Bhaishajya Kalpana

Itihas evum Kramika

Vikasa
Dr. Nishigandha Chaudhari
MD AYURVED
 Before knowing the history or the periodical development of
'Bhaisajya Kalpanā' one should be familiar with both the terms
bhaişajya' and "kalpanā’.

 Bheşaja-

“रोगभयं जयतीति भेषजम् | भेषं रोगं जयतीति औषधम् इत्यमर: ||” (Sabdakalpadruma)

“तदेव युक्तं भैषज्यं यदारोग्याय कल्प्यते |” (Ca. Sũ.1/134)

That which wins the fear of disease or restores the health of a
person by stabilizing the doshas is bheshaja' or bhaishajya".
Auşadha and Bheşaja -
Many classical books do not clarify the accurate meaning or the difference
between both these terminologies; and moreover, these terminologies are
considered as synonyms.

First let us see that how these two words can be separately defined.

Auşadha –
ओसो नाम रस: , सो अस्यां धीयते यत् तद् ओषधि: |

ओसाद् आरोग्यमाधत्ते तस्मात् ओषधिरौषध: || (Käśyapasamhita; Khila sthäna3/27)

Osa means 'rasa'; this 'rasa' is the inherent property of a 'dravya'; and judicious
use of this 'rasa' lends health.
Therefore, the dravya which does 'rasadharana'(drug that withhold rasa in it) is
'auşadha' or 'ausadha dravya'
Bheşaja-
भिषग्वि‌ज्ञाननेयत्वाद् भेषजं भिषजो विदु: |

भिषग्जिते हितत्वाच्च भैषज्यं परिचक्षते || (Kāsyapa; Khila sthāna3/27)

The dravya, which is fit to be known by a bhişak' (physician) is also called as

'bheşaja'. Since it is helpful in chikitsā (treatment) it is called bhaişajya’.

Auşadha Bheşaja
"Sarvadravyam ausadhattvam''; all the raw Different formulations prepared out of these
herbal drugs available on earth are herbal drugs may be considered as bhesaja'
considered 'ausadha'

The auşadha' are meant particularly for The term bheşaja' encompasses both'
treatment purpose; auşadha' and ähära' dravya

Ausadha dravya can be known to common Bhesaja (prepared medicine) can be known
people other than physician. only by physician (bhisak).
 Cikitsä-synonyms
चिकित्सितं व्याधिहरं पथ्यं साधनमौषधम् | प्रायश्र्चित्तं प्रशमनं प्रकृ तिस्थापनं हितम् ||

विद्यात् भेषजनामानि ......|| (Ca. Ci.1/3)

• Cikitsita: Since it is used as a chief means of cikitsā.
• Vyādhiharaņa: Called so because of its 'vyādhiharana' property
• Pathya: That which is soothing to srotas.
• Sādhana: It's a major tool to cure the diseases.
• Auşadha: That which does rasadhāraņa is called 'auşadha'.
• Präyaścitta: Behind onset of every illness there lies some wrong doing by man in
the of ähāra and vihāra; so here treatment is a kind of 'präyaścitta' done to get
rid of the disease condition.
• Prašamana: That which does the samana of prakupita doşa.
• Prakrti sthapana: That which brings back health by stabilizing the doşa.
•
Kalpana-
कल्प्यते विधीयते असौ विधि: | (shabdkalpdrum)

Kalpana is the 'process' or the 'method' employed for the preparation of

pharmaceutical products. The processes like grinding, heating, frying, boiling etc are
included the list, which are the integral part of Ayurvedic pharmaceutical
(Sabdakalpadruma) preparations.

प्रकल्पनं संस्करणम् इति |” (Cakrapäni)

Kalpanā or prakalpanä is 'samskarana' (agni-saṁskaraņa, jala- samskarana, ātapa-

samskarana etc).

कल्पनं योजनमित्यर्थ: | (Aruņadatta)

Kalpanā is the 'yojana' (the plan or the strategy) developed for the preparation of a
medicines.
 Significance of Bhaişajya Kalpanā
This science explains various methods of processing a
drug in order to make the drug;

• More palatable;

• Rich with potency; Pleasing with good odour, colour etc;

and
• Long lasting or improve the shelf life of the preparation
To support this, we may have the following classical references;

अल्पस्यापि महार्थत्वं प्रभूतस्याल्पकर्मताम्|

कु र्यात् संयोगविश्लेषकालसंस्कारयुक्तिभि:||
(Ca. Kalpa 12/48)

Samyoga (combination of two or more than two drugs), viśleşa

(separation or deletion of drug's undesired effects), kāla (keeping
the drugs together for desired time period), samskāra (jala-
samskaraņa, agni- samskaraņa etc), yuktī (by one's own
intelligence) are the processing's to make a simple drug into an
efficient medicine.
 HISTORY OF BHAIŞAJYA KALPANA
Introduction Man's relentless aspiration to overcome the ailments and to
keep himself healthy has compelled him to try many remedial measures
that include;
• Daivavyapāśraya cikitsä
• Yuktivyapāsraya cikitsä
• Sattvāvajaya cikitsä
Among these remedial measures, use of plant kingdom (yukti-
vvapāśraya cikitsä) to combat ailments is the one, which got maximum
scope.
Daivavyapäśraya' refers more towards the spiritual healing and
"sattvāvajaya' is winning over mâna through yoga, dhyāna etc to combat the
diseases.
 How all this began...!!
 Stone age man lived in harmony with other animals and he has learnt everything from
nature. He tried to learn and imitate whatever he saw around him.
 He gradually made out that the other animals and birds eat the vegetation around to
get rid of their ailments.
 Initially he too consumed the plants in their natural form and unknowingly was
benefited from the immense medicinal properties of herbal drugs.
 This particular act of 'consuming the medicinal plants' with the intention of curing his
ailments, marks the origin of Ayurveda.
 In the strides of evolution as he grew cultured and intelligent by his experience, he
became smart enough to identify the medicinal properties in the plants around him.
 Gradually he tried to make those medicinal plants 'more palatable' and 'more pleasing'
to his sense organs by changing their forms (to swarasa, kalka etc).
 This act of 'changing the forms of natural medicinal plants' becomes the
beginning of 'Bhaişajya-Kalpana'.
 In classics of Ayurveda, we do not find Bhaişajya kalpanä' separately mentioned
as any of its eight branches.
 There is no special focus laid on this branch since the essence of this subject is
scattered in all the eight branches.
 In later periods, all the scattered information of this subject in the classics was
compiled and a separate name 'Bhaişajya Kalpana' was given to it.
 Up to 7th century, only herbal drugs were in use for pharmaceutical as well as
therapeutic purposes wherein the physician himself used to prepare the
medicines for the treatment of his own patients.
 In 8th and 9th century, the use of mineral drugs was also processed and used for
the purpose of treatment.
 However, up to earlier parts of 14 century no author tried to put
more focus on this branch.
 It was Acharya Shāragadhara for the first time compiled all the
relevant information and systematically wrote a book in his name.
 These book Shärangadhara Samhitä' deals in detail with the
pharmaceutical methods adopted for the preparation of medicines.
 As 'Charaka Samhitā' is, the most preferred referral book for 'Cikitsā'
and "Sushruta Samhita' for 'Shalya tantra', the Shärangadhara
Samhitä is the only comprehensive reference book for as Bhaişajya
Kalpanā.
 CHRONOLOGICAL DEVELOPMENT
1. Primitive period
 One cannot find the written evidence of the origin and prosper of this science
from primitive 'Stone Age' period.
 However, the knowledge about the use of different herbal drugs in treatment
prevailed for sure, as it is reflected in the 'Vedic literature', the earliest written
evidences we have.
2. Vedic period
 The knowledge about the herbal drugs and their therapeutic usage was perhaps
documented for the first time in Vedic literature. There are many instances where
clear references of ausadha dravya are traced in these books.
 The terms 'bhişhak' and 'auşadha' were framed during the period of "Rigveda'
itself. Many references indicate about the 'bhişhak' or 'Vaidya' and the utmost
Auşadha dravya which was mentioned in
Rigveda are –
Pippalī, Semala, Vibhītaka, Aśwattha, Yava,
Prushnaparni, Apāmärga, Plakşa, aśwattha,
khadira, dhava, nyagrodha, parna , Läkşā,
Soma, Vişanaka, Kuśa, Guggulu, Kuştha
EMPHASIS LAID BY VEDIC LITERATURE ON ĀHĀRA KALPANĀ
 Vedas were not the ausadha granthas, but like encyclopaedia, they
included everything relevant. Knowledge about 'ähära kalpanā'
perhaps was more than that of ausadha dravya. Man, always is behind
taste in the food he consumes. Whether it is 'vedic period' or the day
today life, the basic instinct of man remains same. As we try to make
delicious food items out of different vegetables available, in the similar
way in 'vedic period' also man has tried out different 'ähära kalpanä'.
Many drug names taken for the preparations of food items in 'vedic
literature' are unknown today, but few of them are still relevant. Many
such references are available and are given below;
 Yava has reference in many contexts of 'Rigveda', 'Yajurveda' and "Atharvaveda’
 Dhānā (fried yavādi dhānya), karambha (churned food items), saktū (roasted flour),
payas (milk), dadhi (curd), soma (dravya viśesa), amiksā (milk + curd = ghana dravya),
vājina (liquid part while preparing ämikşä) and madhu (honey) are few of the names of
ähāra dravya in use during vedic period.
 Other than this, in different contexts many references for ähāra dravya are found.
Direct references for 'madya kalpana' (fermentative prepara- tions), 'payasa', 'dadhi'
(curd), 'navanīta' (butter), 'sarpih' (ghee), 'parivāpa', 'lāja' (parched rice), 'saktü',
'karambha', 'odana' (cooked rice) etc are found in vedic literature.
 Many names of the drugs in the above references are unfamiliar and not known to
the present world of Äyurveda. One cannot rule out the possibility of such drugs
being extinct. All such drugs are to be enlisted as 'extinct drugs' and subjected for
further research.
3. Samhitā period
1. Charaka Samhita:

This book belongs to 2-3 century B. C. originally written by 'Maharshi Agnivesha',

pratisamskarana done by 'Maharshi Charaka' and completed by adding few of the
chapters by 'Drdhabala'. It has 8 sthāna and 120 chapters in it.

Sthäna Number of Chapters

Sūtra sthāna 30
Nidāna sthāna 8
Sharira sthāna 8
Vimāna sthāna 8
Kalpa sthāna 12
Siddhi sthäna 12
Indriya sthāna 12
Cikitsā sthāna 30
 Caraka Samhitā perhaps is the oldest treatise of Ayurveda known to us. This
book offers us a scientific and systematic approach to 'Bhaişajya Kalpanā'. It is
the first book to list out five 'kaşäya kalpanā' as 'swarasa', 'kalka', "śruta', 'sīta'
and' phanta’
 Caraka also explains five kaşaya yoni (source) to make a point on why only five
kaşaya kalpanā are considered by him.
 Madhura kaşãya, amla kaşaya, katu kaşäya, tikta kaşäya, kaşāya- kaşäya; are the
kaşäya yoni here. Out of 'sad rasa'; madhura, āmla, kațu, tikta and kasāya rasas
have plenty of kāşthayoni (herbal source) and are readily available. These five
can be in any form of 'pañcavidha kaşäya kalpanā", Therefore, these five kaşäya
will yield five kasāya kalpana’.
 Only lavana does not have käşthayoni' and it is not possible to bring it any of the
'pañcavidha kaşäya' forms. Therefore, the concept of five 'kaşäya kalpana' is
justified with the above concept of 'Maharşi Caraka', which is widely accepted in
the field of Äyurveda.
 Other than five 'kaşaya kalpana', Caraka has also mentioned many
other dosage forms like 'cürna', 'vați', 'avaleha', 'sneha', 'äsavārista'
etc, which are advised to be used in different disease conditions
with added benefits. These can be mentioned under the heading
derived dosage forms as they come next to the basic five 'kaşäya
kalpana'. Caraka Samhitā, basically is a 'cikitsā grantha'; therefore,
he takes the names of different kalpanās in treatment aspect of
different disease conditions.

 Netra, nasya, basti, madya, vați, guțikā, guggulu, sneha, etc kalpanā
are found in vogue in this book. It has also explained many numbers
of 'ähāra kalpana' like krśarā, odana, takra, pūpa, pūpalikā, lājā,
śaşkuli etc.
2. Suśruta Samhitā:
 This book belongs to 2 century A.D. written by 'Maharşi Suśruta'. Pratisamskarana
of the book was done by 'Acārya Nāgārjuna' in 4h century. In addition, 'pātha
śuddhikarana' was done by 'Acārya Candrața' in 10 century A.D. This book also
has 5 sthänas and 120 chapters in it.
Sthāna Number of Chapters

1. Sūtra sthāna 46
1. Nidăna sthāna 16

1. Sārīra sthāna 10
1. Cikitsā sthāna 40

1. Kalpa sthāna 8
 "Suśruta Samhita' is the book placed after Caraka Samhita in
chronological order. It has of course all the established kalpanās
of 'Caraka Samhita' along with some additional knowledge.
Suśruta adds kşira (milky exudates of the plants) to the list of
five 'kaşaya kalpana' explained by Caraka and explains six kaşäya
kalpanās as below. (Su. Su. 44/91)
 Kşira, swarasa, kalka, śrta, sita, cūrņa are six 'kaşãya kalpana' of
Maharşi Suśruta. However, his opinion of six 'kaşāya kalpanā'
seems inappropriate as the 'ksira (milky exudate of the plants)
kalpanā' can be merged in 'swarasa kalpaņā' and 'curna' under
'kalka kalpanā'.
 He is the first person to emphasize more on 'ksāra kalpanā'. In
his opinion, there is no specific time duration for collection of
drugs used for "kşära preparation'.
 Suśruta has included many numbers of 'auşadha-āhāra kalpana'
in his book. While explaining about collection of animal origin
drugs like milk, urine, hair, nail, blood etc he puts forward a
theory that they are to be collected after food taken by animal
is properly digested.
 Taila, avaleha, ghrta, älepa, utkārikā, ayaskrti, kşārasūtra, madya
etc auşadha kalpāna and kūrcikā, odana, khanda, manda, peyã,
yavāgū, vilepī, prthuka, yüşa, rasāla, räga-sādava, veśavāra etc
ahära kalpanā are explained by 'Maharşi Suśruta'.
3. Aştănga Sangraha:
 Vrddha Vāgbhața wrote this book in 6"century A.D. with 6
Sthānas and 150 chapters.

Sthāna Number of
Chapters
Sūtra sthāna 40
Sārira sthāna 12
Nidāna sthāna 16
Cikitsā sthāna 24
Kalpa sthāna 8
Uttara sthäna 50
4. Aştānga Hrdaya:
 This book with 6 Sthanas and 120 chapters again was
written by 'Acarya Laghu Vägbhața'.

Sthāna Number of Chapters

Sūtra sthāna 30
Sāīra sthāna 6
Nidāna sthāna 16
Cikitsä sthāna 22
Kalpa sthāna 6
Uttara sthāna 40
 Aştānga Hrdaya' of 'Laghu Vägbhața' is relatively a concise
version of the main book 'Aştanga Sangraha' written by
Vrddha Vägbhața. Therefore, the theories put forward in
both the books are from the same base.
 Both the authors have agreed with Caraka's concept of five
'kasäya kalpanä' and they have emphasized it in their own
words.
 Niryāsa, kalka, niryüha, šita and phänța; are the five kaşäya
kalpanā stronger up the order. (A. Hr. Ka, 6/8)
5. Shārngadhara Saṁhitä:
 This book belongs to latter parts of 13h century or the earlier parts of 14 century. It
was written by 'Acărya Shāragadhara'. It has 3 'khanda' and 32 'chapters’.
Khanda Number of Number of Versus
Chapters
Pūrva khanda 7 453
Madhyama khanda 12 1281
Uttara khanda 13 682

 The methodical and rational way of explanation about the concepts of Bhaişajya
Kalpanā has made this Samhitā, as the sole referral book for this particular subject.
 Even today with all advancements in the field of modern pharmaceutical world, the
concepts of 'Bhaişajya Kalpanā' are strongly rooted in this book.
 Pūrva khanda (7 chapters) includes paribhāsā Prakaraņa
(definitions) along with the basics principles of the subject
explained in very concise manner.
 Madhyama khanda (12 chapters) has in it all the kalpanā
(dosage forms) explained in details. It also deals with dhātu
(metals and minerals) śodhana and rasa prakaraņa in addition.
 Uttara khanda is devoted to the concepts of pancakarma cikitsa
explained in 13 chapters. It has lepa prakaraņa (ointments)
explained in 11 chapter.
6. Chakradatta:
 This book belongs to 11th century AD. It was written by 'Ācārya
Śrī Cakrapānidatta'. It has 78 chapters in it and is not divided into
any parts.
 Śrī Cakrapānidatta is the first person to explain the internal use of
'parpați kalpanā' in 85th to 91"śloka of 4t"chapter 'Grahaņi
Cikitsā'.
 This book has the first Hindi commentary by name
'Padārthabodhini written by Vaidya Ravidatta Shastry, another
commentary by name Ratnaprabhā' (in Sanskrit) by Niścalakara
of 12 centuries based on which Śri Šivadāsasena wrote another
gloss called Tätparyacandrikā in 15 centuries.
 The actual name of the book is 'Cikitsā Sangraha' but to distinguish
the book from another work of almost same name 'Cikitsä Sāra
Sangraha' by Sri Vaidyasena', it is familiarly known by its author's
name.
 This referral book is a cikitsā-pradhäna grantha. It is known for its
simple and uncomplicated writing. Many formulations mentioned in
the book are very easy preparations to follow, prepare, and use. The
book begins with first chapter 'Jwaracikitsä-prakaraņam' and the
'Susthādhikara' which is explained after 77th chapter
'Sirāvyadhyādhikāra'.
 This book incorporates numerous new formulae. Besides
innumerable herbal drug formulations, many metallurgic
preparations are also quoted in this book.
4. Modern period-
 Modern era can be considered from 19th century, particularly the latter half of
19th century (post-independence time period).
 Modern period has seen a real boom in the field of Ayurvedic pharmaceutics.
Presently the whole world is accepting and looking at the products of Ayurveda
with trust and curiosity.
 In olden day's Vaidyas of Ayurveda used to instantly prepare the medicines
required in smaller quantities for a particular patient or two. However, that does
not remain a main line practice now.
 Ever increasing urbanization and more dependency on readymade
preparations has amplified the demand of Äyurveda products in many folds. As a
result, the physicians of Ayurveda are compelled to depend on readymade
preparations from different pharmaceutical companies.
 Innumerable number of minor and mightier companies have stepped
into the preparation of Ayurveda medicines in this modern era. There
are significant advancements in manufacturing units of present day.
 Inculcation of newly developed machineries for the purpose of easy,
hygienic, and rapid production of different dosage forms indicates the
healthy growth of this branch in Ayurveda.
 The concept of standardization keeping modern parameters as base
has brought up newer challenges in this field.
 Raw material standardization, standardization of manufacturing
methods and standardization of furnished products are the three
major strides to come up with the standard pharmaceutical products
of worldwide acceptance.
 However, standardization of herbal drugs, which are most complex
naturally is the thing easier said than done. Acceptability of any
product depends on the prescribed standards of the same. Therefore,
the need of the hour is the 'standardization'. This standardization is
required to;

• To rule out the state of uncertainty about identification and use of raw
drugs;

• To combat adulteration and to protect manufacturers, physicians and

consumers;

• To frame the best methods of preparation to be followed and to bring

uniformity in all the finished products;
• To combat the toxicity allegations in order to protect the public concern;

• To meet the demands of ever-increasing urbanization and more reliance on

readymade preparations;
• To meet the challenges of new millennium with increasing demand on our
products globally in order to capture the world market

 GMP (Good Manufacturing Practice) rules and regulations are framed to

maintain the anticipated quality in the manufacturing units and the marketed
products.
 All the minor and the mightier pharmaceutical units should retain the
expected standard in all its steps to get certified by GMP every year.
 The growth of Ayurveda pharmaceutics is presently ready to move in
transitional era. It is surely expected to capture the world market with this
healthy growth in near future.
THANK YOU