven kinds, viz. white, yellow, red, blue rey (lke pigeon), peacock neck colour) and marakata mani (emer ald colour ‘The vaikrantahaving black colouris used in dehasiddhi The yellow variety is used in gold making where as white in silver ‘making. The red and marakaracoloured vaikrantasare useful in ‘obtaining all the siddhic The remaining blue and grey varieties ace discarded as they are useless. Extraction of Vaikranta ar fen ta da a ery eres ea te 1168 1 Vaikrantais collected from the area where itis available, with pure mind and only ater worshipping the Bhacava and Vinayaka, SShodhana of Vaikranta ‘aces: eee fare Wee: eg ee aed hy pees gee 681 Maharasa 31 ‘peewee tars: fora 6s 11 Sour liquids like kan (gruel) or urines (of urine group) or decoction of kultatha (horse gram) oF juice of kadali anda or ‘kodrava (or the mixiture of all the liquids) ate taken and ‘panchalavana,yavaksharaand tankanaare added. This solution is taken inthe dolayantraand vaikrantas boiled init, for three days, to purify it. However, it can be purified, also by boiling in

    You might also like