THESIS COMPILATION

1. To review the concept and contribution of Jejjata on Rasayana and Vajikarana Adhyaya of Caraka Samhita.
2. To study the similarity and dissimilarity between Jejjata and other commentators of Caraka Samhita on Rasayana and Vajikarana
3. To understand the ancient and modern methodology of conducting Rasayana Chikitsa

According to Jan Meulenbeld, there are no less than sixty-two commentaries on the Caraka Samhita. Of these only seven, either in complete or fragmented form, are at present extant. For convenience, these seven may be divided into the early and the late commentaries.

The early commentaries include

1. Haricandra’s Carakanyasa, which dates from about A.D. 600. Its extant potion covers Sutrasthana 3 and perhaps also 1-2 and 5.
2. Svamikumara’s Panjika, which is later than the Carakanyasa, but earlier than Jejjata’s Nirantarapadavyakhya. Its extant potion covers Sutrasthana 1 and part of 2.
3. Jejjata’s Nirantarapadavyakhya, which probably dates from the seventh or eighth or ninth century. Its extant portion covers parts of the beginning and end of the Cikitsasthana, the beginning of the Kalpasthana and parts of the Siddhisthana.
4. Cakrapanidatta’s Ayurvedadipika, which dates from the third quarter of the eleventh century. It is complete.

The later commentaries include the following

1. Sivadasasena’s Carakatattvapradipika, which was composed in the last quarter of the fifteenth century. Its extant potion covers portions of Sutrasthana.
2. Gangadhara Kaviraja’s Jalpakalpataru, which was written in the middle of the nineteenth century. It is complete.
3. Yogindranathasena’s Carakopaskara, which was written in the early part of the twentieth century. It is complete.
4. ANTIQUITY OF NIRANTARAPADAVYAKHYA,

An examination of any one of the early commentaries would prove valuable in providing information about the early history of Indian medicine. Jejjata’s Nirantarapadavyakhya, however, is chosen for this study because it is the most extensive commentary and, in addition to manuscripts, has been edited and printed.

Meulenbeld states that Jejjata also wrote a commentary on the Susruta samhita, but its name is unknown. Only part of it, however, is preserved and covers the Uttaratantra. He claims that Jejjata’s commentaries probably date from the seventh or eighth century A.D. He arrives at this conclusion on the basis of a relative chronology of commentators in Susruta Samhita and the Madhavanidana, whose dates fall within the period of A.D. 600-900. The order of the commentators is as follows:

Jejjata, Gadadhara, Vapyacandra, Madhavakara, and Karttikakunda. Thus, Jejjata’s date comes at the beginning of the period. Others come up with a similar date for Jejjata based on colophons to his commentary on Caraka. These colophons purport to say that Jejjata was a student of Vahata or Vagbhata, the name of the author of the Astangahrdaya Samhita and the Astanga samgraha, whose dates are estimated to be between seventh and eighth centuries A.D. Like his date, Jejjata’s place of residence is also a matter of debate. Some say that he came from Sindh, others claim that he lived in Kashmir.

It is clear, however, that his work on the Caraka Samhita was extremely erudite, as he cites authors  and quotes works from a variety of genres of Sanskrit literature besides Ayurveda. Likewise, his views were known to most of the subsequent commentators and authors of Sanskrit medical literature. In addition to offering an accurate interpretation of Caraka and Susruta, Jejjata was particularly concerned with the establishment of a reliable text of the CarakaSamhita.

1. AUTHORSHIP

Commentators have contributed for the constant inflow of ideas thereby keeping the ancient science of Ayurveda alive. Commentaries have wide opened a new dimension and have given a face lift to our science. The texts which were written in the Sutra form for the highly evolved and well studied disciples were very precise and many times to understand it was a herculean task, but the commentators have revealed the inner meanings and exposed the depth of Ayurveda to the common class. They have not only given the commentary but also enriched the science by giving their own views. To understand Ayurveda in depth it is very important for a student of Ayurveda to go through the different commentaries.

Most of the commentaries on Samhitas were written between 8^th – 16^th cent.AD. So this time period is also called as period of commentaries or Tikka period or Vyakhyana period and holds a very important position in the history of Ayurveda. Acharya Jejjata belongs to this period and is a very famous figure and best among the commentators who has written commentaries on all 3 Bruhatrayis.  Distressing fact is that the commentaries on Susruta Samhita and Astanga Hrudaya are not available. We can know about his existence from the works of other commentators who has quoted him. Jejjata commentary on Caraka Samhita, Nirantarapadavyakhya, is not available fully today. Portion available is exceptional from the point of view of research. His commentary has thrown light on many hidden concepts of Caraka Samhita. Before going to the details of the commentary in detail it is necessary to scrutinize the uncertainty which exists regarding Jejjata’s place of birth, time period and his works.

In order to draw a clear picture about the commentator we have to study the works written by him and opinions about his works quoted by other authors. Nirantarapadavyakhya, is the only available work and we have to draw conclusions about him from this, which can provide internal evidence. Most of the commentators give their self introduction in the beginning or end of the work but as Nirantarapadavyakhya’s starting and end portions are not available we don’t get much details about the author.

So only from the external evidences we get to know about the whereabouts of Jejjata. Sri Gurupad Haladaraji in his book Vrudhatrayi has mentioned that Kaiyyata or Kejatta is the father of Jejjata. Internet sources say that Jejjata has 3 brilliant children; first one is Acharya Mammata, who is a famous Sanskrit scholar and author of ‘Kavya Prakasha’. 2^ndson Kaiyata who has written commentary ‘Pradeepa’ on Pathanjali Maha Bhasya. 3^rd son Ubvata has written ‘Rgpratishakhya Bhashya’. These sources proclaim that family of Jejjata is full of enigmatic veterans of Sanskrit literature. In Mahabhasya Pradeepa, Kaiyata has stated that ‘Kaiyato Jaiyatatmaja’. In Kavya Prakasha, Mammata has not given his whereabouts. His commentator Bheemasena Dhikshita narrates Jaiyyata as Jejjata’s father and Kaiyyata and Ubvata  as his brothers. Prof.Banvari Lal Gouda in his book Samskrita Ayurveda has described Jejjata as the son of Kayyatta.

Controversies

Jejjata is often  mentioned as Jaiyata. We get references of him being called Jajjat, Janjat, Jarjat, Jaiyat etc.

From these above references we can come to a conclusion that Jejjata was a very famous figure among the Ayurvedic fraternity. He was famous in contemporary fields like Darshana, Vyakarana, Smruti, Nirukta and other Vedangas. His family was blessed with scholarly proficiency and most of them were renowned in various literary fields.  His proficiency in grammar, philosophy and other fields can be seen from his work Nirantarapadavyakhya, . He has quoted Smritis, Nirukta, Manusmriti and stories from Mahabharata as examples in many places. He had an upper hand in Sanskrit language.

Acharya Chandratta has quoted him saying that

O;k[;krfj gfjpUnzs Jh tTtVukfEu lfr lq/khjs pA

vU;L;k;qosZns O;k[;k /kk”V~;± lekogfrAA

¼fpfdRlkdfydk foo`fr O;k[;k ½

“Vyaakyatari Harichandre Shri Jajjatanamni Sati Sudhere Ca |

Anyasyaayurvede Vyakhyaa Dhashtrtryam Samavahati ||”

(Chikitsakalika Vivruti Vyakya)

From these verses it is made clear that till the time of Candrata i.e. 10^th AD works of Jajjata, Bhattara Harischandra and Sudheera were famous. These books were the base for discussions and learning during that time. They slowly started losing importance after the publishing of elaborate commentaries of Cakrapanidatta and Dalhana. But we get ample evidences to establish that these commentaries were written based on Jejjatas works.

Religion and place of birth of Jejjata

We don’t get direct references regarding the place of birth and religion of Jejjata. From the internal and external evidences available we can conclude that he was a Kashmiri Brahmin belonging to Bharadwaja Gotra. P.V. Sharma in his paper on Nirantara  Pada Vyakya opines that he belonged to Bharadwaja Gotra and was a Brahmin devoted to godess Saraswati. Shri Gurupad Haladraji in his book Vruddatrayi writes that Jejjata was a Brahmin. Prof.Banvari Lal Gouda in his book Samskritaayurveda Sudha narrates Jejjata as the son of Kaiyatta a Kashmiri Brahmin.

Internal and external evidences regarding Jejjata’s place of birth

1. Kaiyata, Candratta, Vagbata, Jejjata etc names ending with ‘Ta’ was found in Kashmir and Sind region.
2. He has mentioned northern part of India in many places compared to the southern part. And mostly the medicinal plants available in that part have been mentioned.
3. Kaviraj Ratnakar Shastry in his book ‘Bharat Ke Pranacharya’ mentions that grammarians Kaiyatta, Bhallata, Udbata, Mammata etc belongs to Kashmir. He also mentions that physicians like Caraka, Harichandra, Vagbata, Indukara, Tisata, Candratta and Madhava were also born in the sacred valley of Kashmir. For this reason a special genera of Ayurvedic veterans called ‘Kashmiraka or Kashmira’ came into being.
4. In Kavyaprakasha ‘s Hindi commentary ‘Shashikala’, Mammata, the author is told as the son of Jejjata  and he is said be a Kashmiri in origin.
5. In Raktapitta chapter Jejjata has mentioned ‘Panchaganga’ as a beautiful place. It seems to be a place in Kashmir. Kaviraj Ratnakar has explained this as a place above Alakapuri, where Ganga flows as 5 separate branches. From this explanation we can conclude that he is from Kashmir.
6. Kavyaprakasha commentator in Sudhasagar Tika mentions that Mammata is the son of Jejjata belonging to a village Balahom near Pampore. This evidence clearly depicts the place of origin of Jejjata.
7. Acharya Jejjata has mentioned ‘Kashmir’ in many places. He says in some context that famous/ available in Kashmir only.
8. In the commentary edited by Haridatta Shastry we get references of ‘Mahajahnuvati’. Shri Dinesh Chandra Bhattacharya this place is 50 km from Hyderabad in Karachi district i.e. near northern part of Sind, place is now known as Majand. This also gives evidence of Jejjta being a person of Sind region.
9. Jejjata is considered as the disciple of Vagbatta who is from Sind region so we can infer that Jejjata also belong to same place. Some historian’s do not agree with this statement. From this above evidences we can consider that Jejjata is from Kashmir belonging to Bharadwaja Gotra.

Guru-Shishya Sambandha

Ayurvedic fraternity believes that Indu and Jejjata are disciples of Vagbatta. In Astanga Samgraha published by Pandit Sriram Shastry Kincvadekar we get reference

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uUrsokflu bUnqtsTtVeq[kkuè;ki;Ur lnkA

vkxqYQkeydpqdkfTtprnjky{;ksiohrks Toyr~

d.BLFkkxq#lkj efTtrn`’ka è;k;s n`

¼v”Vkax laxzg f=pwj laLdj.k ½

From this Sloka we can get ample proof regarding the relationship between Vagbhata and Jejjata. But Acharya P.V Sharma, Prof.Banvari Lal Goud etc historians have not agreed with this sloka.  Both Jejjata and Indu have written commentary on Vagbatta’s Astanga Hrudaya. They were from Kashmir and Vagbata also belongs from Kashmir. So we can infer that they had a teacher-disciple relationship.

In the only available work of Jejjata, Nirantarapadavyakhya, edited and published by Haridata Shastri we can see in the colophon

^^bfr JhokgVf’k”;L; tTtVL; ÑrkS fujUrjinO;k[;k;ka

fpfdfRlrLFkkus ———————- uke vè;k;a lekIre~**A

which says that Nirantarapadavyakhya,  is written by Jejjata who is the disciple of Vahata. But we cannot rely much on these lines as this was written by Haridatta Shastri himself, not by Jejjata. This colophon is seen in 15 places of  Nirantarapadavyakhya,  , out of which in  9 places he has written Vahata Shishya, in 2 places as Vagbata Shishya, in 2 places just Jejjata. We can see the difference in spellings in different places. But in most of the manuscripts we get references of name Acharya Vahata. He was famous in that name only in those circles.

Some references are as follows

From this we can conclude that Vahata and Vagbhata are one and the same but there in difference in the spellings and printing. From the colophons of Nirantarapadavyakhya, we get reference that Jejjata is Vagbata Shishya. But is this Vahata same as that of Vagbhata ?

Indu in Shashilekha Vyakya has mentioned the name of author of Astanga Hrudaya as  Vahata.  Astangavatar, Astanganigantu‘s authorship is attributed to Vahata.there are many books available in the name of Vahata in South India. In Kerala Astanaga Hrudaya is very popular and the author is called by the name Vahata. There is a possibility that the original name of the author is Vahata or in course of time the name Vagbhata has transformed to Vahata.

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It is undoubtful that his original name was Vagbhata which has got transformed to Vahata. Sanskrit was deteriorating in course of time and many additions and deletions used to happen and as a result of that name Vahata came to existence. Even in the Arabic Tibetan version of Astanga Hridaya author’s name is given as Vahata. This gives clear cut evidence that Vagbata himself is Vahata.

According to P.V.Sharma, Astanga Nigantu is written by Vaghbata who is not the same Astanga Hrudayakar Vaghbata, because in the Nigantu there are medicinal plants told in both Astanga Hrudaya and Astanga Sangraha and some others which were not told in them ex. Puti. Jejjata, Cakrapani etc have referred this Nigantu so we can date it prior to 8th cent.AD.

These facts points to the following

• Acharya Vagbhata in course of time due to dialect influence became This name was especially famous in South India.
• The guru of Jejjata, Vagbhata is different from author of Astanga Samgraha and
• Time period of Jejjata in between 8^th and 9^thAD which directs that he can’t be the disciple of Astanga Hrudayakar Vagbhata.
• There are differences of opinion between Jejjata and Vagbhata which tells that they are not having teacher disciple relationship .ex. Vagbhata told 11 Aushda Sevana Kala whereas Jejjata mentions 10.
• To conclude if Jejjata was a disciple of a Vagbhata, he is different from Astanga Hrudayakar Vagbhata.

Works of Jejjata

Books written by a person reflects his personality, knowledge, practicality and experiences. The available work of Jejjata gives the proof for his above said qualities. Jejjata has written commentary on Brihattrayis. All the works were exceptional; even though his works on Sushruta Samhita and Astanga Hrudaya are not available we get references of these commentaries from works of other commentators.

References

1. Dalhana in his Nibandasamgraha commentary on Sushruta Samhita quotes that his commentary is based on Jejjata’s commentary.
2. Candratacharya in Chikitsakalika admits that he has done Pata Shuddi or editing of Sushruta Samhita based on Jejjata’s commentary.

lkSJqrs pUnzVsusg fHk”kd~ rhlVlwuqukA

ikB’kqf)% Ñrk rU=s VhdkekyksD; tSTtVhe~AA

¼miksn~?kkr] Hkkuqefr O;k[;k lqJqr i`- 8½

3. Kaviraj Ratnakar Shastri in his book ‘Bharat Ke Pranacharya’ wrote that before Dalhana’s commentary Jejjata’s work on Sushruta Samhita was famous.
4. Acharay Vijayarakshita in his Madhukosa Vyakya of Madhava Nidana mentions that for better understanding of Rajayakshma one has to refer commentary of Jejjata on Sushruta Samhita.
5. Recent authors like P.V.Sharma, in ‘Ayurved Ka Vaijnanik Itihas’ and Shri Gurupad Haldhar in Vruddatrayi has applauded the work of Jejjata.

Jejjata’s work Niranthara Padavyakya on Caraka Samhitha is not available fully. Sri Haridata Shastry has edited and compiled Niranthara Padavyakya and along with Ayurveda Deepika commentary it is published by Motilal Banarasidas Mudranalaya, Lahore in 1941.

Time period of jejjata

From the internal and external evidences we can calculate the time period

External evidences

1. Shivadas Sen (15thcent AD) in Caraka Tatvapradeepika on Caraka and Dravyagunasamgraha Vyakhya has mentioned Jejjata which means time of Jejjata was before him.
2. Srikantadatta (14 cent AD) in commentary of Madhava Nidhana mentions Jejjata so he was prior to Srikantadatta.
3. Hemadri refers to Jejjata in Ayurveda Rasayana of Astanga Hrudaya. So Jejjata is before14^th cent AD.
4. Vijayarakshita 13^th cent AD has mentioned Jejjata in Madhukosa Vyakhya of Madhava Nidana .
5. Acharya Dalhana has quoted Jejjata 176 times in his commentary on Sushruta Samhita. So his time is before 12^th cent AD
6. Chakrapani of 11^th cent AD has quoted Jejjata in his commentary.
7. Chandrata (10th cent AD) in Chikitsa Kalika ‘s commentary admits that he has done Pata Shuddi or editing of Sushruta Samhita based on Jejjata’s commentary.
8. Gaya Dasa(10^th cent. AD) In Nyaya Chandrika Vyakya of Sushruta Samhita refers to Jejjata which means Jejjata was prior to him.
9. 9^th cent AD Acharya Vrunda in Chikitsa Sara Sangraha has mentioned Acharya Jejjata.
10. Meulenbeld states that Jejjata also wrote a commentary on the

Susruta samhita, but its name is unknown. Only part of it, however, is preserved and covers the Uttaratantra. He claims that Jejjata’s commentaries probably date from the seventh or eighth century A.D. He arrives at this conclusion on the basis of a relative chronology of commentators in Susruta Samhita and the Madhavanidana, whose dates fall within the period of A.D. 600-900. The order of the commentators is as follows

Jejjata, Gadadhara, Vapyacandra, Madhavakara, and Karttikakuṇḍa.

Thus, Jejjata’s date comes at the beginning of the period.

From the above instances we can conclude that Jejjata belongs to 8^th or 9^th cent AD.

Internal evidences

1. Acharya Jejjata has mentioned about Bhattara Harischandra (6^th cent AD)
2. Jejjata has quoted a Sloka from Madhava‘s Rogavinischaya . Madhava belongs to 7^th centAD.
3. Jejjata mentions Sutra from Kama Sutra, which belongs to 4^th cent AD.
4. Jejjata quoted Swami Kumara of 7^th cent AD.
5. Jejjata has referred Astanga Hrudaya which means he is later to Vagbhata.
6. Jejjata is considered to be Kaiyata’s son and Mammata’s father. So time period of Jejjata may be in the later part of 9^th cent or earlier part of 10^th cent.

From the internal and external evidences we can conclude that Acharya Jejjata’s time period is later part of 9^th cent.

1. LANGUAGE STYLE

Jejjata’s style of writing is simple, orderly and it throws light to deeper meanings which generally go unnoticed. Jejjata’s work is a good example to narrate his command in Vyakarana. His work is not just a live commentary on Caraka Samhitha but he has tried to make it interesting through his style of writing. Compared to other commentators of Caraka Samhitha his writing is mysterious with elaborate explanations and narration of lot of stories as examples from Puranas and other Shastras famous during his time. In some places because of the vast elaboration the topics are lost somewhere and the reader will be left confused. Throughout his work we can find that he has refered to Vruddha Vaidyas and commentators prior to him.   He has used poetic and philosophical language also. We get references were he tells that he has written that concept in Chandas style.

His family was blessed with scholarly proficiency and most of them were renowned in various literary fields.  His proficiency in astrology and other fields can be seen in his work Nirantarapadavyakhya. He had an upper hand in Sanskrit language. He was famous in contemporary fields like Darshana, Vyakarana, Smruti, Nirukta and other Vedangas.

Evidences for his scholarship

• For certain key words he has given Nirukti or definition for ex. Hatatma – Nastika (Jejjata on Ca.ci.1/4/37-38), Shalina (Jejjata on Ca.ci.1/4/3) etc. instances of Samasa like Bahuvrihi,Dandwa etc Vibakti can be seen in the commentary.
• Jejjata’s scholarship on Darshanas can be inferred by looking in to the references from his commentary. He has mentioned Ubhaya Loka Siddhi, Karya Karana Vada, Asraya Asrayi Vada, Guna Guni Sambhanda, Tantrayukti, Prama-Prameya-Pramata, Pramana Jejjata while writing the commentary has used many Tantra Yuktis like Atidesa, Vakyasesha,Prasanga, Viniyoga,Anagatavekshana,Atitavekshana etc for ex. Instances of Atidesa Tantrayukti can be seen in Vajikarana Pada while commenting on Hamsa, Barhi, Daksha Anda. (Jejjata on Ca.ci.2/1/49)
• Karyakarana Vada: Jejjata has accepted the existence of Karana in a Karya and told that they are inseparable. (Jejjata on Ca.ci.3/1)
• Asraya-Asrayi Bhava: he has accepted this theory citing the example of pot and picture drawn on it. When there is destruction of Asraya then Asrayi will also be lost. (Jejjata on Ca.ci.3/1/4-10)
• Guna Guni Sambhanda:Jejjata In Vajikarana Adhyaya says that Guna and Guni has Samavaya Sambhanda. According to him Deha works in accordance with Dehi likewise Guna- Guni and Guni-Guna. In Darshana Shastra this relation is called as Guna–Guni Vibhava. (Jejjata on Ca.ci.2/1/4-7)
• We can come across the usage of Prama-Pramana-Prameta and its narration in his commentary on Vrana Chikitsa. (Jejjata on Ca.ci.25/22-23)
• Kalpana and Arthasraya’s application can be found in Jejjata’s In Vajikarana Adhyaya, commenting on word Matsya he has told using Pradana Kalpana that Matsya Shabda denotes Rohita Matsya.(Jejjata on Ca.ci.2/4/17-18).
• Acharya Jejjata has used the term Daiva for Purva Janmakruta Karma in Vajikarana
• Acarya Jejjata has quoted Smriti Vachana and Itihya and narrated the Swarga Prapti. Even word Naraka is also found in another reference. (Jejjata on Ca.ci.2/1/3)
• Jejjata’s language is tough and difficult to understand compared to that of other commentators. It also lacks orderliness and fluency in many places.
• Probably the manuscripts of Caraka Samhita refered by Jejjata seems to be different from that of Cakrapani and other later ones.

1. AVAILABLE MANUSCRIPTS ON NIRANTAPADAVYAKHYA

The information about Jejjata’s commentary on the Carakasamhita comes from four sources: three transcriptions of a palm-leaf manuscript, and a printed edition of the Carakasamhita with Jejjata’s and Cakrapanidatta’s commentaries. A fifith source is purported to exist, but has not been verified. It is listed as manuscript 4 in the fifth list of manuscripts in Trippunittura, Kerala, which belongs to a certain Ayurvedavidvan T. Kunchu Variyar. It is quite possible that this is the original palm-leaf manuscript from which the copies were made. Malayalam Copy (MC) This is no. R2983 in the Government Oriental Manuscripts Library in Madras/Chennai. It is a transcription in modern Malayalam script on 254 folia begun in the latter part of 1919 and completed in 1920. Its source was a palm-leaf manuscript owed by M. R. Ry. Vaidyan Variyar, who resided at Tirappanathura in what was then called Cochin State. The text is incomplete, covering the commentary to parts of the Cikitsasthana, Kalpasthana, and Siddhisthana. Kuppuswami Sastri gives the ending of the transcription as corresponding to the commentary to Ca.si 7.32,13 where on page 477 the transcription ends with a statement in English about its source: Vaidya Warriar, and date: 1919. The transcription, however, continues for an additional two pages of very fragmented text, ending on page 479 with the following statement in English, “Transcribed in 1919-20 from a MS of M. R. Ry. Vaidyan Variar of Tirappunathura, Cochin State, and signed: M, 7.9.19. In addition to being incomplete, the transcription contains many gaps in the text, which probably result from a damaged original.

Nagari  Copy

The Nagari copy, occurring in three parts, corresponds to manuscript no.T.850 in the collection of the University of Trivandum Library and to no. 835 in the collection of the Curator’s Office Library, Trivandrum.15 The two numbers refer to the same manuscript.

According to K. Mahadeva Shastry, the owner of the copies was a certain Narayaṇa Muss Muttatu, from Idayindathu in British Cochin. This is confirmed by the title pages to the copies. Although the pages are number consecutively from 1-307, the manuscript is divided into three parts and appears to be by two different scribes. Part I (NC 1) covers pages 1-104, and has an introduction in Malayalam, which is signed and dated at what appears to be 7.6.105, which probably corresponds to the first day of the month Makara in the Kollam era of 1(1)05, or sometime around 30 January 1930. Its date, therefore, falls between that of parts 2 and 3. Parts 2 and 3 (NC 2) are by the same scribe, Na.(Narayaṇa?) Ananta krishṇa sharma. NC 2 covers pages 105-228, however, numbers 1-124 have been scratched out, indicating that this was probably an independent copy, later combined with the other copy. It begins precisely where the NC 1 leaves off at Ca.cii 2.3.10 and ends with the commentary to Ca.si 7.32, which corresponds to the ending provided by Kuppuswami Shastry for MC. There is yet another Nagari copy desposited in the library of the Government Ayurveda College in Jamnagar, Gujarat, formerly known as the Gujarat Ayurved College, Jamnagar. It is number 115 and contains 295 pages. The copy was completed by C.N. Subramania Sastry on 1.3.1945 and compared by Sastry and another person, whose name I cannot make out, on 6.3.1945. The title page of this copy states the following: Śrī Carakasamhitavyakhya [Nirantapadavyakhya] (Jejjata-krita). R.no. 2983. This copy is simply a devanagari copy of the MC, which bears the number 2983. There is nothing new offered in this copy and is useful when

difficulties occur in reading the Malayalam copy.

Printed Edition (PE)

There is only one edition of Jejjata’s commentary. It was made by Haridatta Shastry and is based on the Malayalam transcript (R 2983) in GovernmentOriental Manuscript Library, Madras. Haridatta Shastry explains that the original is a palm-leaf manuscript and that the gaps in the text were filled in by his own hand which, he says, was guided by the context of the subject-matter surrounding the missing parts.         

Comments

The four extant sources for Jejjata’s commentary on the Carakasaṃhita derive from a single palm-leaf manuscript in Malayalam script, owned by a certain Vaidyan Variar, who lived in Cochin. The original fragmented manuscript is now, for all intents and purposes, lost, leaving only transcriptions. The earliest transcription is also in Malayalam script. It was undertaken in 1919 and completed in early 1920. The second is in Devanagari script. It occurs in three parts and was completed in January

1930. The third copy, made in 1945, is also in Devanagari script, but is simply a copy of the earlier Malayalam copy. In 1940-41 a printed edition was published which included the text of the Carakasamhita, along with the complete commentary of Cakrapanidatta and the fragmented commentary of Jejjata. The Malayalam copy served as the basis of the printed edition, which follows the copy very closely and which has its gaps filled in by the editor Haridatta Shastry. Except for the editor’s emendations and the occasional typographical error, MC and PE are essentially identical. The Nagari copy poses an interesting problem. Although it follows the Malayalam copy in the location of the gaps, it does not correspond exactly to it. Many chapters in the Cikitsa, Kalpa, and Siddhisthanas are wanting and the size of the gaps is often larger in the Nagari than in the Malayalam copy. Moreover, parts 2 and 3 are full of errors, and in part 2 passages were out of sequence, suggesting that there might well have been disorder in the leaves of the original manuscript. The Nagari copy, therefore, is most likely a second independent witness of the original palm-leaf manuscript.

A brief comparison of the three sources illustrates more precisely the discrepancies between MC and NC, and the method of filling in the gaps employed in PE.

Comparison of the Sources

The average size of the missing text in NC is approximately six to eight aksharas; and the gaps were often larger in NC than in MC. This indicates that the gaps in the earlier copy were probably one or two aksharas smaller, and that the later copy was undertaken at a point where the original manuscript had undergone further deterioration. Furthermore, the regular occurrence of the gaps indicates that the missing aksharas probably resulted from the breaking off of the ends of the original palmleaf manuscript. The following are passages from the beginning, middle, and end of each of the three version of the commentary. They show the discrepancies in the gaps in MC and NC and the editor’s reconstructions in PE.

The gaps in MC seem to be consistent throughout, while in NC they increase from two to six aksharas, with fewer missing aksharas in the middle and end of the copy. The missing eight aksharas in the middle of NC is based on a comparison of the known verse in the text and indicates the largest number of missing aksharas.

Comparison of Colophons

The colophons in the three principal versions do not always correspond to each other. Therefore, they deserve closer examination. Controversy exists over the precise relationship between Jejjata and a certain Vahata, mentioned in some of the colophons. Haridatta Shastry in his emended edition of the text indicates that Jejjata was a student of Vahata or     Vagbhata. This was challenged by G. Haldar, whose doubts were echoed by P.V. Sharma and G.P. Sharma. Meulenbeld also questions the authenticity of Haridatta Shastry’s colophons. Their opinions, however, are based only on the colophons found the printed edition, where an editorial hand is clearly visible.

Although limited in number, the colophons from the three versions provide a more accurate picture of the commentators self-references.

Variations to MC are indicated in bold type.

To CaCi 1

MC and PE: iti śrīvaha[ṭa]śiṣyasya Jejjatasya kṛtau Nirantarapadavyakhyayaṃ karapracitīyonama rasayaṇapadas tṛtīyaḥ samaptaḥ, “thus ends the third foot of the [chapter] on longevity therapy, called ‘hand-picked [fruits],’ in the ‘explanation in concise words’ in the composition of Jejjata, the student of Śrī Vahata.”

NC 1: iti śrībahaṭe Jejjatasya kṛtau Nirantarapadavyakhyayaṃ rasayaṇadhyayaḥ

samaptaḥ, “thus ends the chapter on longevity therapy in the ‘explanation in concise

words’ in the composition of Jejjata at Bahaṭa (?)”.

To CaCi 1.4:

MC: śrī VahataśiṣyaJejjatasya kṛtau nirantapadavyakhyayaṃ carakaSamhitayaṃ cikitsitasthane rasayanadhyayaḥ samaptim agamat

PE: iti śrī Vahataśiṣyasya Jejjatasya kṛtau carakaSamhita nirantapada

vyakhyayaṃ cikitsitasthane rasayanadhyayaḥ samaptim agamat

NC 1: iti śrībahaṭe Jejjatasya kṛtau nirantapadavyakhyayaṃ rasayanadhyayaḥ samaptaḥ||

To CaCi 2.1:

MC and PE: iti śrīVahataśiṣyasya Jejjatasya kṛtau Nirantarapadavyakhyayaṃ

saṃyogaśaramūlīyaḥ padaḥ samaptaḥ

NC1: iti śrīvahaṭe jarjaṭasya kṛtau Nirantarapadavyakhyayaṃ saṃyogaśaramūlīyaḥ

To CaCi 2.2:

MC and PE: iti śrīVahataśiṣyasya Jejjatasya kṛtau Nirantarapadavyakhyaya[ṃ] masiktakṣīrikaḥ samaptaḥ

NC 1: iti śrībahaṭasya kṛtau Nirantarapadavyakhyayam masiktakṣīrī(i)kaḥ samaptaḥ

To CaCi 2.3:

MC and PE: iti Jejjatasya kṛtau Nirantarapadavyakhyayaṃ maṣaparṇabhṛtīyaḥ samaptaḥ

NC 2: iti jarjaṭasya kṛtau Nirantarapadavyakhyayaṃ maṣaparṇabhṛtīyaḥ samaptaḥ

To CaCi 2.4:

MC and PE: iti Jejjatasya kṛtau Nirantarapadavyakhyayaṃ cikitsitasthane dvitīyo [’]

dhyayaḥ samatim agamat18 ||

To CaCi 3:

MC: iti carakaSamhitayaṃ cikitsitasthane VahataJejjatakṛtau Nirantarapadavyakhyayaṃ jvaracikitsita nama tṛtīyodhyayah samaptaḥ

PE: iti carakaSamhitayaṃ cikitsitasthane VahataśiṣyaJejjatakṛtau Nirantarapadavyakhyayaṃ jvaracikitsitaṃ nama tṛtīyo ’dhyayah samaptaḥ

To CaCi 4:

MC: iti Mahajahnuvati śrībahaṭaJejjatakṛtau Nirantarapadavyakhyayaṃ raktapittacikitsitaṃ nama caturthodhyayaḥ samaptaḥ19

PE: iti Mahajahnuvati śrīVahata(śiṣya)Jejjatakṛtau Nirantarapadavyakhyayaṃ raktapittacikitsitaṃ nama caturthodhyayaḥ samaptaḥ

To CaCi 23:

MC: iti Jejjatasya kṛtau Nirantarapadavyakhyaṭīkayaṃ viṣacikitsitam

PE: iti [Vahataśiṣyasya] Jejjatasya kṛtau Nirantarapadavyakhyayaṃ viṣacikitsitam

NC 1: iti bahaṭe jarjaṭasya kṛtau Nirantarapadavyakhyayaṃ viṣacikitsitam To CaCi 24:

MC: Mahajahnuvati śrī bahaṭaJejjatasya Nirantarapadavyakhyaṭīkayaṃ madatyayacikitsitaṃ samaptam iti

PE: iti mahajahnupati śrī bahaṭa(śiṣya)Jejjatasya Nirantarapadavyakhyaṭīkayaṃ madatyayacikitsitaṃ samaptam iti

To CaCi 25:

MC: iti śrī VahataJejjatasya kṛtau Nirantarapadavyakhyayaṃ dvivraṇīyacikitsitaṃ samaptam

PE: iti śrī bahaṭaśiṣyaJejjatasya kṛtau Nirantarapadavyakhyayaṃ dvivraṇīyacikitsitaṃ samaptam

To CaCi 28:

MC: iti Jejjatasya kṛtau vatacikitsitaṃ samaptam

PE: iti śrī Vahataśiṣyasya Jejjatasya kṛtau Nirantarapadavyakhyayaṃ carakaSamhitayaṃ vatacikitsitaṃ nama samaptam

To CaCi 29:

MC: iti VahataJejjatakṛtau Nirantarapadavyakhyayaṃ vataraktacikitsitaṃ samaptam

PE: iti Vahataśiṣyasya Jejjatasya kṛtau Nirantarapadavyakhyayaṃ carakaSamhitayaṃ vataraktacikitsitaṃ samaptam

The following colophons are brief and do not provide the information about the author or his text. The closeness between the copy and the printed edition, however, testifies to their common source.

To CaSi 3:

MC and PE: iti dvitīyaṃ vastu/ iti siddhau tṛtīyo ’dhyayaḥ

NC 2: dvitīyaṃ vastu/ iti siddhau tṛtīyo ’dhyayaḥ

To CaSi 4:

MC and PE: iti siddhau cathrtho ’dhyayaḥ

NC 2: iti siddhau cathrtho ’dhyayaḥ

To CaSi 5:

MC and PE: iti siddhau paṭcamo ’dhyayaḥ

NC 2: iti siddena…

To CaSi 6:

MC and PE: saṃgraho yayoktaḥ/ dvitīyaṃ vastu/ iti siddhasthane ṣaṣṭho [’]dhyayaḥ

NC 2: saṃgraheyayoktaḥ dvitīyaṃ vastu/ siddhasthane ṣaṣṭho ’dhyayaḥ

Comments

In general, colophons from CaCi exhibit the most, while those from CaSi, the least, variation in the three principal versions. MC and PE are very similar, while NC 1 and NC 2 to CaCi are often quite different from each MC and PE. Nowhere does NC 1 or NC 2 mention that Jejjata is the student (shiṣya) of Vahata, a statement that occurs in the first four colophons to CaCi in MC and PE. It would appear, therefore, that all the

three principal sources state that Jejjata was a student of Vahata, whose identity, however, remains uncertain. One option is that Vahaṭa is the Malayalam spelling of Vagbhaṭa, who could be the celebrated medical author from the seventh century A.D.

The variant readings in NC 1 and NC 2 might, like in the other parts of the text, result from the further deterioration of the original palm-leaf manuscript at the time of copying. The variations found between MC and PE, on the other hand, are considerably less significant and are due to the editor’s efforts to provide uniformity in the colophons throughout the text.

Only at CaCi 4 and 24 is there mentioned the name Mahajahnuvati. PE’s reading of mahajahnupati at Ci 24 results from a misreading of the letter “v” in Malayalam, which looks like the letter “p”. Therefore, the interpretations based on the wrong reading are untenable. Since the correct reading is mahajahnuvati, P.V. Sharma and G.P. Sharma suggest that it probably refers to Mahajahnuvatī, a place in Kashmir, where Jejjata lived.

In terms of its style, Jejjata’s text represents a typical Sanskrit tika type of commentary, in which words and phrases are glossed and explanations and arguments provided. Moreover, it is a learned commentary, aimed at giving the corrected meaning of the Mula-text in the context of the scholastic medical tradition in ancient India.

In the context of the formulas presented in  section of potency therapy (vajīkaraṇa), it is important to notice that Jejjata takes pains to count the formulas and record their numbers as part of his comment. This practice indicates a conscious effort to establish the extent of the material included in the mula-text. This further suggests that the text of the Caraka Samhita probably had not yet reached its final form at the time Jejjata composed his commentary.

Conclusions

It can be established with reasonable certainty that only one archetype of Jejjata’s commentary existed and that both the Malayalam and Nagarī copies were its independent witnesses. The printed edition derived from the Malayalam copy. The archetype was presumably a damaged and incomplete palm-leaf manuscript, composed in   script, which originally belonged to a certain Vaidyan Variyar from Cochin State, but now is apparently lost. The earliest copy of the archetype is the Malayalam copy, which dates from 1919-1920 and serves as the basis for the printed edition, with the exception that the editor has filled in the missing portions, based on context. The Nagari copy, dating from January 1930, also derives from the archetype. However, it deviates from the Malayalam copy to the extent that a significant portion is missing and the sizes of the gaps in the text are generally larger. These two variations suggest that the archetype had undergone deterioration in the interval between the two copies were made. Furthermore, along with these variations, the

Nagari copy contains numerous mistakes and corrupt readings, therefore, making it slightly inferior to the Malayalam copy. Since it is the only other witness to the original, it needs to be consulted.

As expected the colophons of MC and PE in general correspond to each other, with the exception that PE supplies information wanting, but presumed, in MC. The colophons found in NC often show considerable variation from MC. This might have resulted from the poor state of the archetype at the time of copying. Since MC is the best and most reliable version of the text, it can clearly be established from the first four colophons found in the Cikitsasthana that Jejjata was the student of Vahata, who could be the same person as Vagbhata, but the final determination must await further research.

The mention of the name Mahajahnuvati in two of the colophons could well refer to a place in Kashmir but the existence of such a place needs independent varification.

Finally, Jejjata’s scholastic style follows that of a traditional ṭīka, with a specialisation in Ayurvedic terminology and concepts. A principal aim of the commentator is the establishment of the correct reading of the Mula-text, which in places varies from the extant printed editions from Calcutta and Bombay. This could, therefore, point to a different recension of the Caraka Samhita, which was known to Jejjata or simply be the result of his commentarial style.

Furthermore, in his effort to provide a correct version of the Mula-text, Jejjata set limits to the Caraka Samhita by introducing a system of  counting the number of formulas so that nothing more could be added or deleted after him. His employment of this technique suggests that the text of the Caraka Samhita was still in the process of evolution at the time he composed his commentary. This brief study of Jejjata’s Nirantarapadavyakhya is but an introduction to a hitherto unexplored yet important early commentary on the Caraka Saṃhita.

AVAILABLE PORTIONS OF NIRANTARAPADAVYAKHYA

1. JEJJATA’S DISCLOSURE ON RASAYANA ADHYAYA

Ca.ci.1/3/32-35

Pippali  Rasayana :

Acarya Caraka has described two different ways of administering Pippali Rasayana. According to the first method person fit for Rasayana is administered with 5,6,7 or 10 Pippali   powdered and mixed with honey and ghee for one year. In the second method Pippali is processed (Bhavana) with Palasha Kshara Jala and mixed with cow’s ghee and honey and administered 3 Pippali early in the morning, 3 Pippali  just before food and 3 after food.

iz;ksxlelkn~xq.;kr~ nks”kk u HkofUrA ————- iz;ksxlelkn~xq.;Hkkoks& ;Fkk o`f)LrFkSokid”kZ%A        ¼tsTtV½

In this context Acarya Jejjata comments eventhough Pippali ,Kshara and Lavana are contraindicated in excess quantity still Pippali   in the form of Rasayana doesn’t vitiate Doshas. Reason for this is Pippali in form of Rasayana is administered sequentially in increasing and decreasing dosages. The administration of excess quantity of  Pippali  in the form of Rasayana is an exception. In this form Pippali  is not administered as a single drug but it is combined with other Dravyas and then given.

;Fkk ok jlk;uiz;ksxkn`rs us”;r ,okfr iz;ksx%A

———- jlk;us iqunzZO;kUrj;qDrk% leqi;qT;Urs mRd”kkZid”kkZr~A

———— izR;FkZfu;rk fg ‘kDr;ks nzO;k.kke~A rk’pkxeSdlef/kxE;k ,Oaaaa

rr’p ;Sjso nzO;S;qZDrk mi;qT;ekuk vkEukrk%A

rSjso xq.kkogk vU;SLrq nks”kkogk%A  ¼p-fp- 1@3@32  tsTtV½

Jejjata opines that apart from Rasayana usage of Pippali, Pippali  in combination with other drugs also doesn’t cause vitiation of Dosas, because mode of action of drug is specific to certain action and the knowledge of which can only be obtained through Agama and not depend on individual perception. Usage of drugs as told in the texts is only beneficial not otherwise. Sequential administration of Pippali as Rasayana is beneficial only if proper detoxification (shodana) is done otherwise it leads to accumulation of Dosas.

According to Utsarga Apavad Nyaya if there is any exception Acarya will specifically mention the topic of exception.  Administration of excess quantity of Pippali in the form of Rasayana being an exception is appropriate.

Øes.k rq fHkUusuSrn~ Kki;fr ;r~ f=prqjk vI;qi;ksDrO;k%] “kM~ ok uoSdkn’k ok ija uk·R;qi;ksT;k%A —————mRd”kkZid”kkSZ fo/ks;kfofrA         ¼tsTtV½

Commenting on Anischit (non definite) dosage of Pippali is that the Pippali can be administered in quantity of 3, 4, 6, 9, 11 apart from the said quantity. But it should not exceed 11 days. And the dosage of Pippali should be decided based on the extent of vitiation of Dosas in the ascending and descending order.

Ca.ci.1/3/36-40

Pippali  vardhamana Rasayana:

Acarya Caraka says that Pippali should be taken along with milk by gradually increasing at the rate of 10 Pippali per day. After 10 days this should be gradually decreased .Thus in total the person should take one thousand for the purpose of rejuvenation. After digestion of the recipe the person should take Shastika rice with milk and ghee.

Depending upon the nature of Dosas and the disease, these Pippalis  should be taken in the form of a paste by persons who are  strong. Persons with moderate strength take them in form of a decoction and those having less strength should take them in the form of powder (Choornikruta). With 10 Pippali the dose is said to be Sresta( best) 6 Pippali is Madhyama(better) and 3 is the smallest dose and is give to weak person. The rejuvenation therapy through Pippali is nourishing, it promotes vitality, intellect and restores youthfulness.

Acarya Jejjata commenting on Payasa Saardham tells that along with Pippali, quantity of milk should also be increased and decreased. . In Vardhamana Pippali 1000 Pippalis are used in increasing and decreasing order of 10-10, 6-6, 3-3 along with milk. After the digestion of Pippali, Shastika Shali has to be given along with ghee. Jejjata has mentioned Sheetikruta Pippali instead of Choornikruta form.

;kork {khjs.k ‘krekyksM~;rs rkork] ;kork p n’k rkork {khjs.ksfrA

   {khjL;kfi o`f)gkfu o/kZ;sr~ i;lk lk/kZfefrA ¼tsTtV½

Ca.ci.1/3/41-47

Triphala Rasayana:

Four Rasayana Prayogas are mentioned by Acarya Caraka.

1) Along with honey and ghee, a person should take one Abhaya after the previous meal is digested, 2 Bibhitakas before food and 4 Amalakas after food.

2) A new iron vessel should be pasted with Kalka of Triphala and kept for the day and night. This paste should be taken with honey and water. After its digestion, one should take lot of fat.

3) Triphala mixed with Madhuka, Tugakshiri, Pippali, honey, ghee and sugar

4) Triphala, along with Sarva Lauha, Suvarna Vaca, honey, ghee, Vidanga, Pippali and Lavana if taken for one year is conducive to increasing Medha, Bala etc.

Jejjata has mentioned that all these Yogas have to be taken for 1 year.

Ca.ci.1/3/48-65

Shilajit Rasayana:

Caraka says Shilajit has no sour taste in it. It is astringent (Kashaya) in taste and Katu in Vipaka. It is neither hot nor cold in potency.

Acarya Jejjata read the verse of qualities of Shilajit as ‘Anamlam Cakashayam Ca’ pkd”kk;a  instead of  ^p d”kk;a* and according to this in Shilajit  there are 4 Rasas except Amla and Kashaya and Veerya is Anushnasheeta. But these gunas varies according to different types. Jejjata has mentioned Swarna, Rajata, Tamra and Loha. He has not accepted Naga and Vanga varities told by others. Jejjata opines that there are 2 Rasas Madhura and Tiktha in Swarna Shilajit, among which Madhura is dominant. Its Veerya is Sheeta and Vipaka is Katu. Rajatha Shilajit is Katu in Rasa , Sheeta in Virya and Madhura in Vipaka. Tamra Shilajit has 4 Rasas except Amla and Kashaya it is Ushna in Veerya and Katu in Vipaka. Loha Shilajit has Tiktha Rasa dominance along with Lavana Rasa, Katu Vipaka and Sheeta Veerya. This is in accordance to Utkrusta Apavada Nyaya. Jejjata has mentioned Teeksha Ushna instead of Tikta Ushna for Tamra Shilajit, he has not attributed any rasa to it.

cgqopua rq vkyksMukfnHksncgqRosu bfr u fojks/k%A     ¼tsTtV½

Jejjata has mentioned that as Shilajit is Yogavahi, it imbibes the qualities of the Bhavana Drayas. He has told that there are varieties of Shilajith Prayoga based on Bhavana and Alodana methods ( processing and mixing) for this reason Caraka has used Bahuvachana ‘Prayogeshu’.  With regard to Patya and Apatya, Caraka has stated Guru, Vidahi Anna, Kulata etc should be avoided always. While commenting on this Jejjata says Sarva Kalam is a year- Apathya should be avoided during Rasayana Sevana Kala

uuq loZRoa dkyL; dhn`d~\— rLekr~ laoRlja ifjgkjLrL;Srkokuso dky%A

¼p-fp- 1@3@62  tsTtV½

Acarya Jejjata has mentioned loZdkye~* as 1yr, according to him during Shilajit Sevana , Guru Vidhahi Anna , Kulatha should be avoided, specifying the reason for this Jejjata tells that the time of administration of Rasayana is 1 yr and by this time body will acquire the strength to overcome the adverse effect of Kulatha.

In the Phalasruthi of Shilajit Rasayana, Jejjata states that by taking Shilajit all the Sadhya Rogas  are cured, the meaning of this should be taken as not all the curable disease but most of the curable disease. He has told that some people considers Sadhya Roga here as Samanyaja Roga.

Ayurveda Samuthaneeyam Rasayanapada:

Ca.ci.1/4/1-5

According to Acarya Jejjata this chapter is named so because it deals with original propagation of Ayurveda .

Risis who were formerly either Salinas or Yavaras resorted to diet and drugs of people of villagers ie.Gramyahara. Jejjata comments that Salinas are saints who reside in the woods and Yavaras are those who keep on moving from one place to another. They are used to eat fresh fruits and roots when they adopted the food habits of villagers which are non congenial to health they became lazy and diseases started afflicting them. Because of the wrong food habits Dosas started getting accumulated in the body and gave rise to pain and other suffering. Then they went to Indra for a solution and he started giving disclosure.

Acarya Jejjata says that knowledge of Ayurveda is transmitted from sage Bharadwaja to others as told in Sutra Sthana 1^st chapter but it has been re-described in this chapter also for the welfare of human kind and for the eradication of diseases.

uuq p izkxso Hkkj}ktsu egf”kZfu;ksxkfnUnzknqisR; izdkf’kr% ——— rFkkfi iztkuqxzgk; jksxksi’kkfUra      ifjKk; rnqins’k%A      ¼p-fp– 1@4@4 tsTtV½

Himalaya is glorified by the word f’ko (Shiva). Jejjata says that Uttara or northern part is a very  significant place that is why word Shiva is used here.

 uUo= f’kokfnxq.k;qDr ,o fgeoku~ ————— vL;kfi dsfpr~ Hkkxk% izkXnf{k.kif’pek% u rFkkA

 rsuksÙkjfgeon~Hkkxizki.kkFkZa f’kokfnxzg.ke~A ¼p-fp– 1@4@3 tsTtV½

Ca.ci.1/4/6-12

Indrokta Rasayana:

Indra imparted the knowledge of Ayurveda which is like ambrosia to sages and explained the Divya Aushadis Vargas which are to be taken with milk for 6 months. By doing so the person will be endowed with longevity, excellent health etc.

Jejjata comments that the drugs mentioned can be included under 2 Vargas. 1^st Varga starting from Aindri upto Punarnava. And 2^nd type Nagabala to Mahameda. Jejjata adds that this should be taken for 6 months with milk.

Droni pravesika Rasayana:

The drugs like Brahmasuvarcala should be made into juice and should be taken to the full stomach. A Droni made of Palasha wood should be smeared with ghee or oil and the person after removing his clothes should sleep in that.

v= izfrfofgra p mikÙkriksKkulaHkkjk.kkeuqigrkReuka ——— ukU;FkkA ¼ tsTtV½

uhy{khjiqf”idkukekS”kf/kLrklke”Vkuka ;kesoksiyHksr ———— psfrA ¼ tsTtV½

Drugs starting from Brahmasuvarchala to Nilapushpi can be used with milk.  Jejjata has counted the number of these drugs as 8, whereas the actual number is 9. It is not clear which drug was omitted by Jejjata.

Acarya Jejjata has told that drugs or Divya Aushadis like Brahmasuvarchala are told especially for saints who can withstand the potency of those drugs.  A normal individual cannot cope up with the potency of Divya Aushadis.

While commenting on Hkof}/kS* (Bhavadwidai) Jejjata has made it clear that not only sages but a man who is leading a domestic life (Gruhasta) who has good self control can also use these potent drugs. Jejjata stresses on the quality of mind rather than mentioning only sages are fit for this’ to support this fact he has narrated the example of sage Viswamitra who was distracted by Menaka.

Commenting on ^fo”k;kfHktk (Vishayabhija), he has mentioned the origin of Divya Oushadi as Himalaya . He confirms that Divya Oushadi can only be obtained from Himalayas and nowhere else even if it’s available it is of less potency. After taking the Divya Oushadis the person should sleep in a Droni  and he should be covered with a lid and he becomes unconscious,  commenting on this  Jejjata tells that word  izyh;rs* (praleeyate)  means nzqrksHkofr*(dhutobahvati)   i.e. it occurs fast but according to some it means to become unconscious.

izyh;r bfr nzqrks Hkofr] vU;s rq ewPNZrhfr o.kZ;fUrA

The drugs grown in sacred places can be used by person in Vanaprastashrama

and Gruhasthasrama provided he is sincere and is endowed with self control.

Depending on the attributes of the land the effect of these drugs become altered. Jejjata has told that Divya Oushadis growing in Hina Kshetra can be used by normal people for Rasayana purpose. Drugs grown in Himalayas are the most potent ones and can be used only by people of good self conrol.

Now the Rasayana prayogas for Anya (ordinary people) are told, Jejjata has commented that Anya refers to Sukhaarthi or people who are pleasure seeking who cannot withstand hardships.

Apara Indrokta Rasayana:

(Ca.ci.1/4/13-26)

Jejjata comments that Balya, Jeevaneeya etc drugs mentioned in 4^th chapter of Sutrastana. He takes Asana as Beejaka, Varada as Kapikachu and Tinisha as Syandana. These drugs juice should be taken along with Palasa Kshara made into Kalka. Jejjata   takes it as Palasha Ksharodaka. The Rasa and paste should be added with 4 times cow’s milk, 2 Patra of sesame oil, 2 Patra ghee and boiled together. After the preparation is fully cooked the ghee should be filtered. Powder of Amalaki is added and Caraka describes the whole procedure of preparing this Rasayana. This preparation should be taken in a dose suited to his power of digestion. Commenting on ^ek=kefXulek* (Matram Agni Sama) Jejjta says that Matra which wont disturb the normal Agni.

Suitability Of Rasayana Therapy:

Ca.ci.1/1/27-29

Kutipraveshika type of Rasayana therapy  is useful for persons who are able-bodied, whose body is free from diseases, who is endowed with intellect ,who is self controlled, who has sufficient time to spare and who has adequate wealth. Jejjata has used the word ^{kfe.kka* Kshaminam instead of ^{kf.kuka* Kshaninam, which means one who is well to do in family and is financially sound. Here Jejjata has raised a query that Chyavanaprasha Yoga is indicated in Swasa Roga ,but it is also indicated as Kutipravesika procedure  in healthy person ‘Labhate Jeerneapi Kutipraveshanaat’ .why is it so? Jejjata himself clarifies this question, the first aim of Rasayana is to increase the intelligence, memory etc and subsidence of disease is only secondary aim. ‘Mehadinaameva Prayasah Praptyabhidhanaat. Kutipravesikah Srestah’. Kutipravesika method can be used only in healthy condition.  Any form of mistake in selection of procedure can lead to disease named as Rasayana Vidhi Bramsha Rogas and supremacy of Kutipraveshika can be understood only in terms of Rasayana effects not in terms of therapeutic effects.

Ca.ci.1/4/30-35

In the context of Achara Rasayana Jejjata has mentioned that if a person who is truthful, free from anger etc qualities ^lR;okfnua*(satyavadinam)  undergoes Rasayana therapy then he will get the benefits as told. In the same context Jejjata has mentioned the meaning of ^fuokZL;* (nirvasya)   as purification procedures la’kks/ku fd;k (samshodana kriya).

Ca.ci.1/4/37-38

In the context of ineligible persons for Rasayana Jejjata has taken the meaning of ^grkReu* (Hatatmanah) as atheist.

gr vkRek ;SLrs grkReku% ukfLrdk%A               ¼p-fp– 1@4@38 tsTtV½

In the same context Jejjata reads ^v#tsH;ks* (Arujebyo) as ^vjtsH;ks* (Arajebyo) which means devoid of Rajas. Along with that he has mentioned Ekiya Mata some takes it as vtjsH;ks* (Ajarebyo) which means having longevity but without gratitude. Such people and one who is f}tkfr should not consume Rasayana.

;s pkU;s·U;Fkk iBfUrA vtjsH;ks·fi f}tkfrH;% ‘kqJq”ksfrA  ¼fp- 1@4@38  tsTtV½

Ca.ci.1/4/39-50

;s jlk;u la;ksxk —— L;qukZfr’kfDr%A ¼p-fp- 1@4@39&50½

Rasayana ,Vajikarana and other disease specific medicines all depends upon the efficiency of a physician.

In this context Jejjata has mentioned xzgk* (Graha) word which indicates taking a vessel in which f}tkfr (Dwijati) people takes lkse (Soma).also while describing this vessel he has mentioned it to be of  fd”dq izek.k (Kishku Pramana).

f}tkfrfHkLr= ;S% lksek x`áUrs rs xzgk%A

fd”dq izek.kk% vlayXueè;kfL=Hkkxek=[kkrkLrs p laekxZHkkt%A  ¼fp- 1@4@46 tsTtV½

Jejjata in the place of lksekfHkifrr (Somabhipatita) has considered lkseks·rhoihrks* (Somoativapito)  which means excess purgation due to excess intake of soma.

lkseks·rhoihrks·frfojsfpr bR;FkZ%A

Acarya Jejjata has mentioned Lrks= (Stotra) as ‘kkL= (Shastra) but also explains the difference between those two. Chakrapani opines that both are same ,here Stotra means Stuti Vachana. Chants except those from Sama and Rigveda are called Stotra.

Jejjata calls  izk.kkpk;Z (PranAcarya) as izkf.ko;Z (Pranivarya) and explains that he is best among all human beings.

‘khyoku~ efreku~ ————— df’pfnPNUuk;qjfuRoje~A ¼p-fp- 1@4@51&54½

In this context Jejjata opines that one cannot be called as a f}t (Dwija)  just because he is born in a Dwija family or because of his expertise in his previous birth or because he has completed his Upanayana Samskara ; only after the completion of his education he can be called as Dwija because the arousal of knowledge after completion of studies is considered as second birth for a physician. During this time czã lRo (Brahma Satva) in Brahmana and vk”kZ lÙo  (Arsha Satva) in Vaishyadi is supposed to manifest. Along with that he has mentioned the entry of Indra , Varuna, Yama, Gandharva Etc Satva In Vaishya.  He has quoted Manu Smriti inorder to justify his claims.

At last on concluding Rasayana Pada, Jejjata writes that making treatment a profession is crime but if the patient gets cured and gifts something out of gratitude then accepting it is not a fault. By doing so the duties of both patient and physician gets fulfilled. Ayurveda was not propagated for Dharma, Artha, Kama or Moksha but for compassion for the living beings. A physician who enters medical practice keeping the above said in mind will accomplish his objectives best and gets happiness par excellence. Jeeva Dana is the best of all Danas i.e. there is no other gift which excels the gift of life.

1. JEJJATA’S DISCLOSURE ON VAJIKARANA ADHYAYA

Samyoga Saaramuleeyam Vajeekarana Padam.

Jejjata as a preface to this chapter tells that for the maintenance of health and prevention of diseases Rasayana and Vajikarana therapies are useful.  Swastasyorjaskaram Yatu Tadvrushyam Tadrasayanam ie rejuvenation therapy is a sexual stimulant which brings about a healthy persons vitality then the  rejuvenation therapy may be considered as equal to potency therapy (?), but it is not so. Jejjata calls the 1 st and 2^nd chapters of Chikitsa Sthana as Adhyaya Dwaya.

Ca.ci.2/1/3:

okthdj.kefUoPNsr~ ————— lqrkJ;k% ¼p-fp- 2@1@3&4½

Caraka states a well controlled person (Atmavan Purusha)) should take Vajikarana Yogas always (Nitya). The reason is through proper Vajikarana one can attain Dharma, Artha , Preeti and Yasa and it is the root for continuation of generation through Putrodaya . All factors like happiness etc ultimately rely upon off springs ( Sutasraya).

Jejjata comments on this passage that Vajikarana should be done for a self disciplined person( Purusho Nitya Atmavan)

The term Purusha used in this verse implies only young persons; it excludes children and old persons who are debarred from having sexual intercourse. It is said “the child of tender age is immature as his tissue elements are not fully formed. If such child indulges in sex, he immediately develops morbid conditions as a pond with a little water is immediately heated with the rays of the sun. Similarly an old man if indulges in sexual intercourse is compared to a piece of dry wood eaten away by insects becomes fragile and immediately breaks down just by touch. It also excludes women and eunuchs (Vrusha Grahanam Bala Atyanta Vrudda Nirasanartham).

Nitya Grahana implies Vajikarana Yoga should be taken always, in the sense the effect of Rasayana Yogas can be achieved for longer duration in the form of nourishment of body. But it is not similar in the case of Vajikarana Yogas they are similar to food material, and upholds the growth of one tissue, Shukra Dhatu( Satatam Upayujyamanm Aharavat Shukra Dhatu Vruddhimadadhatiti). Through the sexual act Shukra is reduced and it should be rebuilt through food and Vajikarana Yogas. It should be taken after the sexual act (Sevyam Maidhunat Anupaschatdityartha).

vuq’kCnks cgq”oI;FksZ”kq iz;qT;rsA v= rq i’pk}pua ;r~ lsO;a eSFkquknuq
i’pkfnR;FkZ%A                                                                               ¼tsTtV½

Further Jejjata states that person taking Vajikarana Yogas should have Dhruti or self containment. If the person has no self discipline and discriminatory power, due to his licentious habits he will have illicit intercourse with women, just like an animal (Pashuriva  Agamyagamana) and his perverted behavior will prove to be a nuisance to the society.

While commenting upon the passage where Dharma etc are dependent upon offspring (Sutasraya) he gives reference of Vedas where  it is stated that 3 Runas viz. Deva Runa ,Rishi Runa and Pitru Runa can be overcome by means of Agni Hotra, BrahmAcarya and Praja (offspring)  respectively.

czkã.kfL=fHk% _.kS_Z.koku HkofrA vfXugks=s.k nsokuka czãp;sZ.k _”kh.kka] izt;k fir`.kkaA                          ¼p-fp- 2@1@3 ij tsTtV½

If a person is not having offspring he will not attain heaven after death. Thus Dharma is dependent upon off spring. All the earnings or Artha is again dependent on off spring, without continuation of generation there is no meaning in attaining any forms of wealth. Preethi also depends on Putra. Here Jejjata quotes Vyasa Bhattaraka ‘Putra Janma Viyogabyam Na Param Sukha Dukhayoha’   there is nothing better than the birth of the son and nothing sorrowful than death of the son. As a silk worm gathers up threads which bring about its death, an intelligent man after knowing the fire like quality, keeps himself away from it. Ahara, Nidra and BrahmAcarya are the 3 supports (Upasthamba) which maintain the body if they are in proper coordination (Yuktiyuktaih). Shukravega Dharana or retension of semen results in many morbid conditions like impotency, Upadamsa in testicles and penis. (Shukravega Nigrahanam Shandyakaranam) therefore Stri Nisevana is indicated.

 Dharmadi qualities depend on son so one should take Vajikarana therapy.         (Putrasyaayatanam Vajikaranam). Jejjata clarifies that begetting daughter is also an aim of Vajikarana, Putra is used in all places because importance was given to son in ancient India.

( Vajikaranena Shukravruddi Tat Vruddya Ca Putrotpada) therefore Jejjata opines that from the acquisition of offspring (Apatya) possessing good qualities Dharmadi is obtained so to beget a desired son one should undergo Vajikarana therapy.

Here Jejjata quotes a reference from Maha Bharatha ,the story of Jaratkaru awaiting for the salvation of his forefathers (Pitru) he got married with serpent women with thesame name as Jaratkaru, got son Aastika  and the story continues explaining the importance of progeny.  For these reasons Jejjata recommends that one should have a proper progeny this can be achieved through Vajikarana.

The best among the aphrodisiacs :

Ca.ci.2/1/4-7

okthdj.kexz;a ————–o`”;rek erkA ¼p-fp-2@1@4&7½

A woman is considered to be the aphrodisiac par excellence. A sexually excited female (Praharshita Stri) gives immense pleasure and is attractive in every aspect. The women has the capacity to evoke all the senses. Dharma (righteousness), Artha(wealth),  Lakshmi (auspiciousness) and Loka (the entire universe) are established in women.

^lq:ik ;kSouLFkk ;k y{k.kS;kZ foHkwf”krkA

;k o’;k f’kf{krk ;k p ——————–AA* ¼p-fp- 2@1@7½

The women who is Surupa Youvanastha (young and beautiful), who is endowed with auspicious signs and who is Vasya (amiable) and Shikshita (skilled) is aphrodisiac par excellence.

Jejjata comments that psychological status of a woman is equally important as her physical attributes. Woman is best aphrodisiac if only she is excited (Aananda Hetutwat). If the woman is not happy the progeny born will have abnormalities (Apatyam Vikrutam Janayati). It is told “Mandalpabeejaavabalavaharshaou Klibhou Ca Hetuvikrutidwayasya..”.

All the sensual objects should be pleasing and a congenial environment is needed for the fruitful act and a good progeny. Body of the women is very important because it is the beholder of the progeny (Kshetramapatyaadharabootatvat). Women can evoke all the 5 senses of a man by the sense of touch etc. Jejjata adds that apart from these qualities the woman should be polite, well versed in Shastras and with all good qualities (Sarvagunasamanvita).

Ca.ci.2/1/5-15

ukukHkDR;k rq ——————– fujke;%A ¼p-fp-2@1@8&15½

Caraka explains the qualities by which a women is liked by a man (verse4-8),but sometimes Daiva(actions of past life) or  Karma (tantric performances like Vasikarana etc) will also be a cause. In the presence of a wife a person is not seriously afflicted with grief, anxiety etc. aphrodisiac qualities of a women differs from man to man. A person desirous of child should select a woman who is of a different clan (Atulya Gotra), potent, excited (Praharsha), who is free from any ailments and who is clean (Shudda Snata).

Jejjata tells that activities of Loka (people in this world) are different depending on the deeds of the previous life. Jejjata says that the qualities (Rupadayo Guna) of  desired women varies from man to man.) If a person gets a women of his liking, then their complexion and other qualities grow. And woman can get into character, form and nature as per the liking of her man. Jejjata has used the word e`tk/kS;ZopksgkoS* (Mrujadhairyavachohavai)  instead of   o;ks:iopksgkoS (Vayoroopavachohavai) ; Rupadi Guna  includes an attractive body (Shareera Lavanyayuktam), (Dhairyam-Sarva vastushuvacapalam gambhiryam) and should attract the man by erotic behaviour (Sringarakasuchaka Netravibrama) by these features the female who is liked by the man makes  a place in his heart soon.  This can be because of effects of the actions in the past life or Aihika Karma like tantric performances, Vashikarana  etc.

ân;ksRloHkwrk (Hrudayotsavabhuta)  means one who can delights the heart daily by her loving acts. lekueu%’k;k (Samanamanaasaya) means one who acts according to the will of her husband. Her thoughts, actions, likes and dislikes will be similar. One who by her best qualities keeps her beloveds senses caught in her, such a woman is considered as Vrishyatama. As men have different character, wishes and likes so the aphrodisiac properties of a women differs from man to man. A woman is liked by a man only when his specific likings are satisfied by her specific feminine qualities.

Further Jejjata clarifies that Vajikarana is done to for begetting desirable progeny not for Rati Sukha (pleasurable coitus).  That is why Acaryas have mentioned that a person  who is healthy and who desires to have a child should enter into sexual intercourse with a women who is Atulya Gotra (of a different clan), who is sexually strong ,who is  excited ,who is free from any ailments and  who is Shudda Snata (who is purified by bath after Rtukala).

Jejjata mentions Bharadwaja Gotra as an example for Gotra, based on this P.V.Sharma claims that Jejjata is from Bharadwaja Gotra. Women should be devoid of diseases of mind and body (Shareeramanasavyadirahita).To get a progeny of  good qualities man should select a women who has completed her last menstrual phase and taken bath (Shuddasnataam Gatepurane Rajasypetadosham).

Ca.ci.2/1/16-23

Caraka   compares a man without progeny to a (a) foul smelling tree  with only one branch devoid of fruits and shadows, (b) to a dummy of a man made of grass, (c) a lamp in the photograph which cant emit light (Chitra Deepa) (d) dry pond, (e) fake metal which resembles gold. A person who does not have child is Apratishta(not established), Nagna (naked), Sunya (empty),  Ekendriya (having only one sense organ) and Niskriya (devoid of any useful activity).A person who has many children is Bahumurti (having many images ) Bahu Mukha (having many faces) Bahu Vyuha (having many dimensions) Bahu Kriya(having multitude of activities), Bahu Chakshu (having many eyes), Bahu Jnana (having multidimensional knowledge) and Bahuvatma (having multitude of souls). This type of person is auspicious, praise worthy and blessed. Love, strength, happiness, professional excellence, wide spread influence etc depends on children. Therefore, a person desirous of children and qualities associated with them should use aphrodisiacs daily if he wants Kama and Sukha.

On the above verses Jejjata comments telling that utility of son procreated by aphrodisiac therapy has been described.  Many similes have been explained.

Then Caraka has enlisted Bruhmani Gutika, Vajikarana Grita, Vajikaranapindarasa, Vrishyamahisharasa, Vrishyarasa, Vrishyamamsa, Vrishyamashayoga, Kukutamamsaprayoga, Vrishyaandarasa. In Vrishyaandarasa, Jejjata  explains that if a person takes the extract of eggs of and hen fried in ghee Matsya, Hamsa ,Barhi it increases the sperm . Jejjata has considered this as a single formulation and also considers and advocates the use of eggs of Hamsa, Barhi and Daksha as three different formulations of Vajikarana Pinda Rasa thus making it 15 in number.

Ca.ci.2/1/24-49

Caraka says that if a person takes these recipes in appropriate quantity and in proper time when the Srotas are intact, then they promote virility and strength, therefore depending on the strength elimination therapies should be done before administration of Vajikarana Yogas. As a dirty cloth does not get properly dyed similarly in an unclean body these drugs won’t produce desired effects.

While ending this chapter Jejjata has written in the colophon that has is Shishya of Vahata and the name of commentary is Nirantharapada Vyakya.

Asiktaksheerikam Dwiteeya Vajikarana Pada

vFkkr vkflDr{khfjda —– vkRete{k;e~A ¼p-fp-2@2@1&9½

The term Asikta Ksheera implies that the grains should be impregnated with milk, when these grains are still wet these should be crushed in pestle and mortar. In Apathyakari Shastikadigutika Yoga quantity of Mashadi ingredients are not mentioned word Avapa is given instead. Avapa according to Jejjata is 1/4^th quantity or a quarter. By quoting Ekiya Mata, Jejjata tells that quantity with which the formulation neither becomes too hard nor too loose. It’s a Gulika Yoga.

Ca.ci.2/2/10-13

pVdkuka ———————– fL=;ks uj%A ¼p-fp- 2@2@10&13½

In this context of Vrishyapupalikadiyoga, Jejjata has considered Pupadhana instead of ‘Pupa’ and ‘Dhana’ which is Pathya  Bhakti Vishesha . Quoting Acarya he says that aquatic beings and amphibians are Vrushya. If sperms of these animals are difficult t o be procured then eggs can be used because both are equally beneficial.

Ca.ci.2/2/14-33

Acarya mentions Yogas like Apatyakara Swarasa, Vrsya Ksira, Vrsya Gritha

Ca.ci.2/2/24-26

nèu% lja ————- iqekaLrsu o`”kk;rsA ¼p-fp- 2@2@24&26½

^^lpkrqtkZrdktkft lxqMknzZdukxje~A

jlkyk L;kfPN[kfj.kh lq?k`”Va llja nf/kAA**

Commenting on Dadhisaraprayoga Jejjata has defined Rasala. He says mix curd and sugar, filter it with a cloth, add Chaturjata Karpura etc. the formulation thus obtained is Rasala.

Ca.ci.2/2/27

pUnzka’kqdYia ———————————— o`”kk;rsA ¼p-fp-2@2@27½

In Vrishyashastikaudana, Jejjata says that Chandramshukalpa is a Visheshana given to Shastika Shali. This Visheshana is given to denote that rice should be in pure form and unbroken devoid of impurities. He has refered to Ekiya Mata which states that being the best Chandramshukalpa is used in place of Gourashastika.  Thus Chandramshukalpa refers to the best quality of the grain not any method or formulation.

Ca.ci.2/2/30-31

By the use of these recipes according to the prescribed manner the man will be endowed with strength, complexion and superior quality of Virya. He can indulge with women for 8yrs with vigor and excitement. All the decorations should be provided which is liked by the person. Here Jejjata comments that that which gives excitement and happiness to the mind and liked by the person is to be provided.

Masha Parniprabruteeyam

This chapter deals with recipes prepared of the milk of cow fed with leaves of Masha etc.

ek”ki.kZHk`rka /ksuqa ————- rn~o`”;eqÙkee~A ¼p-fp- 2@3@3&5½

Jejjata opines that cow is fed with the leaves of Masha . Seeds of Masha are Asatmya for cows. Eventhough the milk of cow which consumes grass and other plants is Vrishya, the milk of cows fed on Mashaparna is more Vrishya.the cow should be well nourished, who has delivered only once (Grusti), who has 4 nipples in her udder etc. Jejjata explains that the cow which has delivered only once will have Upachita Dhatu so its milk is considered as nutritious. The word Pusta indicates that the cow should be well nourished with other Satmya Aahara. A word like Chatustani infers that cows should not have any congenital anomalies and other diseases. Milk of cows fed on Mashaparnyadi can be used after boiling, without boiling and also by adding sugar, honey and ghee.

Ca.ci.2/3/8-10

esnka i;L;ka ————- p l â”;frA ¼p-fp- 2@3@8&10½

Commenting on this lines Jejjata says that this Yoga can be taken by Vrudda and Saptatika (a person who is in his 70’s) means if after 70yrs also Dhatus have not depleted then this recipe can be given. Even though copulation after 70 is contraindicated if the person has taken Vajikarana Yogas and regained his Shukra Dhatu then indulging in Maidhuna is not Doshakaraka.By consuming Vajikarana medicines power to indulge in sex and produce offspring is enhanced

 Ca.ci.2/3/11

Jejjata says that  milk of cow fed with Masha Parna when boiled  with a gold coin attains immense strength which enables the person to procreate many children. In Bhagwan Dash English translation he has given that milk of cow whose skin has been marked by a heated ring of gold, which is not apt in this context.

Ca.ci.2/3/12-19

Caraka mentions various Yogas like Vrishyapippali, Vrishyapayasa ,Vrishyapupalika, Vrishya Satavari Gritha and Vrishyamadhuka Yoga.

Jejjata says that these 15 Ajasrika Yogas told will help in attaining sexual excellence. All the 15 Yogas mentioned can be used as Ajasrika Prayoga.

Ca.ci.2/3/20-25

A person who takes Ghrita and Ksheera everyday, who is free from fear and diseases, who indulges in sex with women –here Jejjata says that indulgence with eunuch and male should be avoided (Nara Grahanam Vina Napumsakoapityajet). Here Jejjata stresses that congenial mental factors are important to bring about the virility apart from the medicines indicated. Eka chitta tulya sheela and eka karya tulya prayojana   i.e. mind and action should be focused and one pointed for the success of the act.  Jejjata also comments that Abhyanga etc can hasten the excitement. Whatsoever is pleasing to the mind it increases the readiness to indulge (Yadyat Kinchinmanasoanukulam Tatsarvam Harshadam).  Jejjata quotes that Tatra Sarvatra Harsha Pradananam Bhavanam Visheshaneva … all the factors which give pleasure and happiness enhances the virility. If Harsha Pradana Bhavas are present and if Rtucharya is followed properly then even in  Greeshma Rtu act can be done for more times than indicated.

Ca.ci.2/3/26-30

Following acts as erotic articles in different seasons:

Summer- ponds filled Padma,Utpala ; underground rooms which are cold.

Rainy season-  Mountains with blue peaks rivers with waves of foam and the cloudy sky.

Autumn-  Moon light, breeze, pond filled with fragrant Kumuda Pushpa.

Early and late winter- Nights which are long and women smeared with saffron and Aguru.

Spring- Pleasing companions, chirpings of cuckoo bird, blooms, delicious food and drinks,  music.

Jejjata opines that   according to the Rtu one should perform sexual act ; diet and regimen should be Rtu Pratyanika  (Sarvatra Rtu Vipareetam Labyate) .Environmental factors influence the mind so supportive factors from nature which gives happiness to the mind should be taken into consideration. And after the act one should take bath, drink milk and then sleep, from this Reta Sampadana (replenishment of the semen) takes place.

Jejjata further clarifies that the 15 Yogas indicated in this chapter are Pusti Bala Prada and Vyavaya Saamarthya Karaka.

Factors for Sexual arousal:  Jejjata  clarifies that  women (Stree) is considered as an ‘Ayudhaam Kandarpasya’  i.e.instrument of lord Kama Deva. Spring season, young and excited women are considered as excellent erotic factor for men.

4.Pumanjata Baladikam  Vajikarana Padam

Ca.ci.2/4/1-10

Pumanjatabaladikam describes the procedures which instantaneously produces strength in the person and enables him to have sexual intercourse with women in order to procreate children.

iqeku~ ;Fkk ———— {khjekaljlkf’kuke~A ¼p-fp-2@4@3&10½

Jejjata comments that Puman indicates person who is endowed with copulatory power after the intake of Vajikarana Yogas. This power is gained gradually not at once. Commenting on word Kala he says it is of two types (1) Vaya and (2) Ritu. Here quoting Acarya he says that Vaya is the physical state of the body based on Kala Pramana. Commenting on Prayatnairbahyanta , he refers Prayatna  to the topic dealt in Oupanishad Adhyaya of Kama Sutra . At the end he tells that Vajikarana Yogas become effective in a person only when  his body is purified and digestive power is kindled.

Jejjata stresses on the importance of Sharirika Shodhana , once the body is detoxified by Niruhaanuvasana etc ; Agni will be in good condition then according to the Bala of the person Vajikarana Yogas can be given. If Shodhana is not proper then it will bring ill effects (Anarthaya Kalpate) .

“Prak Shuddha Shariranaam Niruhaansanuvasanan |

Balapekshi Prayunjeeta Shuklapatyavivardhanan” ||

Jejjata probably quoted this Sloka from Agnivesha Tantra .

Understanding sexual capabilities:-

Among  the Rtu Hemanta and Vasanta, Youvana (adolescence ) Vyavaya Shakti is at its best.

Jejjata defines Youvana as ‘Satvendriya Utsava Bhutam’.

Ca.ci.2/4/11-35

fi”V~ok ojkgekalkfu ———– iz;ksx% ‘kqØo/kZu%A ¼p-fp- 2@4@11&14½

Vrishya Mamsagutika, Vrishya Mahisharasa, Vrishyaghritabristamatsyamamsani ,VrishyaPupalikayoga, Vrishya Mashadipupalika, Apatyakaram Ghrita, Vrishyagutika,Vrishyautkarika are the Yogas explained in this portion.

Jejjata in the context of Vrushya Mamsa Gutika has indicated Tapta Sarpi (boiled ghee), when the ghee is heated it completely loses the butter’s nature and the sourness due to butter form is completely eliminated. By this he implies that all the sour substance except Dadima and Dadhi are contraindicated because it is harmful for Shukra.

Ca.ci.2/4/36-44

Role of Prabhava in virility:

Madhya is having Ruksha Guna and Dadhi has Amla Rasa but still they have Vajeekarana properties because of the ‘Prabhava’. Jejjata further explains that Prabhava is Achintya and it has role in increasing the virility . In this Sloka Jejjata says, Caraka has summarized all the Vajikarana Dravyas. Articles which are sweet unctuous, strength promoting, nourishing heavy and which cause  excitement to mind  -all these are called aphrodisiacs. Jejjata clarifies that apart from this Madhya (alcohol), Dadhi (curd), Madhu (honey) nourishes the body and helps in spermatogenesis. Defining the term ‘Bhavita’ Jejjata comments that a person should first of all be impregnated with these articles and the effects should emerge in the body then only he should copulate, not immediately after the use. He tells that curd is sour and honey is Ruksha then also curd and honey are Vrishya by Prabhava.Dravya is functional not only by its Guna but also by its Prabhava. The Prabhava of substances is Achintya and Shastragamya. Jejjata gives clue that apart from generalized approach in managing male sexual dysfunction and defective spermatogenesis drugs with specific Prabhava can also be used. He wide opens a chance to the magic drugs which can increase the virility and dares to instruct the physicians to experiment on Prabhavi Dravyas.

      ’Atmavegena Chaudirnam’ means the person has to do coitus only when he is completely excited.  Harsha is achieved by erotic behaviour of female. He tells bath ,food etc should be done after coitus .

Special indicatios:

If one indulges in excessive coitus and has excess desire then taking bath and food in the midnight after the act is indicated by Jejjata. It helps in Shukra Vruddi and makes person ready for the act. if proper care is not taken in such person Shukla Ksyaya (depletion of  semen) and deterioration of other Dhatus takes place.

Consequences of indulgence of coitus in old age:

Copulation is contraindicated before 17 yrs and after 70 yrs. The intension of giving many similis  – a pond with little water gets dried but  still there is possibility of it getting refilled, same way in a child even though  Shukra Dhatu is less there is a possibility of it getting replenished. But in old age, copulation is destructive to whole body like that of the dried infested wood. Jejjata further states that in children there is Kapha  dominant whereas in old age Vata is dominant and will result in Dhatu Kshaya, Vata predominance (Bhuyistata) will be there in old age if one indulges in excessive coitus ‘Vatan Sun Eva Harati’ Vata takes away life causing different diseases, hence copulation is more harmful in old age.

Ca.ci.2/4/46-49

Dristanta Traya:

Caraka has cited 3 examples to explain the pervasion of Shukra in the body like juice in the sugar cane, ghee from the curds and oil in the sesame seeds. Jejjata clarifies further that obtaining juice from the sugar cane is easy task, extraction of ghee from curds require effort, and extraction of oil from sesame seed involves lot of effort. By citing these examples the author has in view the categorization of persons into 3 groups viz. one group in which semen is ejaculated without much effort second group in which  the ejaculation of semen involves some effort and third group in which semen is ejaculated only after a great deal of effort.

Jejjata comments that copulation power is  dependend on  Harsha and Harsha on physical and mental strength. He has described physical and mental strength to be of 3 types Pravara, Madhyama and Avara. He has described mental happiness followed by errection as  Harsha.

1. COMPARING RASAYANA AND VAJIKARANA ADHYAYA WITH OTHER AVAILABLE COMMENTARIES OF CARAKA SAMHITA

In this work importance is given to Jejjata’s commentary , where there is a difference of opinion with other commentators it is mentioned. A comparison of available portions of Jejjata’s  Rasayana and Vajikarana chapters with other commentaries like Cakrapani Datta‘s Ayurveda Deepika, Kaviraj Gangadhar Rai’s Jalpakalpataru Vyakhya, Carakopaskar of Yogindranath Sen  are done  for this study.

 COMPARISON OF COMMENTARIES ON RASAYANA ADHYAYA

Pippali Rasayana :

Acharya Caraka has described two different ways of administering Pippali Rasayana. According to the first method person fit for Rasayana is administered with 5,6,7 or 10 Pippali  powdered and mixed with honey and ghee for one year. In the second method Pippali is processed (Bhavana) with Palasha Kshara Jala and mixed with cow’s ghee and honey and administered 3 Pippali early in the morning , 3 Pippali  just before food and 3 after food.in this context  Acharya Jejjata  comments eventhough Pippali,Kshara and Lavana are contraindicated in excess quantity still Pippali  in the form of Rasayana doesn’t vitiate Doshas. Reason for this is Pippali in form of Rasayana is administered sequentially in increasing and decreasing dosages. The administration of excess quantity of Pippali in the form of Rasayana is an exception. In this form Pippali is not administered as a single drug but it is combined with other Dravyas and then given. Jejjata opines that apart from Rasayana usage of Pippali, Pippali in combination with other drugs also doesn’t cause vitiation of Dosas. Because mode of action of drug is specific to certain action and the knowledge of which can only be obtained through Agama and not depend on individual perception. Usage of drugs as told in the texts is only beneficial not otherwise. Sequential administration of Pippali as Rasayana is beneficial only if proper detoxification (shodana) is done otherwise it leads to accumulation of Dosas. According to Utsarga Apavad Nyaya if there is any exception Acharya will specifically mention the topic of exception.  Administration of excess quantity of Pippali in the form of Rasayana  being an exception is appropriate. Commenting on Anischit(non definite) dosage of Pippali is that the Pippali can be administered in quantity of 3,4,6,9,11 apart from the said quantity. But it should not exceed 11 days .And the dosage of Pippali should be decided based on the  extend of vitiation of Dosas in the ascending and descending order.

In the same context Cakrapani comments that as per Utsarga Apavada Nyaya , excessive usage of Pippali is have to be taken in other context as well apart from Rasayana Prayoga. The consumption of Pippali in excessive quantity in Rasayana Prayoga is not Viruddha because of Dravyanthara Prayoga (mixing with other dravyas).

Apart from the prescribed order, order of 5, 8, 7, 10 has also been mentioned, Gangadhara has not commented on this part. Yogindranath Sen opines that different types of dosage depends on Prakruti, Satva, Satmya etc.

Administration of 3 Pippalis in the morning, before and after food is a unique mode of administration told by Jejjata. It is decided based on the different state of dosas in different individual. Pippali is said to be Kapha Nasaka hence in excess vitiation of Kapha, Pippali is administered in the morning, in moderate Kapha vitiation before food and in mild vitiation Pippali is administered after food. HkqDRok·xzs HkkstuL; p, commenting on the line he clarifies that this is given inorder to fit into the meter or chandas otherwise it is not significant. Yogindernath sen opines that 3 Pippalis should be given to same individual 3 times a day. But this contradicts Jejjata’s view.

Vardhamana Pippali Rasayana. :

Commenting on ^i;lk lk/kZa* Jejjata tells that along with Pippali, quantity of milk should also be increased and decreased. In Vardhamana Pippali 1000 Pippalis are used in increasing and decreasing order of 10-10, 6-6, 3-3 along with milk. After digestion of Pippali , Shastika Shali has to be given along with ghee.

Gangadhar Rai has described in detail about the Vardhamana Pippali which is completed on 19^th, 25^th and 36^th day. In this number of Pippali is 1000, 1014, 1026 respectively. According to this commentary quantity of Pippali in 2^nd and 3^rd mode is in excess than that of what is prescribed in the text ie.1000.

This three modes of administration should be done according to the strength of the person depending on the strength of the person different types of formulations have been mentioned. In strong individual Kalka, in moderate strength Kwatha, and in weak individual Sheeta Kashaya is indicated. In the same context Cakrapani has mentioned Choornikruta form of Pippali in persons of mild strength. But Jejjata, Gangadhar Rai and Yogindernath Sen have mentioned Sheetikruta instead of Choornikruta. Yogindernath Sen has criticized Cakrapani in this context, because Churna is a subtype of Kalka and is indicated for strong person. Hence Sheetikruta word is appropriate in this context. Usage of 10 Pippali is best, 6 is better and 3 is good or inferior.

Triphala Rasayana:

4 forms of Triphala Rasayana has been mentioned. Gangadhar Rai has considered tj.kkUrs* as early morning because in this time food taken in the previous day is digested. He has told if by early morning previous day’s food is not digested then Harithaki should not be taken.Yogindranath Sen is of same opinion as that of  Gangadhar Rai only difference is that latter has mentioned 13 yogas depending on different Anupanas.

Shilajit Rasayana:

Acharya Jejjata has mentioned pkd”kk;a instead of  ^p d”kk;a* and according to this in Shilajit there are 4 Rasas except Amla and Kashaya. And Veerya is Anushnasheeta. but these Gunas varies according to different types. Jejjata has mentioned Swarna, Rajata ,Tamra and Loha. He has not accepted Naga and Vanga varities told by others. Jejjata opines that there are 2 Rasas, Madhura and Tiktha in Swarna Shilajit, among which Madhura is dominant. Its Veerya is Sheeta and Vipaka is Katu. Rajatha Shilajit is Katu in Rasa ,Sheeta in Virya and Madhura in Vipaka. Tamra Shilajit has 4 Rasas except Amla and Kashaya it is Ushna in Veerya and Katu in vipaka. Loha Shilajit has Tiktha Rasa dominance along with Lavana Rasa, Katu Vipaka and Sheeta Veerya.This in accordance to Utkrusta Apavada Nyaya. Jejjata has mentioned Teeksha Ushna instead of Tikta Ushna for Tamra Shilajit, he has not attributed any Rasa to it.

Carkrapani and Yogindernathsen has accepted Carakokta 4 varieties along with Naga and Vanga as types of Shilajit because of its disease alleviating effect.

Gangadhar Rai has taken ^vuEy* as bZ”kn~ vEy and Samasheetoshna in Veerya and its action is in accordance to its Veerya.

Jejjata has mentioned that as Shilajit is Yogavahi, it imbibes the qualities of the Bhavana Drayas.Yogindernath Sen has described different Bhavana Dravyas depending on Dosas. Jejjata has told that there are varites of Shilajith Prayoga based on Bhavana and alodana methods (processing and mixing) for this reason Caraka has used Bahuvachana ‘Prayogeshu’. Cakrapani also supported this view. With regard to Patya and Apatya Caraka has stated Guru Vidahi Anna, Kulata etc should be avoided always. While commenting on this Jejjata says Sarva Kalam is a least a year Apathya should be avoided. But some says it should never be taken while Jejjata disagrees with this.Cakrapani agrees with this and adds that even though Guru Ahara is contraindicated during Shilajit consumption, milk has to be taken . Gangadhar Rai insists that Kulatha should not be taken in the whole life span and Vidahi Annapana should not be done during Rasayana Sevana Kala. Yogindernath Sen has considered loZdkye~* as loZnk ie always forever.

In the Phalasruthi of Shilajit Rasayana, Jejjata states that by taking Shilajit all the Sadhya Rogas  are cured, the meaning of this should be taken as not all the curable disease but most of the curable disease. He has told that some people considers Sadhya Roga here as Samanyaja Roga.

Ayurveda Samuthaneeya Rasayanapada:

Ca.ci.1/4/1-5

Acharya Jejjata this chapter is named so because it deals with original propagation of Ayurveda. Cakrapani also has agreed to this fact. Himalaya is glorified by the word f’ko (Shiva). Jejjata says that Uttara or northern part is a very significant place that is why word Shiva is used here.  But Acharya Gangadhar Rai comments that f’ko means dY;k.kdkjd Kalyanakaraka  or auspicious and it also denotes the abode of Lord Shiva.

Acharya Jejjata says that knowledge of Ayurveda is transmitted from sage Bharadwaja to others as told in Sutra Sthana 1^st chapter but it has been redescribed in this chapter also for the welfare of human kind and for the eradication of diseases.

Indrokta Rasayana:

Jejjata comments that the drugs mentioned can be includeded under  2 Vargas. 1^st Varga  starting from Aindri upto Punarnava. And 2^nd type Nagabala to Mahameda. Jejjata adds that this should be taken for 6months with milk. Cakrapani has not specified this.

Droni Pravesika Rasayana:

Acharya Jejjata has told that drugs or Divya Aushadis like Brahmasuvarchala are told especially for saints who can withstand the potency of those drugs.  A normal individual cannot cope up with the potency of Divya Aushadis. Drugs starting from Brahmasuvarchala to Nilapushpi can be used with milk.  Jejjata has counted the number of these drugs as 8, whereas the actual number is 9. It is not clear which drug was omitted by Jejjata. Further while commenting on Hkof}/kS* (Bhavadwidai) Jejjata has made it clear that not only sages but a man who is leading a domestic life (gruhasta) who has good self control can also use these potent drugs. Commenting on ^fo”k;kfHktk*(Vishayabhija)  he has mentioned the origin of Divya Oushadi as Himalaya . He confirms that Divya Oushadi can only be obtained from Himalayas and no where else even if it is available it is of less potency. Cakrapani agrees with Jejjata. After taking the Divya Oushadis the person should sleep in a Droni he should be covered with a lid and he becomes unconscious,  commenting on this  Jejjata tells that word izyh;rs* (praleeyate)  means nzqrksHkofr* (dhutobahvati)   i.e. it occurs fast but according to some it means to become unconscious.

Apara Indrokta Rasayana:

(Ca.ci.1/4/13-26)

Jejjata comments that Balya,Jeevaneeya etc drugs mentioned in 4^th chapter of Sutrastana . He takes Asana as Beejaka, Varada as Kapikachu and Tinisha as Syandana. Palasa Kshara taken as Palasha Ksharodaka.

Commenting on ^ek=kefXulek* (Matram Agni Sama) he tells that Matra which wont disturb the normal Agni. Cakrapani, Yogindernath Sen have agreed to this. Cakrapani has considered Varada as Shaka Taru or Kapikachu.

Sutiability Of Rasayanaa Therapy:

Ca.ci.1/1/27-29

Kutipraveshika type of Rasayana therapy is useful for persons who are able-bodied, whose body is free from diseases, who is endowed with intellect, who is self controlled, who has sufficient time to spare and who has adequate wealth. Jejjata has used the word ^{kfe.kka* (Kshamina)  instead of ^{kf.kuka* (Kshaninam), which means one who is well to do in family and is financially sound. Here Jejjata has raised a query that in previous chapter Chyavanaprasha Yoga has been indicated in Swasa Roga, but then here it is indicated as Kutipravesika procedure in healthy person ‘Labhate Jeerneapi Kutipraveshanaat’ .why is it so? Jejjata himself clarifies this question, the first aim of Rasayana is to increase the intelligence, memory etc and subsidence of disease is only secondry aim. ‘Mehadinaameva Prayasah Praptyabhidhanaat. Kutipravesikah Srestah’. Kutipravesika method can be used only in healthy condition.  Any form of mistake in selection of procedure can lead to disease named as Rasayana Vidhi Bramsha Rogas and supremacy of Kutipraveshika can be understood only in terms of Rasayana effects not in terms of therapeutic effects.

Cakrapani has followed Jejjata in these verses but he has mentioned ‘Kshaninaam’ ^{kf.kuka* and accordingly mentioned that a person who should have enough time and fitness to undergo Kutipravesika Rasayana. Gangadhar Rai and Yogindernath Sen have supported Jejjata’s view.

Ca.ci.1/4/30-35

In the context of Achara Rasayana Jejjata has mentioned that if a person who is truthful, free from anger etc qualities (Satyavadinam)^lR;okfnua*  undergoes Rasayana therapy then he will get the benefits as told. In the same context Jejjata has mentioned the meaning of ^fuokZL;* (Nirvasya)   as purification procedures (Samshodana Kriya) la’kks/ku fd;k

Ca.ci.1/4/37-38

In the context of ineligible persons for Rasayana, Jejjata has taken the meaning of grkReu* (Hatatmanah) as atheist where as Gangadhar Rai mentions it as one who does not follow Aptopadesa. Yogindernath mentions grkReu* (Hatatmanah) as ill fated. Thus all the three Acharyas have difference of opinion but as this context is of Rasayana the meaning vukReoku~ (Anatmavan)  i.e not having control over himself  is more appropriate .in the same context Jejjata reads ^v#tsH;ks* (Arujebyo) as (Arajebyo) ^vjtsH;ks* which means devoid of Rajas. Along with that he has mentioned Ekiya Mata some takes it as vtjsH;ks* (Ajarebyo) which means having longevity but without gratitude. Such people and one who is f}tkfr should not consume Rasayana. Cakrapani has mentioned v#tsH;ks*

;s jlk;u la;ksxk —— L;qukZfr’kfDr%A ¼p-fp- 1@4@39&50½

In this context Jejjata has mentioned xzgk* (Graha) word which indicates taking a vessel in which f}tkfr (Dwijati) people takes ^lkse (Soma). Also while describing this vessel he has mentioned it to be of fd”dq izek.k (Kishku Pramana).Cakrapani also mentions ^xzgk*(Graha) word as ‘lkseikuik= xzg.k (Soma Patra Grahana) .But Gangadhara ascribed this word to the act of taking or procuring.

Jejjata in the place of lksekfHkifrr* (Somabhipatita) has considered lkseks·rhoihrks* (Somoativapito) which means excess purgation due to excess intake of Soma. Whereas Cakrapani has accepted two opinions lksekfHkifrr* (Somabhipatita) and lksekfrifpr* (Somatipachita) which means destruction of Soumyaamsa of body due to excessive intake of soma .  According to Gangadhara it means becoming devoid of Soumya Bhava. Yogindernath Sen takes it as ^{kh.koh;Z (Ksheena Veerya) .

Acharya Jejjata has mentioned Lrks= (Stotra) as ‘kkL= (Shastra) but also explains the difference between those two. Cakrapani opines that both are same, here Stotra means Stuti Vachana. Chants except those from Sama and Rigveda are called Stotra.

Jejjata calls izk.kkpk;Z (Pranacharya) as izkf.ko;Z (Pranivarya) and explains that he is best among all human beings.

‘khyoku~ efreku~ ————— df’pfnPNUuk;qjfuRoje~A ¼p-fp- 1@4@51&54½

In this context Jejjata opines that one cannot be called as a f}t (Dwija)  just because he is born in a Dwija family or because of his expertise in his previous birth or because he has completed his Upanayana Samskara ; only after the completion of his education he can be called as Dwija because the arousal of knowledge after completion of studies is considered as second birth for a physician. During this time czã lRo (Brahma Satva) in Brahmana and vk”kZ lÙo (Arsha Satva) in Vaishyadi is supposed to manifest. Along with that he has mentioned the entry of Indra, Varuna,Yama, Gandharva etc Satva in Vaishya.  He has quoted ‘Manu Smriti’ inorder to justify his claims.

Gangadhar Rai has considered Vaidya as Trija instead of Dwija. He explains that by gaining Para and Apara Vidya physicians get birth thrice. First is by birth from womb, second by Upanayana Samskara and third after completion of studies.

Here he mentions 6 types of Dwija.

1- czkã.k (Brahmana)  2- ew/kkZfHkf”kDr (Murdhabhishikta)       3- vEc”Bk (Ambasta)

4- {kf=; (Kshatriya)    5- {kf=;ekfg”;k (Kshatriyamahishya)  6- oS’; (Vaishya)

Yogindernath Sen supporting Gangadhar Rai tells that Vaidya is Trija. His first  birth is  from mothers womb, second during initiation of studies  and third after gaining knowledge about Ayurveda.

At last on concluding Rasayana Pada Jejjata writes that making treatment a profession is crime but if the patient gets cured and gifts something out of gratitude then accepting it is not a fault. By doing so the duties of both patient and physician gets fulfilled. Ayurveda was not propagated for Dharma, Artha, Kama or Moksha but for compassion for the living beings. A physician who enters medical practice keeping the above said in mind will accomplish his objectives best and gets happiness par excellence. Jeeva Dana is the best of all Danas i.e there is no other gift which excels the gift of life.

COMPARISON OF COMMENTRIES ON VAJIKARANA ADHYAYA

According Jejjata, both Rasayana and Vajikarana are Swastasya Urjaskara (that which imparts strength). That is why soon after the description of Rasayana, Vajikarana is told. Rasayana and Vajikarana increases the strength of the individual. Compared to Rasaya, Vajikarana is fast acting.

In the commentary of ‘Samyoga Sara Muliyam’ Jejjata writes that Saramula is the first ingredient of the first Yoga Bruhmani Gutika, because of that the name ‘Samyoga Sara Muliyam’ is given for this first chapter of Vajikarana Adhyaya.

This has to be used regularly inorder to balance the deficit in Shukra Dhatu. The intension of using word ‘Atmavan’ is that Vajikarana should be used only by those whose senses are under control or else this may cause illicit relationship, perverted sexual behavior etc.

How Vajikarana is a means of attaining Dharma, Artha, Preeti and Yasha? Commenting on this he elaborates, by Vajikarana one begets a good progeny and this will results in Dharma. Inorder to prove his statement he has mentioned a context of Sruti Vachan which tells by having an offspring the person is freed from Pitruruna.

By quoting Vyas Bhattarak, Jejjata claims that son brings Preeti .and one can also get Artha and Yasha from a good offspring. He gives further clarification on Dharma by telling that Vajikarana brings Abhyudaya Dharma (privileged) while Brahmacharya brings Nisreyas. And both are not at all opposite values.

Jejjata further tells that even though Brahmacharya is one among the Trayopasthamba, Vajikarana holds its importance because they are not really opposite values, because doing coitus according to the rules prescribed in Gruhastasrama itself is Brahmacharya, orelse there will be many disease by controlling the natural urges Shukra Vega Dharana.‘Putrasyaayatana’ refers to ‘Santanasyaayatana’ according to Jejjata, which means word Putra refers to ‘Putri’      (daughter) also, society of ancient India was a male dominant one so male gender is used in most of the places.

Cakrapani, Gangadhar Rai and Yogindernath Sen is having same opinion as that of Jejjata.

Jejjata among the objects which brings about the sexual vigour (Vajikarana), women is the best. She is the abode of offsprings. All women are not equally potent to ignite the valor in a man. The one which is ‘Praharshini’ (properly excited) is the best Vajikarana. A woman who is not properly excited (Apraharshini) gives birth to defective progeny.  A woman is the substratum for a good offspring, so she can be called as ‘Kshetra’ (earth /land) which is the prime force behind the existence of life. All the senses starting from Shabda is fully manifested in a woman so it can be considered as the best Vajikara.

lq:ik ;kSouLFkk ;k y{k.kS;kZ foHkwf”krkA     

;k o’;k f’kf{krk ;k p ——————–AA* ¼p-fp- 2@1@7

Jejjata comments that among the different qualities mentioned for the women if a woman has all the above features she is Vrishyatama (best) 2-3 features is Vrishyatara (better) one feature mentioned above is Vrishya (good). The word ‘Lakshanai’ denotes to one with knowledge of both external world and having internal qualities like politeness, humility etc. A women who is Vrishyatama is the one who passes all these qualities i.e. Sarvaguna Sampanna.

Cakrapani opines that a female is called as Kshetra because Shukra in the in Beeja form get sprouted there. The word Shikshita means one who is well versed in 64 Kama Kalas explained in Kamasutra. Gangadhara rai have denoted to external features only to the word Lakshana,whereas Jejjata has considered both external and internal qualities, Yogindernath Sen have not specified it as neither external nor internal qualities.

ukukHkDR;k rq ——————– fujke;%A ¼p-fp-2@1@8&15½

Jejjata tells that activities of Loka (people in this world) are different depending on the deeds of the previous life. If a person gets  a women of his liking ,then their complexion and other qualities grow. And woman can get into character, form and nature as per the liking of her man. Jejjata has used the word ‘Mrujadhairyavachohavai’ instead of ‘Vayoroopavachohavai’ ;by these features the female who is liked by the man makes  a place in his heart soon  this can be because of effects of the actions in the past life or  Aihika Karma  like tantric performances,Vashikarana etc.

Hrudayotsavabhuta means one who can delights the heart daily by her loving acts. Samanamanaasaya means one who acts according to the will of her husband. Her thoughts, actions, likes and dislikes will be similar  .one who by her best qualities keeps her beloveds senses caught in her, such a woman is considered as Vrishyatama. As men have different character, wishes, likes aphrodisiac properties of a women differs from man to man. A woman is liked by a man only when his specific likings are satisfied by her specific feminine qualities.

Further Jejjata clarifies that Vajikarana is done to for begetting desirable progeny not for Rati Sukha (pleasurable coitus).  That is why Acharyas have mentioned that a person  who is healthy and who desires to have a child should enter into sexual intercourse with a women who is Atulya Gotra (of a different clan), who is sexually strong ,who is  excited ,who is free from any ailments and  who is Shudda Snata (who is purified by bath after Ritukala).

Jejjata mentions Bharadwaja Gotra as a example for Gotra, based on this P.V.Sharma claims that Jejjata is from Bharadwaja Gotra.

In this context contemporary commentators have given same opinion. Gangadhar Rai defines Vrishyatama as that which is favorable for the Shukra Dhatu function. He also mentions that if the sexual urge is more one can involve in coitus even during menstruation.

Jejjata further explains if a person takes the extract of eggs of and hen fried in ghee Matsya, Hamsa, Barhi increases the sperm. Jejjata has considered this as a single formulation and also considers also advocates the use of eggs of Hamsa, Barhi and Daksha as three different formulations of Vajikarana Pinda Rasa thus making it 15 in number.  Where as Yogindernath Sen have taken Vajikarana Pinda Rasa as a single formulation and recipe with Matsya, Barhi and Hamsa Anda Rasa separately. Both agree with total of 15 formulations and Cakrapani supports Jejjata’s view.

Asiktaksheerikam Dwiteeya Vajikarana Pada

The term Asikta Ksheera refers to that grains should be impregnated with milk, when these grains are still wet these should be crushed in pestle and mortar. In Apathyakari Shastikadigutika Yoga quantity of Mashadi ingredients are not mentioned word Avapa is given instead. Avapa according to Jejjata is 1/4^th quantity or a quarter. By quoting Ekiya Mata Jejjata tells that quantity with which the formulation neither becomes too hard nor too loose.

Cakrapani considers Asikta Ksheerika as the rice which is grown by pouring milk. To justify his opinion he has given example of Jatukarna. Regarding quantity of Masha, he tells that it should be added till the preparation becomes semi-solid (Sandri Bhuta). Acharya Cakrapani does not consider adding of honey to hot preparation as Viruddha instead he has quoted Susrutha where he tells to heat honey in Triphala Ayaskruti context.

 Chatakanaam…………………………………………….striyo nara | (c.ci.2/2/13)

pVdkuka ———————– fL=;ks uj%A ¼p-fp- 2@2@10&13½

In this context Jejjata has considered ‘Pupadhana’ instead of ‘Pupa’ and ‘Dhana’ which is Pathya Bhakti Vishesha. Quoting Acharya he says that aquatic beings and amphibians are Vrushya. If  sperms of these animals are  difficult to be procured then eggs can be used because both are equally beneficial. Acharya Cakrapani is also of the same opinion.

Dadhanah………………..Pumanstena Vrushayate| (c.ci.2/2/24-26)

nèu% lja ————- iqekaLrsu o`”kk;rsA ¼p-fp- 2@2@24&26½

Here Jejjata has defined Rasala. He says mix curd and sugar, filter it with a cloth, add Chaturjata, Karpura etc. the formulation thus obtained is Rasala; whereas Cakrapani defines Rasala as

lpkrqtkZrdktkft lxqMknzZdukxje~A

jlkyk L;kfPN[kfj.kh lq?k`”Va llja nf/kAA**

pUnzka’kqdYia ———————————— o`”kk;rsA ¼p-fp-2@2@27½

 Jejjata says that Chandramshukalpa is a Visheshana given to Shastika Shali. This Visheshana is given to denote that rice should be in pure form and unbroken devoid of impurities. He has referred to Ekiya Mata which states some opines that being the best Chandramshukalpa is used in place of Gourashastika. Thus Chandramshukalpa refers to the best quality of the grain not any method or formulation. Cakrapani refers Chandramshukalpa as Atyanta Shukla Shali.

ek”ki.kZHk`rka /ksuqa ————- rn~o`”;eqÙkee~A ¼p-fp- 2@3@3&5½

Jejjata opines that cow is fed with the leaves of Masha. Seeds of Masha is Asatmya for cows. Even though the milk of cow which consumes grass and other plants is Vrishya, the milk of cows fed on Mashaparna is more Vrishya. The cow should be well nourished, who has delivered only once (Grusti), who has 4 nipples in her udder etc. Jejjata explains that the cow which has delivered only once will have Upachita Dhatu so its milk is considered as nutritious. The word Pusta indicates that the cow should be well nourished with other Satmya Aahara. Words like Chatustani infers that cows should not have any congenital anomalies and other diseases. Milk of Cows fed on Mashaparnyadi can be used after boiling, without boiling and also by adding sugar, honey and ghee.

Cakrapani opines that cows which are Urdwa Sringi (horns pointing upwards) gives pure and large quantity of milk. Cows should be fed with Ikshu Danda or Arjuna Patra or Mashaparna. Gangadhar Rai considers Sruta Dhugda as Ardhavasesha Pakwa Dugdha.

esnka i;L;ka ————- p l â”;frA ¼p-fp- 2@3@8&10½

Commenting on this lines Jejjata says that this Yoga can be taken by Vrudha and Saptatika (a person who is in his 70’s) means if after 70yrs also Dhatus have not depleted then this recipe can be given. Even though copulation after 70 is contraindicated if the person has taken Vajikarana Yogas and regained his Shukra Dhatu then indulging in Maidhuna is not Doshakaraka.

By consuming Vajikarana medicines power to indulge in sex and produce offspring is enhanced. Cakrapani says that person becomes old before 70 yrs and by this time his Shukra becomes extinct but by the Prabhava of Vajikarana he gets the power to indulge in sex and to produce offspring.

Gangadhar Rai commenting on   ^o`) lkIrfrdks·fi ok* tells that even a person of 70 regains the strength and copulatory power by the use of Vajikarana Yoga. Word ’Api’ refers to other people.

Commenting on c.ci.2/3/11 jejjata says that  milk of cow fed with Masha Parna when boiled  with a gold coin attains immense strength which enables the person to procreate many children. Cakrapani refers to this strength  as prabhava  whereas Yogindernath Sen  quoting Vruddha Vagbhata  refers to similar usage of silver, copper etc. In Bhagwan Dash English translation he has given that milk of cow whose skin has been marked by a heated ring of gold which is not apt in this context.

Pumanjatabaladikam vajikaranapada

iqeku~ ;Fkk ———— {khjekaljlkf’kuke~A ¼p-fp-2@4@3&10½

Jejjata comments that ‘Puman‘ indicates person  who has  is endowed with copulatory power after the intake of Vajikarana Yogas. This power is gained gradually not at once. Commenting on word ‘Kala’ he says it is of two types (1) Vaya and (2) Rutu. Here quoting Acharya he says that Vaya is the physical state of the body based on Kala Pramana.

^iz;RuSckZáUr* commenting on this he refers Prayatna  to the topic dealt in Oupanishad Adhyaya of Kama Sutra. In the end he tells that Vajikarana Yogas become effective in a person only when  his body is purified and digestive power is kindled.

Cakrapani opines that for having an offspring good physical strength is not necessary. Reproductive capacity and physical strength are different entities. Some lean individuals owing to their shukra sara nature are powerful in copulation and will have more offsprings, in contrary to this some with huge physique are without offsprings. He has taken the meaning of  vH;lu /kzqok as one who repeatedly indulges masters it and  iz;RuS  refers to the one who indulges after taking vajikarana drugs. Opining on Niruha and Anuvasana he tella that Vajikarana is fruitful only when body is purified by them.

In this context gangadhar rai tells, vH;lu means by regular intake of nutritious food one begets good potency . if word vO;lu  is taken  instead of vH;lu it means one who is free from  Shoka etc vices gains immense virility. He opines that  iz;RuS is hugging etc. yogindernathsen explains Bala as power of copulation, generally Bala refers to physical and copulative strength.

fi”V~ok ojkgekalkfu ———– iz;ksx% ‘kqØo/kZu%A ¼p-fp- 2@4@11&14½

Jejjata in the context of Vrushya Mamsa Gutika, he has indicated Tapta Sarpi (boiled ghee), when the ghee is heated it completely loses the butter’s nature and the sourness due to butter form is completely eliminated. By this he implies that all the sour substance except Dadima and Dadhi is contraindicated because it is harmful for Shukra.

^;fRdafpUe/kqja ———– ‘kfDr’p g”kZtkAA ¼p-fp- 2@4@36&45½

In this Sloka Jejjata says, Caraka has summarized all the Vajikarana Dravyas. Articles which ate sweet unctuous, strength promoting, nourishing heavy and which cause  excitement to mind  -all these are called aphrodisiacs. Defining the term ^Hkkfor* (Bhavita) Jejjata comments that a person should first of all be impregnated with these articles and the effects should emerge in the body then only he should copulate not immediately after the use. He tells even though the sourness of curd and Rukshata of honey is opposite to ^;fRdafpUe/kqja fLuX/ka c`g.ka cyo/kZue~* then also curd and honey are Vrushya by Prabhava. Dravya is not functional only its Guna but also by its Prabhava. The Prabhava of substances is Achintya and Shastagamya.

vkReosxsu pksnh.kZ* means the person has to do coitus only when he is completely excited g”kZ Is achieved by erotic behaviour of female. He tells bath, food etc should be done after coitus.

Copulation is contraindicated before 17 yrs and after 70 yrs. The intension of giving many similis  – a pond with little water gets dried but  still there is possibility of it getting refilled, same way in a child even though  Shukra Dhatu is less there is a possibility of it getting replenished. But in old age copulation is destructive to whole body like that of the dried infested wood. Jejjata further states that in children there is Kapha dominant whereas in old age vata is dominant. Hence copulation is more harmful in old age.

Jejjata comments that copulation power is  dependend on  g”kZZ and g”kZ on physical and mental strength. He has described physical and mental strength to be of 3 types pravara, madhyama and avara. He has described mental happiness followed by errection as  g”kZ

Cakrapani follows Jejjata’s opinion but Gangadhar Rai tells that for Harsha both mental and physical strength is required. In the absence of any one of these errection is not possible.

• Rasayana therapy is one of the eight major clinical disciplines of Astanga Ayurveda. It appears to have been practiced as an independent clinical discipline primarily as a positive health promoter medicine. A survey of the ancient literature traces the concept of Rasayana therapy as old as the Vedic ages. Though there is no systematic description of Rasayanatantra in Vedas, one finds the existence of similar thoughts in the Vedic literature. It is most unfortunate that this important branch ‘Rasayanatantra’ of Astanga Ayurveda is on the verge of extinction. Rasayana tantra can be studied under following heads indicating different periods.

1. Rasayana in Vedic Kala.
2. Rasayana in Pauranika Kala
3. Rasayana in Mahakavya Kala
4. Rasayana in Samhitha Kala
5. Rasayana in Samgraha Kala
6. Rasayana in Adhunika Kala.

• It is important to note that the descriptions of Rasayana available in various texts in different periods are similar with main emphasis on achieving longevity with healthy life.

  Rasayana in Vedic Kala

  Ayurveda is immortal and its main sources are Vedas which are Anadi and Apourushya. Ayurveda is considered as an Upaveda of Atharva Veda. Though there is no systematic description of Rasayana Tantra in Vedas, one finds the existence of similar thoughts in the Vedic literature. In Vedic literature one finds definite evidences of the concept of rejuvenation and tissue regeneration. The Vedas have seriously considered the problem of ageing and its prevention. It has been cherished wish of human race to achieve long life and to live at least for hundred years in perfect health.

  In Atharva Veda clear cut description is available about the desire of human beings to become ‘Ajara’ and ‘Amara’ i.e. to attain healthful longevity which is possible with the administration of Rasayana therapy.

  In Atharva Veda a Bhesaja “Rohini” is described which has many properties including “Jivana Dayaka” property (which enhances life span).

  Vedas are the basic and main source of knowledge for Indians and are considered as the oldest literature. The exact clear cut description of the word ‘Rasayana’ is not found in Vedic literature, but a number of Mantras, chanting and medicines have been described to attain long life. The description of divine Rasayana agents like “Soma Rasayana” is available in Atharva Veda. Common Rasayana drugs like Pippali, Jivanti and Punarnava are described in Vedas describing clearly their superiority over other Rasayana drugs.

  Four types of treatment were prescribed in Atharva Veda for promotion of long life along with elimination of senile changes namely

  1. Atharvani
  2. Angirasi
  3. Daivi
  4. Manushyaja

  Atharvani Chikitsa: This treatment is done through a number of mantras. It also includes “Japa, Homa, Dana and Swastivachana.

  Angirasi:  This treatment is dependent over ‘mental strength’ of the individual. It has been described in various Vedas that a sort of ‘Rasa’ is present in Indriyas and different parts of the body through which the life is maintained. Treatment done using such rasa is termed as Angirasi Chikitsa.

  Daivi:  Treatment done with the help of natural resources like wind, water and earth etc. is known as Daivi Chikitsa.

  Manushyaja:  It is the treatment done with the help of medicines prepared by human beings such as decoctions, powders, linctus, Bhasmas and paste.

  In Rgveda, there are hymns saluting Aswinis for their effective approach in maintaining the equilibrium of Tridhatus and prolonging the life span (Rg. 1-34-6 and 1-34-11). Specific descriptions resembling Rasayana with the message of “Jivema Sharadaha Shatam” is available emphasizing healthful longevity.

  Aswinis, known as ‘Devanam Bhisajau’, were expert in the field of Rasayana. Their deeds concerned with Rasayana are as follows:

  Turned Kaksivan young from old (Rg. 1-112-11, 1-116-7).

  Kali was turned into a young subject (Rg. 1-112-15).

  Cyavana became younger and his life span got increased (Rg. 1-116-10, 1-117-13, 1-118-6).

  Citizens of Jahnu were endowed with strength and longer life span (Rg. 1-116-19).

  Ghosa who was diseased, old and unmarried was turned into a healthy and young lady who later got married (Rg. 1-117-7).

  Injured Syava was treated effectively and his life span lengthened (Rg. 1-117-24).

  Old sage Vandana was converted into a youth (Rg. 1-119-7).

  The life span of  Somaka, the son of Sahadeva, got lengthened. (Rg. 4-15-9).

  Devas became Ajaramara by consuming the elixir which was originated during Samudramathana and so are the seven great sages (Sapta Ciranjivis).

  In Yajurveda also, one can notice the chants increasing the life span and beneficial effects of Rasayana such as improving the status of Indriyas.

  “Jivema Sharadaha Shatam” is the prayer to Almighty God frequently seen to increase the life span of an individual (Yajur. 25-11, 40-2, 21-36, 36-24).

  Atharvaveda, to which Ayurveda is closely related, gives more references of Rasayana. Some of them are listed below

  “Apsuvantaramapsu Bheshajam”

  Ap (water) is considered as the best medicine in the universe and it is the best Rasayana Dravya.

  “Devasya Pasya Kavyam Na Mamara,Na Jeeryati”

  Devas (Gods) neither become old nor they become a victim of death.

  “Apo Hi Sta Mayobhuvasta Na Urje Dadhatana  | Atharva

  Ap increases the Urja (strength) of the body

  Atharva Veda says the individuals will be devoid of grey hair and mental instability, having strong teeth and body and perfect body activities.

  Soma, the king of medicines, was given due importance in all Vedas.

  A number of plants having longevity effect promoting the health and life span are described in Atharva Veda. This include Jivala, Navarisa,Jivanthi, Trayamana, Sahamana , Sahaswati. These medicines are mentioned in Atharva Veda for the welfare of the people. One can get rid of death by the proper usage of these drugs according to Vedas.

  In Vedic period death occurring after 100yrs was called as ‘Kala Mrtyu’ and that commencing before 100 years was termed as Akala Mrtyu. The attainment of Dharma, Artha, Kama, Moksha is only possible when the person acquires healthy long life.

  Rasayana In Pauranika Kala

  Puranas are supposed to be the oldest lectures delivered by Rishis based on Vedas. In Garuda Purana therapeutics related description is available from chapter no.146 to 200. These chapters contain vivid descriptions of Rasayana Tantra.

  Agni Purana contains descriptions of Sidha Aushadani and Sarva Roga Harani Aushadani. Rasayana is essential for Dirghaushya and Brahmacharya. In Chadopanishad 8/4.6 description regarding Brahmacharya and in Chandogyopanishad 3/16 description regarding Dirghaushya is available. Reference of Acharya Kashyapa’s longevity by administration of Rasayana is given in Matsya Purana. Following  references also support the availability of Rasayana related references in various Puranas-

  Long life Sanata Kumara ,the son of lord Brahma is supposed to be as Urdhvarata and Yogadharma (Vayu Purana 10/106, Hari Vansa Purna 1/12,17)

  Usava and Brighu had the knowledge of Sanjivana (Brahma Purana 3/32-72)

  There are descriptions of Mrita Sanjivani in 285^th chapter of Agni Purana. Similarly a number of preparations are described in 286^th chapter of Agni Purana.

  Description is available in Bhagawata Purana   about the methods of making a man young; King Santanu used this skill for making older persons look like young ones.

  Rasayana In Mahakavya Kala

   Various holy mantras are described in Bhagawat Gita and Ramayana for obtaining longevity which has close resemblance with Rasayana and Vajikarana as desribed in Ayurveda.

  Brahma Samhitha created by Lord Brahma contains various preparations like Brahma Rasayana latter described by Acarya Caraka.

  Chikitsa Sara and Nadi Pariksha are two books supposed to be written by Aswini Kumaras which contain the description of Cyavanaprasha.

  Lord Indra created Balabhita Samhita which contains descriptions of Achara Rasayana and many single Rasayana drugs.

  Rasayana in Ramayana

  There are number of examples of description of Rasayanas

  1. Vaidya Susena has described Mrita Sanjivana a drug which prolongs life.
  2. Agastya Rishi and his wife Lopamudra is supposed to have lived long (Valmiki Ramayana Aaranyakand 11/82)

  Rasayana in Mahabharata

  References are

  1. Son of Lord Brahma, Sanata Kumara had ever youthfulness.(Santhiparva)
  2. Revitalization of demons killed by Usava in battle field.
  3. Cyavana Maharshi’s story of regaining youth (Maha Santhi 35/24)

  Rasayana in Samhita Kala

  Though the word Rasayana Tantra is used, no separate Samhita or book is available by this name. A number of Samhithas written by Acarya’s like Bhela, Agnivesha, Jatukarna, Parasara etc are not available in present times.

  Rasayanatantra in Brihattrayi

  Caraka Samhitha has devoted first chapter of its Chikitsa Sthana which is further divided into 4 Padas. 1^st Pada contains 6 Yogas; 2^nd has 37; 3^rd has 16 and 4^th Pada has 4 Rasayana Yogas. Susrutha Samhitha gives less emphasis in comparison to Caraka Samhitha. Chikitsa Sthana 27^th to 30^th describes in detail about Rasayana. 49^th chapter of Astanga Sangraha and 39^th chapter of Astanga Hridaya Uttarasthana deals with Rasayana tantra. While going through the evolution of Rasayana through Samhitas we can find that Acarya Caraka has mentioned drugs which are easily available and known. But Susruta has mentioned drugs which are difficult to procure and rare. Most of the drugs referred in Rasayana Adikaras are not seen in other chapters. In Astanga Samgraha the drugs mentioned  are more or less same as that of Caraka Samhita.

  Rasayana in Sangraha Kala

  Sangraha Kala is also known as Madhya Kala or Tika Kala. Sharangadhara Samhita, Bhavaprakasha etc incorporated number of new drugs.

  Sharangadhara Samhita: Rasayanaand Vajikarana is described in 4^th chapter of Purva Khanda.

  Bhela Samhitha: use of Triphala Rasayana etc. is given

  Kashyapa Samhita: Kalpa Sthana gives detail description of Rasayana and Vajikarana.

  In Chikitsa Kalika of Tisatacharya, Rasayana and Vajikarana are described from 300-399.

  Rasashastra was in lime light during this period so a number of herbo mineral preparations were used as Rasayana like Gandhaka, Parada, Tamra, Abhraka etc.

  Cakradatta describes many Rasayana yogas made of Rasaoushadi’s.

  In Rasendra Chudamani, Kanta Rasayana, Vanga Rasayana, Sisa Rasayana and Pittala Rasayana are described.

  In Vangasena, Siva Gutika, Tamra Rasayana, Gandaka Rasayana and Guggulu Rasayana are described.

  In Rasa Ratnakara Rasayana and Vajikarana are described in Rasayana Khanda.

  We also find many other references regarding Rasayana in books of Sangraha Kala.

  Rasayana in Adhunika Kala

  Today people lead their lives in a more sophisticated way. Improper food habits, altered life styles persistent stress, water and air pollution etc and so many other factors are executing serious dangerous affects on human life. To prevent and get rid of these harmful effects, people are to be administered Rasayana therapy.

  Various Ayurvedic scholars are engaged in research activities in the field of Rasayana on various scientific parameters. It has been proved scientifically that various Medhya Rasayana drugs have potent psychotropic effects. They can be used effectively in the management of various stress induced disorders. Medhya Rasayana drugs possess potent anti-anxiety effects. On administration in human body they produce tranquility of mind without producing hang over effects. Similarly Naimittika Rasayana drugs are used with great success in specific inhibition of particular disease besides obtaining Rasayana Prabhava in the body. It has also been proved by various scientists that Rasayana drugs have anti-aging properties due to their anti-oxidant effects.

  Distressing fact is that most of the Ayurvedic practitioners are reluctant in practicing Rasayana Chikitsa, Vatatapika Rasayana is practiced by a few but mysterious Kutipravesika is practiced by one or two.

  1. LITERARY REVIEW ON RASAYANA

  ETYMOLOGY:

  The word Rasayana is formed from two words viz. Rasa and Ayana

  The word ‘Rasa‘ is formed from ‘Ras Gatau’ Dhatu and ‘Ac‘ Pratyaya.

  According to Panini- Rasa is derived from root ‘Rasa-Rasatiti Rasaha’

  Acaryas have given various meanings for Rasa at different contexts.

  Some of the common are –

  1. Rasa is one that is experienced by Rasanendriya.
  2. The one that nourishes Rasa, Rakta, etc. Dhatus (continuously) daily is called Rasa.
  3. The essence of the digested food stuff is known as Rasa.
  4. The one that traverses throughout the body due to its liquidity is termed as Rasa.
  5. Rasa is one that moves all over the body continuously.

  Ayana is derived from ‘En’ Dhatu ‘En Gatou Dhatu’ .

  It means Jnana (knowledge) Prapti (way, progression) or Gamana(attainment)

  The word Ayana has various meanings as given in Sabda Kalpa Druma and Vacaspatyam. They are pathway, movement, road, place, site, abode, a way of entrance, an entrance etc.

  In the context of Rasayana, the word ‘Ayana’ means a sense of attainment.

  In total, Rasayana is meant as –

   Rasasya Aayanam prapanam Rasayanam / r.ni

  1. Rasayana means the pathway for essence of foodstuffs towards all body tissue elements so as to nourish and replenish them.
  2. Rasayana is a compound word which denotes the process/ ways /means of attaining standard Ahara Rasa of good quality for the body.

  V.S. Apte, famous grammarian, in his Sanskrit English Dictionary, states that Rasayana is

  –      An elixir of life (elixir vitae)

  –    Any medicines supposed to prolong life and prevent old age

  –    Serving as an elixir vitae i.e., that which gratifies or regales.

  The classics have given the synonym Rasayani for Srotas which means channels which carry nutrients for vivid body tissues.

  DEFINITION

  Rasayana Tanram Naama Vayahstapanamayurmedabalakaram Rogapaharanasamartham Ca. (Su.su.1/7)

  Rasayana Tantra is one which deals with delaying of ageing process, increasing of intellect and strength, prolongation of life and curing of disorders.

  Dalhana says that Vayahsthapana means prolonging the life up to hundred years, Ayuskara means increasing the life span above hundred years. According to others, Vayahsthapana means maintaining youth and delaying ageing. Cakrapani also has the same opinion.

  Dalhana while commenting on Su.su. 1/6. Opines that

  Rasaanam Rasarakthadinaam Ayanamapyayanam Rasayanam…,Athava Rasanam Rasavirya Vipakadinaam Ayuhuprabrutikarananamayanam Vishista Labopayaha Rasayanam.

  The same was followed in his commentary on Su.ci. 27/1-2 as the one which nourishes Rasa, Rakta etc. Dhatus or the one which stabilizes youthfulness and prolongs life with activities through its Rasa, Virya etc. is called Rasayanam

  Rasaraktadaya iryante prapyente anenaiti rasayanam.

  Arunadatta commenting on A.H.U. 39/2, states that Rasayana is one by which Rasa, Raktadi Dhatus get benefited through proper nourishment.

  The ‘Kairali’ commentary of Astanga Hrdaya defines Rasayana as one that causes increase in the Dhatus from Rasa to Sukra.                   

  Rasayanam Tat Jyenam Yat Jaravyadinashanam

  Rasayana is one which wards off Jara as well as Vyadhi.

  The one which cures Jara and Vyadhi, stabilises youthfulness; increases acuity of Caksu etc. Indriyas; nourishes the whole body and aphrodisiac is known as Rasayana.

  The same was adopted in Vaidya Kaustubha.

  Gangadhara while commenting on Ca.Su. 30/15, says that Rasayana is one which causes continuous nourishment to Rasa, etc. Dhatus, thereby replenishing them.

  According to Harita Samhita Prathama Khanda 2/22, Rasayana is that process by which there will be stability of body, all types of sensory and motor organs; and no graying of hair, wrinkling and baldness.

  Acarya Caraka simply defined Rasayana as the means by which an individual gets the excellence of Rasa, etc. Dhatus. Along with physical excellence, psychic excellence like sharp memory etc. are also endowed by this, says Cakrapani.

  According to Sharngdhara, the drug which alleviates aging and prevents disease is known as Rasayana (Sh.sam.pk. 4/14).

  Bhavaprakasha has defined Rasayana as the therapy which alleviates Vyadhi and Jara and retard aging (Vayastambhakara) and (Chakshushyam, Brimhana and Vrishya have been included under it. (Bha. Utt. 79/1).

  Rasayana is also known as a medicine which destroys old age. (sh.sam.pk 4/13).

  Adammala comments that Rasayana is useful in the treatment of old age which is natural affliction of man and also other diseases like Jwara etc. because it maintains the integrity of the Dhatus by nourishing them.

  Man traverses through three stages during his life time. (A.H.SU.1/8)

  1. Balyavastha or childhood predominant with Kapha.
  2. Yuvavastha or youth predominant with Pitta
  3. Vruddhavasta or old age predominant with Vata

  There is an Asraya Asrayee Bhava between Dhatus and Dosa triad. All Dhatus except Asthi and Raktha are seats of Kapha. The qualities and actions of Vata and Kapha are opposing to each other. The natural effect of the predominant Vata of old age on the body is Dhatu Kshaya, characterized by degeneration and decay of the Dhatus. Therefore old age is considered to be Sahaja Vyadi to human beings( Adamalla on Sh.sam.p.k 4/13).

  The effects of Brihmana Chikitsa is similar to those of Rasayana Chikitsa, which mainly imparts strength to Dhatus. With the help of Rasayana Chikitsa a person will get his body completely rejuvenated. So he will be biologically retracing his life to the past youth, which he will again be able to spend with rebule vigour for the pleasures of his life.

  PERSONS FIT FOR RASAYANA CHIKITSA

  The persons who wish to enjoy long life with all pleasures should undergo the Rasayana Chikitsa

  Tasmaadayuhu Prakarshartham Pranakamihi Sukharthibihi… Ca.ci1/2/22.

  The patients who are suffering from the disease characterized by the Dhatu Kshaya and Ojaksheenata are also eligible for this treatment.

  The equilibrium of Dosa triad is disturbed by the following (Ca.ci.1/2/3)

  AHARAJAM

  Due to indulgence in the urban living and by consuming food articles produced in urban areas. Ingestion of food which are predominantly Amla, Lavana, Katu, and Kshara, Ingestion of dry and dehydrated vegetables and meat, Tila, Pistaanna, Nava Shuka Dhanya like Yava, Godhuma, rice etc. Nava Sami Dhanya like Masha, Mudga etc, Ingestion of Viruddha Ahara, Asatmya Bhojana , Food which are Abhishyandi, Rooksha, Kshara Pradana, Use of food soaked in water, indigestible, spoiled and foul smelling, Adhyasana – eating before the complete digestion of the previous meal, Vishamasana– irregular meals.

  VIHARAJAM

  Daily indulgence in the following, sleeping during day time, Ati Vyavaya, Ati Madhyapana, improper and excess physical exercise which leads to fatigue, intense emotional stress.The vitiation or disturbance in the equilibrium of Dosa triad due to the above mentioned causes leads to the genesis of the following effects on the body.

  Changes in the normal constituents of the Rasa Rakta combination including its acid base equilibrium, degeneration of the musculature, defective functioning of the Sandhis– implying that the function of Sleshaka Kapha are affected, both in uniting the Jeevaparamanus and maintaining integrity of the body, mobilisation of the fat deposits, deficit filling of bone with marrow, reduction in the quantity of Ojas.

  It can be observed from above that there is a definite disturbance in the Dhatu Parinama and as such in the regular function of the Dhatus.

  As a result of the above said effects, the man suffers from the following –

  excessive fatigue, emaciation and degeneration of the body, drowsiness, sleep and laziness, lack of enthusiasm, difficult and shallow breathing, loss of physical and mental faculties including memory and intelligence, loss of luster of the body such persons are fit for Rasayana Chikitsa.

  CONTRAINDICATIONS FOR RASAYANA (Su.ci. 30/4)

  Rasayana should not be administered to following seven persons- One who cannot control his mental faculties, who is lazy, one who is poor and unable to procure genuine medicine and expenses, careless, immoral, sinful, who disregard medicines

  If administered, Rasayana will give no beneficial effect because of following respective reasons. They are – ignorance, non commencement of the treatment, poverty, unstability of the mind, depending on others, non righteous deeds, inability to secure the genuine drug.

  SEASON AND AGE FIT FOR UNDERGOING THE RASAYANA CHIKITSA

  Caraka states that the person desirous of undergoing the Rasayana chikitsa by the Kuti Pravesika method should enter the Kuti in Uttarayana Kala (Ca.ci.1/1/21)

  As the Rasayana Chikitsa is meant to invigorate the body and the Dhatus, the treatment is preferably administered during Visarga Kala , when strength of the body will be at its best.

  Visarga Kala comprises of Varsha , Sharat, Hemanta Ritus . This is best for Vatatapika Rasayana.  The best age for Rasayana is ‘Purve Vayasi Madhye Va’.

  A Balaka or boy ,whose Dhatus are not completely developed  and a Vriddha , whose Dhatus have already started degenerating are considered unfit for Rasayana chikitsa by Susruta ,Vagbhata etc. but Caraka has not specified any age limit.

  CLASSIFICATION OF RASAYANA

  (A) Two types have been mentioned in Ca.Ci. 1/1/16.

  (i)  Kutipravesika

              (ii) Vatatapika

  This classification is based on the mode of administration. Kutipravesika is one in which Rasayana is given with person staying inside a closed Kuti whereas Vatatapika is that in which Rasayana is administered with patient exposed to Vata and Atapa. In other words, Kutipravesika is an indoor administration while Vatatapika is an outdoor administration of Rasayana.

  Dronipravesika is similar to Kutipravesika with slight modification wherein the individual is made to stay in a Droni (made out of Palasa) for six months consuming milk diet (Ca.Ci. 1/4/7).

  (B) Two types as mentioned by Dalhana based on their mode of action.

  (1) Samsodhana – ‘Dosasya Samsodhanadi Samsodhanam’

              (2) Samsamana – ‘Samsamanam Nagabaladi Prayogadikam‘

  Samsodhana and Samsamana, both are curative in nature. Samsodhana type of Rasayana expels the aggravated Dosas whereas Samsamana type pacifies the accumulated ones.

  (C) Three types as per Dalhana’s opinion.

  (1)       Kamya

              (2)        Naimittika

              (3)        Ajasrika

  This classification is probably based on the utility of Rasayana.

  Kamya Rasayana is subdivided into Pranakamiya, Srikamiya and Medhakamiya Rasayanas i.e. to increase the life span, to prolong the life span and to increase the cognitive abilities of mind respectively.

  “Naimittikam Vyadhinimittam” i.e., Naimittika type of Rasayana is nothing but Rasayana specific to a disease.

  “Ajasrikam Ksiraghrtabhyasadikam” i.e., Ajasrika Rasayana deals with daily intake of milk, ghee, etc. Rasayana so as to promote the body immunity.

  (D) Susruta has classified into four types

  (1) Sarvopaghata Samaniya

              (2) Medhayuskamiya

              (3) Svabhavavaydhi Pratisedhaniya

              (4) Nivrtta Santapiya

  In this, Sarvopaghata Samaniya deals with Rasayana to counteract the disease process. Medhayuskamiya is one by which an individual can increase his intellect and prolong his life. Svabhavavyadhi Pratisedhaniya is one which delays the onset of Svabhavika Vyadhis like Ksuta, Jara, Pipasa, Mrtyu, etc. and Nivrtta Santapiya Rasayana rebuilds the physical and mental faculties following their disturbance due to disease process.

  It can be further classified into five types based on their benefits (Caraka Sutrasthana, 4^th chapter).

  (1) Dirghayuskara – Jivaniya and Brmhaniya

              (2) Tarunyakara – Vayahsthapana

              (3) Balakara – Balya

              (4) Medhakara – Medhya

              (5) Rogahara – Roganut (specific to disease)

  ACARA RASAYANA

  One more Rasayana variety has been mentioned in Ca. Ci. 1/4/36 i.e., Acara Rasayana or Nitya Rasayana where in an individual follows Sadvrtta and Swasthavrtta strictly and gets the beneficial effects.

  Persons who are truthful and free from anger, alcohol and sexual indulgence; who do not indulge in violence and over exercise; who are peaceful and pleasing in speech, who practice Japa, Tapa, cleanliness, charity; who are stable and steady; who regularly offer prayers to Gods, cows, Brahmanas, teachers, preceptors and aged people; who are compassionate and merciful; who go to sleep and awake at regular time; who habitually take ghee and milk; who are experts in the knowledge of rationality; who are free from ego; whose conduct is good; who are not narrow minded; who love spiritual knowledge; who have excellent sense organs, respect for elders; who believe in the existence of Gods; who have self control and who regularly study Dharmasastras will get best out of rejuvenation therapy. If persons endowed with these qualities practice rejuvenation therapy, they get all the rejuvenation effects described above.

  In Manusmrti, it has been stated that

  Achara Labhate  Hiayuhu Acharadeepsitaha Prajah

  Acharadhanamakshapyamacharo Hantyalakshanam.

  following an Acara makes the individual live a long and happy life. By Acara Rasayana one can keep away the occurrence of ailments and prevent the onset of many fearsome diseases arising due to Prajnaparadha, Asatmyendriyartha Samyoga and Parinama.

  RASAYANA VIDHI

  Two varieties of Rasayana have been mentioned based on the mode of administration. They are –

  (a) Kutipravesika

              (b) Vatatapika

  Kutipravesika is done with persons taking Rasayana inside a specially constructed Kuti (Ca.ci. 1-1/16-24) person enters a specially constructed Kuti or room for the treatment and comes out only after the treatment is completed.

  The method is suitable to the persons who are rich and capable of procuring genuine medicines and sufficient man power as help, who is not suffering from any mental or physical diseases, who is having his mental faculties under control and who is independent of his time.(Ca.ci.1/4/27)

  Vatatapika is administered with individuals exposed to Vata and Atapa. i.e. in which the patient may expose himself to normal climatic factors . This method doesn’t enforce and restrictions like the former. This method is suitable to those who are not independent and who do not possess the capacity to procure facilities necessary for the former method.

  Kuti Praveshika method is the best and very difficult to undergo also.

  Construction of  Kuti

  Ca.ci.1/1/17-20, A.H.U.39/6,7

  The Kuti should be constructed on the north eastern side of the city, where the king, physicians, Brahmanas, Kshatriyas, Vaishyas and humble and good people reside,which is free from wild and poisonous creatures and thieves etc. and where the medicines and other apparatus necessary for the Rasayana Chikitsa are readily available. Vagbhata recommends the northern side of the city as the suitable site for the construction of the Kuti.

  The Kuti should contain a main of inner most room of sufficient width and height, where the patient resides during the total period of treatment, which is completely encircled by two outer rooms with good and concealed ventilation and impenetrable to smoke, dust, sunlight, snakes other wild animals harsh sounds etc. innermost room should be comfortable for the patient according to the prevalent climate and season. The Kuti should be provided with all kinds of medicines, accessories and attendants necessary for the treatment and with all amenities for the patient so that he need not come out of the room till the treatment is completed. The furnishings of the room should be pleasant to the patient. Opposite sex should not enter the Kuti during the treatment period. The attending physician should reside near Kuti.

  SUITABLE TIME AND METHOD FOR ENTERING THE KUTI

  Before Rasayana, person should be administered with Samsodhana and Samsarjana Krama (Ca. Ci. 1-1/25-28).

  Purvakarma before administration of Rasayana

  (A.H.u.39/12,Ca.ci.1/1/24, Su.ci.27/2)

  After the patient had entered the Kuti and before the actual treatment with the drug proper is commenced, the patient should be cleansed both externally and internally.

  If Rasayana is administered without Sodhana then it will be of no use just like coloring a garment which is unclean or stained cannot be appreciated (Su.Ci. 27/3-4; A.H.u.39/4).

  SAMSHODANA VIDHI

  Vagbhata indicates that the patient, before entering the Kuti for Rasayana Chikitsa ,should have finished Snehana,Swedana and Samshodana Kriyas and regained his strength with Samsarjana Kriya.(A.H.u.39/8.) but during these Purvakarmas also,the patient is not advised to expose himself to external climatic conditions.so it is always preferable that these treatments are completed inside the Kuti.(Tasyaam Samshodanaihi Shuddaha).After the patient is successfully treated with Sneha and Swedana Kriyas ,he should be subjected to Samshodana Vidhi. Eventhough the Samshodana Vidhi comprises of Panchakarmas here both Caraka and Vagbhata suggest an effective Virechana Karma only. The patient should be given a dose of the Churna made of equal parts of following drugs with jaggery for purgation. Harithaki, Amalaki, Saindava Lavana, Vacha, Vidanga, Haridra, Pippali, Sunthi these will produce an effective purgation (Ca.ci.1/1/24-28).

  SAMSARJANA KRIYA

  The Kayagni of a person naturally becomes dull after the use of emetics and purgatives (Su.ci.39/2). The Samsarjana Vidhi comprises of dietetics which gradually kindle the dull Kayagni. This is called as Peyadi Karma. The period taken for peyadi karma depends on the effect of Samshodana. According to Uttama, Madhya and Avara Shuddi the no.of days will be 7, 5 or 3 respectively. After the Samshodana and Samsarjana Vidhi patient should be given Yavanna for 7, 5 or 3 respectively depending on the Shuddi. (A.H.u.39/13). The individual should take Yavanna till Puranamala in Kostha is completely expelled. (Ca.ci.1/1/28).

  RASAYANA SEVANA VIDHI

  After the Kostha is completely cleansed with the help of the above said methods and the person has gained sufficient strength, he should be administered suitable Rasayana Dravya after considering the age, constitution and compatibility of the individual. (A.H.u.39/13;Ca.ci.1/1/28).

  RASAYANA VIBHRAMSA

  When all the restrictions laid down to be followed during Rasayana Chikitsa are not followed, especially in Kuti method, a condition known as Rasayana Vibhramsa is said to happen . Due to this the treatment will not yield the desired effect and other diseases may also develop. Then the Rasayana Chikitsa should be stopped and suitable treatment for developed disease should be administered.

  UTILITY OF RASAYANA

  Dheergamayuhu  Smritim Medamarogyam Tarunam Vayaha

  Prabhavarnaswaroudaryam Dehendriya Balam Param

  Vaksiddhim Pranatim Kantim Labhate Naa Rasayanam

  Labhopayohi Shastanam Rasadinaam Rasayanam. (Ca.ci.1/1/7-10)

  An ideal Rasayana prolongs life, improves memory and intellect, promotes health, and provides immunity against diseases thereby helps an individual to lead an energetic life. It improves luster and complexion of the body, tones the voice and speech, and increases the acuity of all the sensory and motor organs, vitality and vigour.

  Na Jaraam Na Ca Dourbalyam Naturyam Nidhanam Na Ca

  Jagmuvarshasahasrani Rasayana Para Pura

  Na Kevalam Dhirgamihayurashanute Rasayanam Yo Vidhivannishevate

  Gatim Sa Devarishinishevitam Shubam Prapadyate Brahma Tadheti Cakshayam

                                                                                                  (Ca.ci.1/1/77-80)

  Rasayana keeps away Jara; removes Daurbalya; cures diseases and overcomes even Mrityu and person lives for thousand years. The individual not only gets his life span prolonged but also attains salvation.

  In Astanga Samgraha and later classics, instead of Pranati, Vrsata was mentioned i.e., Rasayana can also impart Vrisya properties (A.S. U. 49/3-4).

  By Rasayana, the Syama (dark) complexion can be turned into Gaura (fair) complexion and its withdrawal causes the other way.

  Rasayana wards off old age, cures diseases, prolongs life span, gives strength to Caksuradi Indriyas, improves immunity against diseases and acts also as Vrisya.

  With the help of Rasayana, Japa, Tapa and Yoga, one can overcome even death. Rasayana, Tapa etc. will cure, with their Prabhava etc., the diseases which are considered incurable.

  The diseases which had shown even the imminent signs of death can be superseded by the administration of Rasayana or by performing Japa, Tapa etc.

  By undergoing Rasayana, the ailments arising as a result of Viruddhasana can be overcome.

  While explaining Janapadoddhwamsa Vyadhis, Caraka has given that by Rasayana, one can prevent the onset of Maraka Vyadhis (Ca. Vi. 3/12-18).

  In Ca.ci. 1-4-13, a reference is mentioned regarding benefits of Rasayana such as Balya, Jivaniya, Brmhaniya and Vayahsthapana.

  Dalhana commenting on Su.Ci. 27/1-2, says that

  Vardhaka               –            means which increases

  Sthapaka                –           means which stabilises and

  Apraptaprapaka    –    means which gives additional endowments.

  So here Vardhaka is nothing but Ayurvardhaka i.e., prolongation of life span. Sthapaka stabilizes the youth of an individual by improving health status and increasing body immunity against ailments. Apraptaprapaka means fulfilling the nourishment needed thereby increasing body tissue elements resulting in increased immunity and person will be endowed with additional features. All these three here serve the purpose of Swasthyaraksana.

  Most of the Rasayana Dravyas have either Madhura Rasa or Madhura Vipaka (Ca. Su. 26/43-1). Such drugs when used give benefits to the body in the form of –

  Increasing Rasa, Rudhira, Mamsa, Meda, Asthi, Majja, Ojas and Sukra, Increasing longevity, soothes sense organs, Promotes strength and complexion, Improves the integument, Promotes healthy hairs, Improves voice, Increase strength, Soothes, Invigorates, Nourishes, Promotes body mass, Gives stability to the body.

  From the foregoing lines, it is observed that majority of Rasayana Dravyas has prophylactic property improving the immunity of the body and in turn lengthening the life span.

  One can get ample references regarding curative effects of Rasayana in the classics along with their health promoting effects. Some of them are Aindra Rasayana, Pippali Rasayana, Bhallataka Rasayana (in Kustha, Arsas), Ayo Rasayana (in Mahakustha), Tuvaraka Rasayana (in Madhumeha), Somaraji Kalpa (in Kustha – A. S.U. 39/ ), Lasuna Kalpa (in Vatavyadhi), Guggulu Kalpa, Silajatu Kalpa, Vrddhadaru Kalpa, Sarpirguda (in Ksataksina), Yogaraja (in Pandu), etc.

  Factors to be avoided during Rasayana (Ca. Ci. 1-2/3)

  Aharaja

  Substandard diet,Sour, salty, pungent and alkali, Dry vegetables and meat, Derivatives of Sesame, Germinated cereals and pulses, freshly harvested, Contradictory, unwholesome, dry, Abhisyandi food, Softened, heavy, putrid and stale food, Irregular food intake and food taken before the digestion of earlier food, Alcoholic drinks

  Viharaja

  Day sleep,Regular sexual intercourse,Irregular and excessive exercise ,Over work

  Manasika

  Excess fear, anger, grief, greed and infatuation. If these were followed, then the muscles become flabby, joints become loose, blood becomes afflicted and fat gets liquefied. In such persons, marrow does not remain intact inside the bones, there occurs impairment in the ejaculation of semen and Ojas gets diminished. In such circumstances, person feels exhausted, languid and fall victim to excess sleep, drowsiness and laziness. He loses enthusiasm, becomes dyspnoeic, incapable of physical and mental work. He loses memory, intellect and complexion and becomes an abode of diseases. Thus, he fails to enjoy the full span of his life.

  SPECIAL QUALITIES AND MODE OF ACTION OF RASAYANA

  Rasayana by its action, removes the impurities (Malas) located in the tissue elements (Dhatus) causing the enhancement of Agni in each Dhatu. Enhanced Agni causes restoration of respective Dhatus in quality and their improved quality leads to perfect health and longevity in the human being. There are mainly two opinions regarding the mode of action of Rasayana which are as follows :

  Controlling the formation of tissue elements (Dhatupaka) by Rasayana and by removing the vitiation from different channels.

  (1) Tissue formation

  The body is maintained by the continuous process of destruction of old elements and formation of new elements. This process mainly depends upon the amount of food one takes and the condition of Agni of each tissue elements (Dhatus). Role of Agni is very important as the bodily elements get deteriorated when the Agni is increased. During the old age, this destructive process is very rapid, even if the subject takes enough food leading to weakness of the body. At such a stage, if a Rasayana drug is used, it controls the Dhatupaka. Thus, Rasayana maintains the proper Dhatupaka and brings back the lost vitality of the body.

  (2) Removing vitiation from different channels

  Two functions are attributed to Srotas

  (i) Absorbed food materials are carried to the site of metabolism through Srotas.

  (ii) Ejection of waste products resulted due to the process of metabolism.

  Through the two functions, Srotas play an important role in maintaining the proper health of the body, when it is not afflicted by vitiated Doshas (Ch. Vi. 5/7). In the process of Samprapti, aggravated Doshas are circulated in the body and produce the disease. When it gets obstructed by a vitiated Srotas (Viguna Srotas), then such an

  obstruction is also responsible for lowering the resistance power of the body which leads to the improper formation of tissue elements and weakens the body. So in any disease, Srotovaigunya is common.

  Treatment should be done to remove this Srotovaigunya. This can be achieved by administering Rasayana therapy. The term ‘Rasayana’ itself indicates that it is a substance which helps in the free circulation of Rasa through its channels without any obstruction i.e. Rasa + Ayana. Ayana here means Marga i.e. pathway. So it can be seen that Rasayana is doing a dual role in removing the obstructions in the    pathways (Srotovaigunya) and taking the nutrient materials to the respected Dhatus leading to the regaining of the lost resistance power of the body. Strength, colour and longevity of the body can also be achieved by Rasayana, Caraka says that there are 3 main factors necessary to bring back the strength, colour etc. which are lost through the catabolic activities of the body. These are the equilibrium of Agni of Dhatu, Vayu and Srotas respectively (Ch. Su. 28/3).

  Caraka considers 8 factors responsible for the process of digestion and metabolism. There Vayu is also considered as a main factor. Rasayana has got the capacity to control Vayu.

  “PURVE VAYASI MADHYE VA”

  Every Acarya is having more or less the same opinion on different phases of life. Almost everybody marked the upper limit of Balyavastha as 16 years with the exception of Caraka, according to whom it runs up to 30 years. Still, the activities during Balyavastha are same in the view of all Acaryas. Similar is the case with Madhyamavastha.

  Once born, every individual has to crawl through all the phases of life. It is a natural phenomenon which cannot be stopped. Nobody wants to remain in the same Avastha for a long period, to be precise, in Balyavastha and Vrddhavastha. Both of the phases press the individuals to be dependent on others. Moreover, his body functions are far from normalcy which may bring any untoward effects to the body. Both childhood and late adulthood are more prone to different ailments because of body’s decreased immune system. To make an individual more resistant to disease process (or to make him more healthy), anabolic activity has to be raised/improved.

  Anabolism and catabolism are the active life processes which make (help) the body keep going. Activity of anabolism is more in childhood, thus makes the body grow. With advancing age, anabolism becomes static, in the sense, it is counteracted by equally powerful catabolism. Further increase in age witnesses the dominance in the activity of catabolism leading an individual to some unfamiliar situations. The concordance of both these is seen in early adulthood / middle age which happen to be the golden period of life of every individual. Almost every individual wants this phase of life to remain as it is, but it is impossible. Though everybody knows that death is inevitable, they try to overcome that. After knowing that it is a waste of time to ponder on overcoming death sages found an alternative so that they can postpone the facing of death. Even after discovering that alternative, so called Rasayana, they became confused when it should be administered so as to get more beneficial effects and delay the onset of ageing. So, they studied the whole universe in detail and arrived at a conclusion that it yields its maximum beneficial effects in early adulthood.

  Being unable to overpower the death, they secured the knowledge of remaining in a healthy state as long as possible; younger and to be active for a long period. So, up till the middle age there will be incessant activity of growth and development of body tissues, because of preponderance of anabolism. Therefore, Rasayana on administration enriches the whole system of body, thus providing Balya, Dhatuvrddhikara, Brmhaniya, Prinana, Jivaniya, Medhya, Indriyaprasadana effects.

  Acarya Caraka didnot specify to whom or at what age Rasayana should be administered to an individual. But, Susruta, Vagbhata and later Acaryas have considered this factor. Susruta and followers have mentioned that Rasayana should be given either in Purva Vayas or in Madhya Vayas.

   Purvevayasi Madhye Va Manushasya Rasayanam

  Arunadatta commenting on the same quotation mentioned by Vagbhata (A.H.U. 29/3) says that – Prushasya Adhye Vaysi Atibalyatikranta Matra i.e., the period after crossing the phase of childhood.

  ‘Kairali‘ commentary of Astanga Hrdaya opines that –

  Purve Vayasi Adyavayasi; Atibalye Atikrant  Ityarthaha, Va Athava Madhye Vayasi Youvane; Balyavardhakyayoho Tannishedatvaditi Bhavaha.

  Purva Vayas means the stage that appears after childhood and Madhya Vayas is early adulthood and he says that in Balya and Vardhakya, Rasayana is not advised.

  Sivadasasena opines in his commentary “Tattvacandrika” on Cakradatta that

  Purve Ityadou Purve Iti Youvana Praveshe; Madhye Iti Youvanaseshe

  Purva Vayas is not Balyavastha, but that phase of life wherein an individual reaches or enters Yauvana (youth) and Madhya Vayas is the remaining period of Yauvana.

  Yauvana, accordng to Susruta (Su. Su. 35/29) lies between twenty and thirty years of life. Cakrapani, commenting on this says that ‘Yauvane Managvardhamanata’ i.e., there will be little or slow growth of the body. Caraka also agrees with this by saying that total growth and development will be incomplete up to thirty years. So, Rasayana administered during the earlier phase of Yauvana can increase the nourishment to all Dhatus thereby improving the defense system of body.

  ‘Yauvana Sese’ is considered to be Madhya Vayas. This phase of life is endowed with complete growth and development of all body tissues as well as total functioning of mental faculties. The individual will be having good strength and there will be no deterioration of tissue elements. In such a stage, Rasayana administrated can boost the immune system and delay the ageing process.

  WHETHER RASAYANA IS CONTRAINDICATED TO BALA AND VRDDHA?

  In Bala, all Dhatus will be in developing stage and Bala will be Sukumara (tender), Aklesasaha (cannot bear any stress),  Asampurna Bala (less body strength). Ajatavyanjana (unestablished body functions). The quantity of food and dose of medicine were increased yearly so as to make the child’s digestive system adapt to normal adult quantity / dosage. If Rasayana is given to children, then they will not be in a position to cope with the potency of drug.

  This is the quotation found somewhere in the books as mentioned by Sivadasasen in his commentary on Cakradatta. It suggests that Rasayana will be of no use in old aged persons because of deterioration of body tissue. This was fully supported by Susruta i.e.,

  Sa Anna Raso Vruddhaanaam Jarapakwa Shariratwad Na Prinano Bhavati.

  Dalhana commenting on this says that nourishment to Dhatus will be minimum in old age and it just supports the life.

  No Acarya have told that Rasayana should not be given in Vrddhavastha. But it is clearly understood that Vrddhavastha is not the proper age for the administration of Rasayana because after sixty years naturally there occurs the declination of body functions. As a result, the assimilation, absorption and movement of essence to all Dhatus get diminished leading to incomplete achievement of the desired effect. Moreover, the definition “Yajjaravyadhividhwamsi”,where Jara means not Kalaja Jara, but Akalaja Jara. In Akalaja Jara, one can revert the process by Rasayana which is clearly told by our Acaryas. But no reference is found that Rasayana stops Kalaja Jara. (It is similar to the concept that administration of growth hormone does not cause further growth after the closure of epiphyseal ends of bones). Once Kalaja Jara which is Svabhavika (natural phenomenon) sets in, then there is no question of stopping or reversing it because catabolic rate already has taken the upper hand. Hence, Vrddhavastha does not get the fruitful effects of Rasayana. Then one may question how the Sage Cyavana was turned from old to young. Sivadasasen once again clarified it by saying that effect was not only because of Rasayana but also because of continuous penance along with Rasayana.

  Another factor which can be the cause for minimal effect of Rasayana is the presence of Virodhaka Bhava and because of this Virodhaka Bhava, in old age, Rasayana Dravya does not render the essence necessary for all Dhatus thereby reduces the formation of Prasasta Dhatu.

  Sodhana is generally conducted before the administration of Rasayana in all individuals. All Acaryas agree with the point that Sodhana is contraindicated in Bala as well as in Vrddha, because Sodhana results in Ksaya of Dhatus, Agni and Deha Bala which is usually restored by Samsarjana Krama.

  In almost all occasions, Sodhana is performed using the drugs having properties like Katu – Tikta Rasa, Usna Virya, Usna – Laghu Guna and Usna Vipaka. Balyavastha, dominated by Kapha, most essential for the anabolic activity or Dhatu Vrddhi, is having the properties exactly opposite to those mentioned above. So, they counteract the activity of Kapha thereby slows down the process of anabolism. On the other hand, Vrddhavastha, dominated by Vata is having the properties similar to the above mentioned ones. So, they catalyze the activity of Vata resulting in increase in the process of catabolism.

  In Balyavastha, there will be development of Dhatus and Agni will not be functioning to its optimum. So, Sodhana leads to destabilization of whole body functions and derangement in Agni, eventually hampering Dhatu Vrddhi or Upacaya of Dhatus. Once Upacaya of Dhatus gets stopped or reduced, then complete development of whole body cannot be expected. In Vrddhavastha, all Dhatus will deteriorate progressively. Naturally, there will be less strength and there is dominance of Vata as well. Administration of Sodhana leads to further decrease in Dhatus and Vata gets increased which in turn, affects the Dhatus further as Vata contributes largely for the occurrence of Dhatu Ksaya. Hence, in Balya and Vrddhavastha, Rasayana given to the individuals after Sodhana will not definitely give the desired effects.

  ROLE OF AGNI IN PROCURING THE DESIRED EFFECTS OF RASAYANA

  Caraka (Ca. Ci. 15/3) says that Jatharagni (Dehagni) is the base for Ayu (longevity), Varna (complexion), Bala (strength), Arogya (positive health), Prana (elan vital), Utsaha (enthusiasm), Upacaya (anabolism),  Prabha (lustre), Agnis (Dhatvagnis), Ojas and Tejas (energy). He further stated that if Agni becomes destroyed then the individual loses all the mentioned features; if normal, lives longer without any ailment and if impaired (either of Manda, Visama, and Tiksna) then becomes diseased. Hence, everything is dependent on Agni. The same has been quoted in Sutrasthana as –

  Balamarogyamayuscha Pranaschagnou Pratisthitaha.

  Though Ahara is the root for every living being, it still depends on Agni.

  Any substance, either Ahara or Ausadha passes through the same stages of Avasthapaka. They first come in contact with Jatharagni and then with respective Bhutagnis and Dhatvagnis. The digestion of food by Jathargani results in the breakdown of food into five distinct physio-chemical groups viz. Parthiva, Apya, Taijasa, Vayaviya and Nabhasa. Jatharagni is stated to ignite the Agni present in each of these and the respective Agni digests the substances of that group (Ca. Ci. 15/13). This renders food substances fit for being assimilated into the substances present in the Dhatus after they have been subjected to the action of Dhatvagnis.

  Caraka has quoted in Sutrasthana 28/3 that wholesome foodstuff ingested in four fold manner, having been digested by Antaragni, is followed by further Pakas under the influence of Bhutagni. They are subjected to further Pakas, by Dhatvagnis, subject to the condition that Dhatusma, Dhatuvaha Srotamsi and Maruta are not impaired and Dhatu Paka is proceeded with inexorable Kala. Dhatvaharas thus formed confer upon the organism strength, complexion, happiness, longevity and provide energy to Dhatus.

  Commenting on this Cakrapani says that Rasadi Dhatus which are always destroyed are being replaced by Dhatvaharas, derived from the four kinds of nutrition ingested. In his view, the Rasadi Dhatus are lost in catabolic processes and such losses are made good by anabolic events. He further stated that Sarira Dhatus which are destroyed by their own Agnis are replenished by four kinds of food ingested.

  Foregoing lines showed how Agni is responsible for everything. All the positive aspects of life are endowed only when Agni functions normally (Ca. Ci. 15/3-4). Because of Samagni, digestion takes place properly forming Sara and Kitta. Saramsa nourishes all Dhatus and Pancendriya Dravyas while Kittamsa, all Malas like Sveda, Mutra, Purisa, Vata, Pitta, Kapha etc. This Sara Kitta Vibhajana and further, nourishment has been explained in the form of three different Nyayas by our Acaryas such as Ksira Dadhi (Sarvatma Parinama), Kedara Kulya and Khale Kapota Nyayas.  Jatharagni renders support to Bhutagnis and Dhatvagnis to carry out their action properly. Hence, Agnis (all the thirteen) should function normally so as to get maximum benefits of either Ahara Rasa or Bhaisajya like Rasayana Dravyas. In Balyavastha, Kapha dominance is seen. Pitta will be in Vardhamanavastha whereas Vata will be in Ksayavastha. Agni will be weak. So, anything ingested will lead to improper metabolism leading to the formation of Ama and Apacayatmaka Dhatuvrddhi takes place. (Therefore, in Balyavastha, quantity of food or dose of medicine are less in comparison to those for adults so that they should be in a position to cope with them and get the benefits). In Vrddhavastha, Agni will be strong along with the dominance of Vata and Kapha in Ksinavastha. So, Agni needs more Indhana and if it is not supplied then it starts digesting Dosas, when scarcity of Dosas occur then it starts digesting Dhatus and when they also become scarce, then Agni destructs the Prana (A.H.Ci. 10/92).

  In old age, Dhatvagnivrddhi is seen because of aggravated Vata. The normal quantity of food gets digested easily and the individual will feel healthy till the completion of digestion. Later, discomfort arises. If, to compensate more Indhana (Ahara) is supplied then it causes Avarana of Agni resulting in sluggish activity of Agni (A.H.Ci. 10/80-82). Hence, Rasayana administered during childhood (presence of Dhatvagnimandya) and late adulthood (presence of Tiksna Dhatvagni) will give no beneficial effects.

  On the otherhand, Yuvavastha or Madhyamavastha is having dominance of Pitta and Agni will be in proper condition. It requires proper amount of substances and the metabolism takes place properly causing transformations of ingested material to Dhatus.

  Srotas, the body channel which carries the metabolites to different tissues of the body also provide much to the effects of Rasayana. In childhood, whole body structures including tissue elements are not fully formed and Srotas are not fully distinct. So, the essence of ingested substances may not reach their minutest targets. In Jaravastha, all the tissue elements including Srotas become weak functionally. Formation of atheromatous plaque within and hardening of Srotas in old age is quite common resulting in reduction in elasticity. Due to this, Sara will not be propelled further towards the tissue elements depriving them of their requirements.

  To sum up, the whole Sarira of an individual will not get the effects of Rasayana to its optimum in Balyavastha and Jaravastha for the aforesaid views and maximum benefits can be observed in Madhyamavastha.

• MODERN PRACTICES IN RASAYANA CHIKITSA

  1) Field Study on Rasayana Kuti models

  Kuti visit and interview with physician who performed Kuti Pravesika Chikitsa :

  Site 1

  Dr.Sethumadhavan, Padinjarekkara Hospital and Research Center, Ottapalam, Kerala.

  Kuti was constructed consulting the Vaastu experts and the doctor has refered Rasa Shastra text Anandakanda for Kuti Nirmana. In that text it is given that Kuti can be constructed using bricks, wood and lime stone.  Kuti is constructed in the Eeshana direction and roof is placed high. The Kuti is made in square shape. Trigarba Kuti is surrounded by another square shaped wall, distance between the walls are around 3-4ft. Basement of Kuti is made up of clay. Floor is made of sand and lime stone. Walls are made of bricks and lime is painted. Inside the walls different types of Navaratnas, Tantric Yantras, Bhasmas are placed. Flow of air and sun light is regulated by means of small holes on the walls. In the outermost wall there are 169 holes, outer wall of Kuti has 84 holes, middle one has 64 and innermost has 21. Door of the outer layer is faced to Prak (east) Dik, 2^nd layer to Shiva Dik (north) and innermost layer to Yamya (south). Ceiling of Trigarbha Kuti is made of teakwood and above that Ushira is kept and roofed with mud tiles. Inside the Kuti wooden cot made of Neem is kept for the patient. And ghee lamp is lit constantly.

  According to the doctor, child is born out of Garbhasaya likewise the person under going Kutipravesika is also brought back to Garbhavasta and he is born again with the superior quality of  Dhatus (‘Punar Garbhasya Pravesha’). That is why the Kuti is called Trigarbha Kuti. The Kuti is made in three concentric layers. Square shaped innermost layer is the Trigarbha sanctum sanctorum. The person undergoing Rasayana Chikitsa is made to stay here. In the middle or 2^nd layer toilet facilities are made for the patient. In the outer most layer facilities for 2 attendants are made. The person undergoing the treatment can call these attendants by ringing the bell which is kept inside the Trigarbha Kuti. Only the physician and attendants are permitted inside the Kuti.

  Basement stone was laid by Swami Neeleshwarananda of Kashi. It took 6yrs to construct the Kuti. Kuti is of 3200sq.ft. And Mrityunjayabhairava Avahana was done into the Kuti.

  Kutipravesika Rasayana Chikitsa was performed on Mahat Yugal Sanarnji Maharaj of Giriwar Ashram Mount Abu, Rajasthan. He was one among the many who witnessed Rasayana Chikitsa done in 1938 on Madan Mohan Malavya Of Banaras Hindu University. Maharaji was 91yrs of age, brave, healthy and willing to undergo the treatment. According to the Dr.Sethumadavan the minimum time required for this treatment is 30days because Antya Dhatu Poshana takes place within this time. While maximum advocated time according to him is 270 days i.e. One Garbha Kala. But for Maharajji the time period was decided as 45 days. He entered the Kuti on 4|4|2011, 6.30 am and remained there untill 3|6|2011. He was made to enter the Kuti after doing Rudra Homa.  Before that he had under gone Snehapana and Panchakarma procedure advised for him outside the Kuti.

  Amalaki rasayana was selected because according to the doctor it does Asthi Poshana. Amalaki’s were was taken in a Palasha wood as per reference Ca.Ci.1/1/75. And Rasayana was made.He was given Amalaki Rasayana along with milk for 45 days. Cow from which milk was taken was fed with Amalaki Rasayana for one month. Milk was prepared according to Ksheerapaka Vidhi in a silver vessel. Rasayana was given at 5.30am and 6.30pm. The dose was regulated according to the need and capacity of the patient, 45 to 100gms was given at a time.

  During these whole course of  Rasayana Chikitsa, Parthiveswara Puja was performed every day. Shiva Linga was made out of black clay every morning which was collected from Nila river and Linga was made and whole day Pujas, Archana, Dhara and Avahana were done on it. By the evening Ucchadana and Visarjana of these Linga was done i.e. it was immersed in river daily in the evenings after the Aarthi. On the last day of Rasayana Vidhi, Rudra Yagna was performed and Yagnopaveeta was distributed to people gathered.

  In addition to this yogi, Dr.Sethumadhavan has conducted kutipravesika Rasayana to 4 people. All of them were given Cyavanaprasha Rasayana. He has tried it on 2 female patients also who has attained menopause. One of them had hypothyroidism which was said to be under control after the treatment. She was inside kuti for 30 days. Other patient was a diabetic, Cyavanaprasha Rasayana was prepared without adding honey and sugar, she is said to have recovered from diabetes completely. Other person was a male of about 45yrs, he was suffering from tremors of unknown etiology and he also recovered after 35 days of Kutivasa. According to the doctor, follow ups he is getting from his patients are very much rewarding, most of them are healthy. A sense of well being of body and mind is a common feedback. Complexion and strength of patients have increased tremendously. Lack of proper documentation during treatment period and follow up sessions is a shortcoming to understand the facts in detail.

  Site 2

  Dr.Raviraj Kadle, Ashwini Ayurdhama, Kumta, Karnataka.

  Kuti was constructed   keeping in mind the following points specified by Acaryas.

  Rithu sukha i.e. favorable to the climatic conditions of the place, especially should not get over exposed to breeze, noise, light, dust etc. It should be full proof to wild animals, insects, reptiles etc. He has kept an exhaust fan inside the kuti to maintain the air circulation. He had also kept in mind ‘Pravata Ekadesaam’ (A.S.u 4/49).He has made alteration in Kuti for 2 times in the Ist  the construction – the  inner Kuti  had 3 roofs , middle layer had 2 roofs and 3^rd layer had 1 roof that means it was made one inside the other. Conical roof is made of arecanut wood and cane rope.  Inner Garbha floor area is 18 × 18 ft, width between 1st and 2^nd layer is 3ft and the 3 rd layer is also placed 3ft apart. Innermost door is placed in the east direction, 2^nd door in west direction and outer door in the east. The door is 4ft high. Apart from these 3 layers there is an outermost wall which is constructed in square shape. The Trigarbha Kuti is placed inside this layer.

  This plan was altered after some months the roof was changed from conical shape to plain flat shape. All the layers of Kuti had 3windows each measuring 3×4ft.

  According to the doctor, north eastern direction is the best for Kuti construction because the energy in this area will be high. He has visited northern part of India and Himalayan valleys to study the house construction of that regions. The houses constructed in Himalayan valleys are thick walled with small windows and construction is such that there is minimal air circulation inside. The Acaryas have told this type of constructed of Kuti because while going through the history we can find that most of them belonged to northern part of India and must have adopted the Kuti construction to escape from extreme climatic conditions like snow fall.

  The doctor has constructed the Kuti considering the climatic conditions of his place. He has provided light by means of a ghee lamp because he feels that so much energy will be lost in fighting with the darkness. And moreover it should be ‘Samspastam Manasaha Priyam’.

  From his researches he has concluded that rammed earth construction is the best. Mud, molasses, hay cut into small pieces, clay, white part of the egg, lime these are mixed and fermented for 8 days. Every day only 1 ft is constructed and dried. The buildings constructed this way can last for around 200yrs.

  According to the doctor Samshodana should also be done inside the kuti. He has done Kuti Praveshika Rasayana for 11 patients. The doctor himself has undergone Medhya Rasayana with Mandukaparni Swarasa for 20 days. 100 ml of Mandukaparni was taken with 100ml of milk at morning 7.30. After 5 days he had increased the dosage to 200ml for 5 days but he suffered from burning micturation, so the dose was again brought back to 100 ml. He was taking rice, fruits, milk etc at 1pm and did Japa, meditation and Sandya Vandana inside the Kuti. He had to come outside after 20 days because of some personal commitments. But the results he got were rewarding, he could easily recollect the Slokas without much strain and he feels that his memory has improved and also noticed clarity of voice.

  In a male patient of about 45 yrs, complaining of obesity and gynecomastia, Chandraprabha Vati was given, maximum dose was upto 30 tablets per day. He lost around 20 kgs and claims wellness of body and mind. In a patient of 55yrs, suffering from some eye disorder he gave Saptamruta Loha starting from 10 tablets upto 30 tablets.

  In other patients he had given Brahma Rasayana, Shatavari Rasayana,Amalaki Rasayana etc. Amalaki Rasayana was made by specially placing Amalaki inside the Palasha wood and preparing as per classical method.

  The doctor advices his patients to take fruits, milk and rice inside the kuti eventhough Acaryas have told ‘Annannabhuk’, he quoted Gangadar Rai’s commentary ‘Phalamuladi Khadayeth’.

  Dosage was fixed depending on the Agnibala. In addition he says that dosage can be fixed only by practice. Best time according to the doctor is Uttarayana Kala. He has found best results using single drugs. For people who were allergic to milk more of fruit diet was given. Another important thing he advices the patient is to use only hot water even for washing the hands for which he quotes ‘Sheetatoyam Na Sparsham Na Paninamapi’.

  Site 3

  Dr.Biju, Viva Ayurveda, Vanniyamkulam, Palakkad, Kerala

  According to the doctor a middle level management is only possible in modern times, so the doctor advises Kutipravesika and Vatatapika Rasayanas depending on the Agni Bala and Deha Bala. Patient has to remain inside the Kuti for 7 to 14 days or more depending upon the condition of the patient. Now-a-days the Manobala and Satva of the patients are very less and we cannot find many patients with criteria told by Acaryas so depending on the Yukti of physician patient can be treated.

  In this hospital Kuti was made with Istika and mud, ceiling is of wood and roof is thatched with hay. Flooring was done with red oxide. Innermost layer is 14×14ft and distance between the wall of innermost layer and 2^nd layer and that of 2^nd layer and 3^rd layer is 3ft. There is no outermost wall constructed around the Trigarbha Kuti.

  Shiva Gulika is mainly used for Rasayana Chikitsa, along with this Ksheeraanna is given to the patient. Patient is advised to practice meditation, hear slow music etc.

  He also says that even when the patient is advised with Vatatapika Rasayana he advises them to stay inside the kuti for 5-6hrs practicing meditation, japa etc.

  Site 4

  Nirmalananda Giri Swamiji, Paliyil matam, Ottapalam, Kerala:

  Swamiji is a 79 yr old, dynamic Ayurvedic practitioner who consults around 300 patients every day. He advocates Rasayana chikitsa to patients, mainly Vatatapika Rasayana. He had treated a psoriasis patient with Kutipravesika Chikitsa and results were benefiting. Kuti was constructed with mud and roofing was done with hay. This was a temporary settlement which was demolished after the treatment period so during the study the scholar was not able to see the Kuti. For patients who cannot afford Kuti Pravesha, he advises to stay inside home and take Rasayana following strict Pathya.

  According to Swamiji, the three Garbhas of Kuti signifies Satva, Rajas and Tamas and it is also like the 3 Kala Avarana of Garbha . So when a man is subjected to this treatment he is born again all fresh and new, breaking all his Avaranas (Punarsrusti).

  According to him every matter in the universe has some Prana or energy in it. Istika and materials made of mud are in there Shaishava Avastha, marble and stones are said to be in their Vardhakya Avastha . The ageing process of the people residing in mud buildings is slow compared to those residing in buildings made of stones, marble etc. The buildings made of stones have less Prana. So the Kuti should be constructed with mud, bricks etc.

  Site 5

  In some places the physicians are constructing temporary Kuti and once the treatment is over it is demolished. In one place it was constructed with dry coconut leaves made into mat as walls and roofing is done with hay straw. Since all these treatments happened before the period of thesis work the scholar couldn’t visit the site personally.

  2. A list of market available Rasayana preparations of Brihatrayi

  The list was made by referring the catalogues of main  Ayurvedic drug manufacturing companies.

  SINGLE RASAYANA DRUGS IN CHARAKA SAMHITA

  S.N	RASAYANA DRAVYA	BOTANICAL NAMES	REFERENCES	PARTS USED
  1.	Haritaki	Terminalia chebula	Ca.ci.1/1/25	Fruit
  2.	Amalaki	Emblica officianalis	Ca.ci1/2/8	Fruit
  3.	Sankhapuspi	Convolvulus pluricaulis	Ca.ci.1/3/30-31	Mula
  4.	Mandukaparni	Centella asiatica	Ca.ci.1/3/30-31	Samula
  5.	Madhuyasti	Glycyrrhiza glabra	Ca.ci.1/3/30-31	Mula
  6.	Guduci	Tinospora cordifolia	Ca.ci.1/3/30-31	Kaanda
  7.	Pippali	Piper longum	Ca.ci.1/3/32-35	Fruit
  8.	Silajitu	Bitumen	Ca.ci.1/3/48-65
  9.	Kakamaci	Solanum  nigrum	Ca.ci.27/90	Samula
  10.	Vidarikanda	Ipomoea paniculata	Ca.ci.27/120	Kanda
  11.	Bhallataka	Semicarpus anacardium	Ca.ci.1/2/13-22	Fruit
  12.	Bala	Sida cordifolia	Ca.ci.1/2/12	Mula
  13.	Atibala	Abutilon indicum	Ca.ci.1/2/12	Mula
  14.	Sweta chandana	Santalum album	Ca.ci.1/2/12	Kaanda
  15.	Krsna agaru	Aqualaria agallacha	Ca.ci.1/2/12	Kaanda
  16.	Dhava	Anogeissus latifolia	Ca.ci.1/2/12	Bark , Heart wood, Gum
  17.	Tinisa	Ougenia dalbergioides	Ca.ci.1/2/12	Kaanda ,twak
  18.	Khadira	Acacia catechu	Ca.ci.1/2/12	Kaanda sara, Twak
  19.	Sisama	(?)	Ca.ci.1/2/12
  20.	Asana	Pterocarpus marsupium	Ca.ci.1/2/12	Kaanda
  21.	Jivanti	Leptadenia reticulata	Ca.ci.1/2/12	Mula
  22.	Mukta (rasna)	Alpina galangal	Ca.ci.1/2/12	Mula
  23.	Sweta(aparajita)	Clitoria ternatea	Ca.ci.1/2/12	Mula
  24.	Atirasa	Asparagus racemosus	Ca.ci.1/2/12	Mula
  25.	Sthira	Hemidismus indicus	Ca.ci.1/2/12	Mula
  26.	Punarnava	Boerhavia diffusa	Ca.ci.1/2/12	Samula
  27.	Guggulu	Commiphora mukul	Ca.ci.28/241	Niryasa
  28.	Nagabala	Sida veronicaefolia	Ca.ci.1/2/12	Mula
  29.	Ksira	Cow’s milk	Ca.su.25/38
  30.	Ghrita	Cow’s ghee	Ca.su.25/38

  RASAYANA YOGAS IN CHARAKA SAMHITA

  S.N	Rasayana yoga	Reference	Market availability
  1.	Brahma rasayana	Ca.ci.1/1/38-57-58	Y
  2.	Chyavana prasa	Ca.ci.1/1/58	Y
  3.	Amalaki Rasayana	Ca.ci.1/1/62-74	Y
  4.	Haritakyadi rasayana	Ca.ci.1/1/76	Y
  5.	Amalaka ghrita	Ca.ci.1/2/4	Y
  6.	Amalakavaleha	Ca.ci.1/2/7	Y
  7.	Amalaka churna	Ca.ci.1/2/8	Y
  8.	Vidangaavaleha	Ca.ci.1/2/9	Y
  9.	Amalakayasa brahma Rasayana	Ca.ci.1/3/3-6	–
  10.	Lauhadi Rasayana	Ca.ci.1/3/15-23	Y
  11.	Indra Rasayana	Ca.ci.1/3/24-29	–
  12.	Pippali rasayana	Ca.ci.1/3/32-35	Y
  13.	Triphala rasayana	Ca.ci.1/3/41-45-47	Y
  14.	Indrokta Rasayana	Ca.ci.1/4/6	–
  15.	Brahmi ghrita	Ca.ci.10/25	Y
  16.	Panchagavya ghrita	Ca.ci.10/17	Y
  17.	Maha panchagavya ghrita	Ca.ci.10/18-24	Y
  18.	Agastya haritaki	Ca.ci.18/57-62	Y
  19.	Sata paka –sahasra paka bala taila	Ca.ci.29/119-120	Y
  20.	Kamsa haritaki	Ca.ci.12/50	Y
  21.	Silajitu vataka	Ca.ci.16/87	Y
  22.	Abhayaamalaki Rasayana	Ca.ci.30/148	Y
  23.	Bhallataka Rasayana	Ca.ci.1/2/13-22	Y

  SINGLE RASAYANA DRUGS IN SUSRUTHA SAMHITA

  S.N	RASAYANA DRAVYA	BOTANICAL NAME		REFERENCE	PARTS USED
  1.	Haritaki	Terminalia chebula		Su.su.44/62-63	Fruit
  2.	Jala	Water		Su.su.45/25-26
  3.	Dugdha	Milk		Su.su.45/49-52
  4.	Ghrita	Ghee		Su.su.45/96
  5.	Kalamegha	Andrographis paniculata		Su.su.45/125	Samula
  6.	Gambhari	Gmelina arborea		Su.su.46/184	Fruit
  7.	Mahanti (shatavari)	Asparagus racemosus		Su.su.46/300-302	Mula
  8.	Varahi kanda	Discorea bulbifera		Su.su.46/309	Kaanda
  9.	Suvarna	Gold		Su.su.46/326
  10.	Silajitu	Bitumen		Su.ci.13/4-16
  11.	Ansumana	Varity of soma(?)		Su.ci.29/5-8	Not identified
  12.	Munjawana	Varity of soma(?)		Su.ci.29/5-8	Not identified
  13.	Candrama	Varity of soma(?)		Su.ci.29/5-8	Not identified
  14.	Rajata prabha		Varity of soma(?)	Su.ci.29/5-8	Not identified
  15.	Talavrnta		Varity of soma(?)	Su.ci.29/5-8	Not identified
  16.	Karavira		Nerium indicum	Su.ci.29/5-8	Mula
  17.	Durva soma		Varity of soma(?)	Su.ci.29/5-8	Not identified
  18.	Kani yana		Varity of soma(?)	Su.ci.29/5-8	Not identified
  19.	Svetaksa		Varity of soma(?)	Su.ci.29/5-8	Not identified
  20.	Kanaka prabha		Varity of soma(?)	Su.ci.29/5-8	Not identified
  21.	Pratana vaata		Varity of soma(?)	Su.ci.29/5-8	Not identified
  22.	Ansavana		Varity of soma(?)	Su.ci.29/5-8	Not identified
  23.	Svayam prabha		Varity of soma(?)	Su.ci.29/5-8	Not identified
  24.	Maha soma		Varity of soma(?)	Su.ci.29/5-8	Not identified
  25.	Garudahrta		Varity of soma(?)	Su.ci.29/5-8	Not identified
  26.	Traistubha		Varity of soma(?)	Su.ci.29/5-8	Not identified
  27.	Gayatra		Varity of soma(?)	Su.ci.29/5-8	Not identified
  28.	Pakta		Varity of soma(?)	Su.ci.29/5-8	Not identified
  29.	Jagata		Varity of soma(?)	Su.ci.29/5-8	Not identified
  30.	Sakawara		Varity of soma(?)	Su.ci.29/5-8	Not identified
  31.	Agnistoma		Varity of soma(?)	Su.ci.29/5-8	Not identified
  32.	Raiwata		Varity of soma(?)	Su.ci.29/5-8	Not identified
  33.	Tripada gayatri		Varity of soma(?)	Su.ci.29/5-8	Not identified
  34.	Udupati		Varity of soma(?)	Su.ci.29/5-8	Not identified
  35.	Ajagari		Varity of soma(?)	Su.ci.30/5	Not identified
  36.	Sveta kapoti		Varity of soma(?)	Su.ci.30/5	Not identified
  37.	Krishna kapoti		Varity of soma(?)	Su.ci.30/5	Not identified
  38.	Gonasi		Varity of soma(?)	Su.ci.30/5	Not identified
  39.	Varahi		Discorea bulbifera	Su.ci.30/5	Kanda
  40.	Kanya		Varity of soma(?)	Su.ci.30/5	Not identified
  41.	Chatra		Heracleum canescens	Su.ci.30/5	Samula
  42.	Atichatra		Trachyspermum falconei	Su.ci.30/5	Samula
  43.	Karenu		Varity of soma(?)	Su.ci.30/5	Not identified
  44.	Aja		Varity of soma(?)	Su.ci.30/5	Not identified
  45.	Cakraka		(?)	Su.ci.30/5	Not identified
  46.	Adiyaparni		(?)	Su.ci.30/5	Not identified
  47.	Brahma suvarchala		(?)	Su.ci.30/5	Not identified
  48.	Sravani		Spheranthus indicus	Su.ci.30/5	Samula
  49.	Mahasravani		Biophytum sensitivum	Su.ci.30/5	Not identified
  50.	Golomi		Varity of soma(?)	Su.ci.30/5	Not identified
  51.	Ajalomi		Varity of soma(?)	Su.ci.30/5	Not identified

  Soma is the most celebrated drug in Rasayana chikitsa, reference of soma dates back to Vedas. Some of the drugs identified as probabilities of  Soma are Sarcostemma brevistigma, Ceropagia bulbosa, Cannabis sativa, Rheum emodi, Ephedra vulgaris, Amanita muscaria, Vitis vinifera, etc.

  RASAYANA YOGAS IN SUSRUTA SAMHITA

  S.N	Rasyana yoga	Reference	Market availability
  1.	Sitala jala, Dugdha, Madhu, Ghrita yoga	Su.ci.27/6	Y
  2.	Rasayana vdanga tandula yoga	Su.ci.27/7	Y
  3.	Gambhari yoga	Su.ci.27/8	Y
  4.	Bala mula rasayana yoga	Su.ci.27/10	Y
  5.	Varaha kanda yoga	Su.ci.27/11	Y
  6.	Vijayasaradi rasayana yoga	Su.ci.27/12	Y
  7.	Sanaphala rasayana yoga	Su.ci.27/13	–
  8.	Sveta vakuci rasyana yoga	Su.ci.28/3	–
  9.	Krishna vakuci rasayana yoga	Su.ci.28/3	–
  10.	Citraka haridra	Su.ci.28/3	Y
  11.	Mandukaparni rasayana yoga	Su.ci.28/4	Y
  12.	Brahmi swarasa rasayana yoga	Su.ci.28/4	Y
  13.	Brahmi ghrita rasayana yoga	Su.ci.28/6	Y
  14.	Vaca rasayana yoga	Su.ci.28/7	Y
  15.	Rasayana satapaka vaca ghrita	Su.ci.28/8	–
  16.	Ayuvardaka Rasayana	Su.ci.28/12	–
  17.	Bisa kwatha rasayana yoga	Su.ci.28/13	–
  18.	Daridrya nasaka rasayana yoga	Su.ci.28/14	–
  19.	Nilotpala kwatha rasayana yoga	Su.ci.28/15	–
  20.	Rasayana smartha prada yoga	Su.ci.28/16	–
  21.	Medhavardaka vacadi yoga	Su.ci.28/17
  22.	Vasa taila rasayana yoga	Su.ci.28/18	Y
  23.	Yavadi yoga	Su.ci.28/19	Y
  24.	Arista samaka madhwada yoga	Su.ci.28/20	–
  25.	Vasikarana satavari ghrita	Su.ci.28/21	–
  26.	Soubhagya karaka gocandanadi yoga	Su.ci.28/22
  27.	Soubhagya karaka padmadi yoga	Su.ci.28/23-24

  SINGLE RASAYANA DRUGS IN ASTANGA HRIDAYA

  1.	Dugdha		Milk	A.H.su.6/54
  2.	Kakamaci		Solanum  nigrum	A.H.su.6/73	Samula
  3.	Vidari kanda	Ipomea paniculata		A.H.su.6/85	Kanda
  4.	Lasuna	Allium sativum		A.H.ci.22/70	Bulb
  5.	Kasmari	Gmelia arborea		A.H.su.6/22	Fruit
  6.	Shilajith	Bitumen		A.H.ci.19/53	Niryasa
  7.	Pippali	Piper longum		A.H.su.6/162	Fruit
  8.	Tuvaraka	Hydnocarpus wightiana		A.H.ci.19/53	Seed oil
  10.	Guggulu	Commiphora mukul		A.H.su.12/74	Niryasa
  11.	Bhallataka	Semicarpus anacardium		A.H.ci.19/53	Seed, fruit
  12.	Haritaki	Terminalia chebula		A.H.u.39/147	Fruit
  13.	Bhakuci	Psoralia corylifolia		A.H.ci.19/53	Seeds
  14.	Citraka mula	Plumbago zeylanica		A.H.ci.19/53	Root bark
  15.	Jala	Water		A.H.u.39/145
  16.	Madhu	Honey		A.H.u.39/145
  17.	Ghrita	Ghee		A.H.u.39/145
  18.	Candana	Santalum album		A.H.u.39/155	Kaanda
  19.	Agaru	Aqualaria agallacha		A.H.u.39/155	Kaanda
  20.	Murva	Marsdenia tenacissima		A.H.u.39/155	Root
  21.	Brihati	Solanum indicum		A.H.u.39/155	Root, fruit
  22.	Salaparni	Desmodium gangeticum		A.H.u.39/155	Whole part, root
  23.	Bala	Sida cordifolia		A.H.u.39/155	Root
  24.	Usira	Vettivera sinusoidens		A.H.u.39/155	Root
  25.	Patha	Cissampelous pariera		A.H.u.39/155	Root, stem
  26.	Asana	Pterocarpus marsupium		A.H.su.39/155	Kaanda
  27.	Tagara	Valerian wallichi		A.H.u.39/155	Root
  28.	Punarnava	Boerhavia diffusa		A.H.u.39/154	Samula
  29.	Ananta	Hemidismus indicus		A.H.u.39/155	Mula
  30.	Krishna tila	Sesamum indicum		A.H.u.39/158	Seeds, oil
  31.	Bringaraja	Eclipta alba		A.H.u.39/162	Samula
  32.	Aswaganda	Withania somnifera		A.H.u.39/157	Fruit
  33.	Ghrita	Ghee		A.H.su.6/75

  RASAYANA YOGAS IN ASTANGA HRIDAYA

  1.	Triphala rasayana	A.H.u.39/42	Y
  2.	Vasista haritaki	A.H.ci.3/133	Y
  3.	Nagabala rasayana	A.H.u.39/54	Y
  4.	Agastya haritaki	A.H.ci.3/127	Y
  5.	Triphala	A.H.su.6/159	–
  6.	Shilajith Rasayana	A.H.ci.12/34	Y
  7.	Amalaki rasayana	A.H.u.39/28	Y
  8.	Bala taila	A.H.ci.22/45	Y
  9.	Brahma Rasayana	A.H.u.39/15	Y
  10.	Brahmaprasa rasayana	A.H.u.39/15	Y
  11.	Haritakyadi rasayana	A.H.u.39/24	–
  12.	Medhavardaka rasayana	A.H.u.39/44	–
  13.	Pancaravinda gritha	A.H.u.39/48	Y
  14.	Vidangadi Rasayana	A.H.u.39/151	Y
  15.	Catushkubalya gritha	A.H.u.39/49	–
  16.	Chyavana prasa	A.H.u.39/33	Y
  17.	Brahmiadi Rasayana yoga	A.H.u.39/50	Y
  18.	Nagabala rasayana	A.H.u.39/54	–
  19.	Gokshura rasayana	A.H.u.39/56	Y
  20.	Varahikanda rasayana	A.H.u.39/58	Y
  21.	Varahikanda ghrita	A.H.u.39/59	Y
  22.	Vidarikandadi Rasayana	A.H.u.39/60	Y
  23.	Chitraka rasayana	A.H.u.39/62	–
  24.	Bhallataka Rasayana yoga	A.H.u.39/66	Y
  25.	Anya Bhallataka Rasayana yoga	A.H.u.39/72	Y
  26.	Amritha Bhallataka paka	A.H.u.39/75	Y
  27.	Bhallataka taila	A.H.u.39/79	–
  28.	Bhallataka yoga	A.H.u.39/80	Y
  29.	Kustanasaka tuvaraka Rasayana	A.H.u.39/84	–
  30.	Tuvaraka taila rasayana	A.H.u.39/94	–
  31.	Pippali Rasayana	A.H.u.39/96	Y
  32.	Shuntyadi anya yoga	A.H.u.39/104	–
  33.	Lahasuna Rasayana yoga	A.H.u.39/111	–
  34.	Amalaki Rasayana	A.H.u.39/148	Y
  35.	Lohadi  yoga	A.H.u.39/150	–
  36.	Vidangadi Rasayana	A.H.u.39/151	–
  37.	Khadira bhavita triphala	A.H.u.39/152	Y
  38.	Bijaka sarkara yoga	A.H.u.39/153	Y
  39.	Shatavari gritha	A.H.u.39/156	Y
  40.	Gokshuradi yoga	A.H.u.39/159	Y
  41.	Amalaki tailadi yoga	A.H.u.39/160	Y
  42.	Shilajitwadi yoga	A.H.u.39/161	–
  43.	Mandukaparni Rasayana	A.H.u.39/164	–
  44.	Langalyadi yoga	A.H.u.39/165	–
  45.	Narasinga gritha	A.H.u.39/170	Y
  46.	Narasinga taila	A.H.u.39/176	Y
  47.	Abhayamlaki rasayana	A.H.ci.22/64	Y

Most of the commentaries on Samhitas were written between 8^th – 16^th cent.AD. So this time period is also called as period of commentaries or Tikka period or Vyakhyana period and holds a very important position in the history of Ayurveda. Among the commentaries of Caraka Samhita only Cakrapani Datta‘s Ayurveda Deepika and Kaviraj Gangadhar Rai’s Jalpakalpataru Vyakhya are available fully. Jejjata commentary on Caraka Samhita, Nirantarapadavyakhya is not available fully today. Carakopaskar commentary written by Yogindranath Sen is available till Chikitsa Sthana 20^th chapter.      

 Acarya Jejjata is a very famous figure among Ayurvedic fraternity and best among the commentators who have written commentaries on all 3 Bruhatrayis.

Acarya Candrata has quoted him saying that

“Vyaakyatari Harichandre Shri Jajjatanamni Sati Sudhere Ca |

Anyasyaayurvede Vyakhyaa Dhashtrtryam Samavahati ||”

                                        ( Chikitsakalika Vivruti Vyakya)

From this verses it is made clear that till the time of Candrata i.e. 10^th AD, works of Jejjata, Bhattara Harischandra and Sudheera were famous. These books were the base for discussions and learning during that time. They slowly started losing importance after the publishing of elaborate commentaries of Cakrapanidatta and Dalhana moreover the manuscripts of Jejjata were few.  We get ample evidences to establish that these commentaries were written based on Jejjata’s works.

Distressing fact is that the commentaries on Susruta Samhita and Astanga Hrudaya are not available. Commentary on Caraka Samhita, Nirantarapadavyakhya is not available fully, portion available is exceptional from the point of view of research. His commentary has thrown light on many hidden concepts of Caraka Samhita.

We can know about his existence from the works of other commentators who have quoted him. Shivdas Sen, Srikanta Data, Hemadri, Vijayarakshita, Dalhana, Cakrapani, Candrata, Gayadas etc Acarya’s have mentioned Jejjata’s name in their works. Acarya Jejatta has mentioned 10 commentators who were his predecessors – Bhattara Harischandra, Swami Kumara, Shiva Saindava, Ashada Varma, Hima Datta, Kshira Swami Datta, Vaishnava Paitamaha, Chaila Deva, Kashmira Saindava etc.

Jejjata has mentioned name of many Acaryas and their works in his commentary. Agnivesha, Bhela, Jatukarna, Parashara, Haritha, Ksharapani,Susruta, Caraka, Drudabala, Kharanada and works like Bhaluki Tantra, Daruvaha, Pounaka, Boja tantra, Vyasa Bhattaraka, Takshya samhita, Suda shastra, Nirukta, Manu Smriti,  Srutivachana, Nyayavid, Yogashastra, Smriti Grantha and Kama Shastra.

We can find many references that Jejjata was the disciple of Vagbhata. But it is also opined that this Vagbhata is different from the Astanga Sangrahakara and Hrudayakara Vagbhatta.

Jejjata’s commentary was considered as the best of his times. His successors have considered his work as a model while writing their works. He has particularly influenced Candratta and Dalhana.

The information about Jejjata’s commentary on the Caraka Samhita comes from four sources: three transcriptions of a palm-leaf manuscript, Malayalam Copy (MC),2 Nagari copies and a printed edition of the Caraka Samhita with Jejjata’s and Cakrapanidatta’s commentaries.

Printed Edition (PE): There is only one edition of Jejjata’s commentary. It was made by Haridatta Shastry and is based on the Malayalam transcript (R 2983) in Government Oriental Manuscript Library, Madras. Haridatta Shastry explains that the original is a palm-leaf manuscript and that the gaps in the text were filled in by his own hand which, he says, was guided by the context of the subject-matter surrounding the missing parts. Sri Haridata Shastry has edited and compiled and along with Ayurveda Deepika commentary,  Nirantarapadavyakhya was published by Motilal Banarasidas Mudranalaya, Lahore in 1941.

We don’t get direct references regarding the place of birth and religion of Jejjata. From the internal and external evidences available we can conclude that he was a Brahmin belonging to Bharadwaja Gotra, moreover in Vajikarana Adhyaya he has mentioned Bharadwaja Gotra from this we can infer probably he was from same Gotra.

His family was blessed with scholarly proficiency and most of them were renowned in various literary fields.  His proficiency in astrology and other fields can be seen in his work Nirantara Pada Vyakya. He had an upper hand in Sanskrit language. He was famous in contemporary fields like Darshana, Vyakarana, Smruti,Nirukta and other Vedangas.

From the following references we can conclude the scholarship of Jejjata:

In many places while commenting he has refered to Nakshatra, Muhurtha and Tithi which shows his knowledge in astrology.

Jejjata’s work is a good example to narrate his command in Vyakarana . His work is not just a live commentary on Caraka Samhitha but he has tried to make it interesting through his style of writing. For certain key words he has given Nirukti or definition for ex. Hatatma – Nastika (Jejjata on Ca.ci.1/4/37-38), Shalina (Jejjata on Ca.ci.1/4/3) etc. Instances of Samasa like Bahuvrihi, Dandwa etc Vibakti  can be seen in the commentary.

Jejjata’s scholarship on Darshanas can be inferred by looking in to the references from his commentary. He has mentioned Ubhaya Loka Siddhi, Karya Karana Vada, Asraya Asrayi Vada, Guna Guni Sambhanda, Tantrayukti, Prama-Prameya-Pramata, Pramana etc.

Jejjata while writing the commentary has used many Tantra Yuktis like Atidesa, Vakyasesha, Prasanga, Viniyoga, Anagatavekshana, Atitavekshana etc for ex. Instances of Atidesa Tantrayukti can be seen in Vajikarana Pada while commenting on Hamsa, Barhi, Daksha Anda. (Jejjata on Ca.ci.2/1/49)

Karyakarana Vada: Jejjata has accepted the existence of Karana in a Karya and told that they are inseperable. (Jejjata on Ca.ci.3/1)

Asraya-Asrayi Bhava: he has accepted this theory citing the example of  pot and picture drawn on it. When there is destruction of Asraya then Asrayi will also be lost. (Jejjata on Ca.ci.3/1/4-10)

Guna Guni Sambhanda:Jejjata in Vajikarana Adhyaya says that Guna and Guni has Samavaya Sambhanda.  according to him  Deha works in accordance with Dehi like wise Guna- Guni and  Guni-Guna. In Darshana Shastra  this relation is called as Guna-Guni Vibhava. (Jejjata on Ca.ci.2/1/4-7)

We can come across the usage of Prama-Pramana-Prameta and its narration in his commentary on Vrana Chikitsa. (Jejjata on Ca.ci.25/22-23) Kalpana and Arthasraya’s application can be found in Jejjata’s commentary.  In Vajikarana Adhyaya, commenting on word Matsya he has told using Pradana Kalpana that Matsya Shabda denotes Rohita Matsya(Jejjata on Ca.ci.2/4/17-18).

 Acarya Jejjata has used the term Daiva for Purva Janmakruta Karma in Vajikarana Adhyaya.

Acarya Jejjata has quoted Smriti Vachana and Itihya and narrated the Swarga Prapti. Even word Naraka is also found in another reference. (Jejjata on Ca.ci.2/1/3)     Jejjata’s language is tough and difficult to understand compared to that of other commentators. It also lacks orderliness and fluency.

During the study it was observed that the manuscripts of Caraka Samhita refered by Jejjata seems to be different from that of Cakrapani and other later ones. Pata Beda is seen in many places. For example word Kshaminam is used by Cakrapani while Jejjata has used the word Kshaninam.

A very practical approach was told by Jejjata in context of Pippali Rasayana. Administration of 3 Pippalis in the morning, before and after food is a unique mode of administration told by Jejjata. It is decided based on the different state of dosas in different individual. Pippali is said to be Kapha Nasaka hence in excess vitiation of Kapha, Pippali is administered in the morning, in moderate Kapha vitiation before food and in mild vitiation Pippali is administered after food. This is an example of Jejjata’s knowledge in analyzing the disease, by doing Amsamsakalpana of Dosa he decided the Bheshaja Kala.

Vardhamana Pippali Rasayana is a method of using Pippali in increasing n decreasing dose, commenting on Payasa Sardham, Jejjata tells that along with Pippali, quantity of milk should also be increased and decreased. This is very much needed as the Pippali has Ushna, Teeksha Guna and increased dosage can sometimes create burning micturition etc so if the quantity of milk if increased will help to mitigate the adverse effect caused due to Teekshnata of Pippali. Form of Pippali to be used should be in Sheetikruta form or cold infusion which is to be used in people who are weak. Cakrapani has told Churnikruta form, Churna is a subtype of Kalka and is indicated for strong person and it is as good as Kalka. So Jejjata’s suggestion to use a cold infusion to weak person sounds appropriate because it will be of lesser potency compared to Churna. Gangadhar Rai and Yogindernath Sen also has mentioned Sheetikruta instead of Choornikruta in Avara Bala. Yogindernath Sen has criticized Cakrapani in this context.

Caraka advocates ‘Sarva Kala’ for Rasayana Pathya Sevana but Jejjata suggest a restrict of 1 year may be because it will become Satmya after an year. While commenting on Bhavadwidai, Jejjata has made it clear that not only sages but a man who is leading a domestic life (Gruhasta) who has good self control can also use these potent drugs for Rasayana purpose. He clarifies that Bhavadwidai means Jitatma quoting example of Vishwa Mitra who was attracted to Menaka.

Jejjata confirms that Divya Oushadi can only be obtained from Himalayas and nowhere else even if it is available it is of less potency. Jejjata gives highest importance to plants grown in Himalayas. From this we can infer that Jejjata considers it important to collect a plant grown in its natural habitat. Jejjata has mentioned that as Shilajit is Yogavahi, it imbibes the qualities of the Bhavana Drayas. Yogindernath Sen has described different Bhavana Dravyas depending on Dosas. Greater availbilty of drug assimilation greater is the absorption. Yogavahi word is stressed by Jejjata which means Jejjata has closely studied about the bioavailability of a drug for the first time.

While discussing the supremacy of Kutipraveshika procedure Jejjata has raised a query that Cyavanaprasha Yoga has been indicated in Swasa, Kasa etc Rogas ,but it is also indicated as Kutipraveshika procedure  in healthy person ‘Labhate Jeerneapi Kutipraveshanaat’ .why is it so? Jejjata himself clarifies this question, the first aim of Rasayana is to increase the intelligence, memory etc and subsidence of disease is only secondary aim. ‘Mehadinaameva Prayasah Praptyabhidhanaat. Kutipraveshikah Srestah’. Kutipraveshika method can be used only in healthy condition.  Any form of mistake in selection of procedure can lead to disease named as Rasayana Vidhi Bramsha Rogas and supremacy of Kutipraveshika can be understood only in terms of Rasayana effects not in terms of therapeutic effects. From these comments we can infer that Kutipraveshika procedure can be used only in healthy individuals and people who have recovered from illness. If a person has any ailments then Vaidya can switch on to Vatatapika method while prescribing Rasayana.

While commenting on Rasayana Anarha he specifies Rajasik person, here the idea may be that one who is not stable in mind and preoccupied with thoughts and fleeting emotions won’t be able to concentrate on the body’s changes during Rasayana Sevana.

Nitya Grahana implies Vajikarana Yoga should be taken always, in the sense the effect of Rasayana Yogas can be achieved for longer duration in the form of nourishment of body. But it is not similar in the case of Vajikarana Yogas they are similar to food material, and upholds the growth of Shukra.

On concluding Rasayana Pada he stress that treating a patient is a physician’s Dharma and he should not be money mind. From this we can infer that he was well aware of the code conduct and morals which a physician is supposed to follow.

From the following comments we can come to know about the social commitment Jejjata had. He states that person taking Vajikarana Yogas should have Dhruti or self containment. If the person has no self discipline and discriminatory power, due to his licentious habits he will have illicit intercourse with women,  just like an animal (Pashuriva  Agamyagamana) and his perverted behavior will prove to be a nuisance to the society.

Jejjata probably had an insight about genetic defects which run in families; probably he was against the concept of consagous marriage so he stated that person desirous of child should select a woman who is of a different clan (Atulya Gotra). One more inference we can make from the above statement is that when a marriage happen between two different clans over lapping of two different culture, social and economical set up happens and there is a chance for evolution of a stronger sect. and there is a chance for enrichment of the gene pool.

 Ajasrika Prayoga word first appears in Nirantarapadavyakhya probably Dalhana has accepted this concept from him and added it as one of the subtype of Rasayana.

We can infer that Jejjata was well aware of  the importance of Sharirika Shodhana, once the body is detoxified, Agni will be kindled and depending up on the Bala of the person Rasayana and Vajikarana Yogas can be given. If Shodhana is not proper then it will bring ill effects (Anarthaya Kalpate).

Articles which are sweet unctuous, strength promoting, nourishing heavy and which cause  excitement to mind all these are called aphrodisiacs. Jejjata clarifies that apart from this Madhya, Dadhi, Madhu nourishes the body and helps in spermatogenesis.                       Curd is sour and honey is Ruksha then also curd and honey are Vrishya by Prabhava. Dravya is functional not only by its Guna but also by its Prabhava. The Prabhava of substances is Achintya and Shastragamya.  Jejjata gives clue that apart from generalised approach in managing male sexual dysfunction and defective spermatogenesis drugs with specific Prabhava can also be used. He wide opens a chance to the magic drugs which can increase the virility and dares to instruct the physicians to experiment on Prabhavi Dravyas.

Copulation is contraindicated before 17 yrs and after 70 yrs. The intension of giving many similis  – a pond with little water gets dried but  still there is possibility of it getting refilled, same way in a child even though  Shukra Dhatu is less there is a possibility of it getting replenished. But in old age, copulation is destructive to whole body like that of the dried infested wood. Jejjata further states that in children there is Kapha  dominance whereas in old age Vata is dominant and will result in Dhatu Kshaya, Vata predominance (Bhuyistata) will be there in old age if one indulges in excessive coitus ‘Vatan Shun Eva Harati’ Vata takes away life causing different diseases, hence copulation is more harmful in old age.

 Jejjata clarifies further that obtaining juice from the sugar cane is easy task, extraction of ghee from curds require effort, and extraction of oil from sesame seed involves lot of effort . By citing these examples the author has in view the categorisation of persons into 3 groups viz. one group in which semen is ejaculated without much effort second group in which  the ejaculation of semen involves some effort and third group in which semen is ejaculated only after a great deal of effort.

In his effort to provide a correct version of the Mula-text,  Jejjata set limits to the   Caraka Samhita by introducing a system of counting the number of formulas so that nothing more could be added or deleted after him. His employment of this technique suggests that the text of the Caraka Samhita was still in the process of evolution at the time he composed his commentary.

While going through the evolution of Rasayana in Samhitas we can find that Acarya Caraka has mentioned drugs which are easily available and known. But Susruta has mentioned many celestial drugs which are difficult to procure and rare. Most of the drugs referred in Rasayana Adikaras are not seen in other chapters. In Astanga Samgraha and Hridaya the drugs mentioned are more or less same as that of Caraka Samhita.

The observational study and interview conducted with physicians who do Kuti Praveshika Chikitsa reveals that the results are encouraging though Caraka has cautioned about the difficulties of the procedure.

Even though Caraka has told that only people who are healthy both physically and mentally should undergo Kutipraveshika Chikitsa , if the physician is confident and the patient has strong will to get rid of the disease and if ready to  take hardships, then this procedure can be carried out on patients under strict guidance and observation.

From the field study it can be opined that after observing sharira bala, mano bala and considering desa, agni and kala the treatment period can be shortened and dose can be reduced.  From the experiences of the patients who have under gone Rasayana treatment we can observe that even though the first few days it is difficult to stay inside the Kuti as days go by the thought process comes down and the mind becomes more stabilized and settled.

When the body and mind is at total rest stress level comes down, healing happens which leads to repairing of the body tissues inturn resulting in total rejuvenation . The theory of psychoneuroimmunology also states that mind body and immunological system is very much connected. Our Acarya’s were very well aware of this phenomenon of mind body equilibrium happening through Kutipraveshika Rasayana.

The concept of Trigarbha Kuti is also very unique. Concept of temple construction is also similar to Kuti construction. Ancient temples were constructed following a specific methodology. Depending on the method of construction the temples were Trigarbha, Panchagarbha, Sapthagarbha etc. based on Shat Chakra concept and Pancha Sharira /Kosa concept. Each part of the construction represents each part of the body and also to the Shadchakras. The reason behind constructing these Garbhas may be was to preserve the energy or Prana of the place.

In Yoga Shastra, Yoga Ghara construction is told but it is not similar to Rasayana Kuti. In Rasa Shastra texts we can find Kuti Nirmana Vidhi. Ananda Kanda, a Rasa Shastra text elaborately describes about the Kuti Nirmana Vidhi.

According to the scholars on Tantra Shastra the Kuti can be constructed depending on the Nakshatra ,Thiti etc. of the person. This may be the reason why Caraka has told that the patient should be rich enough to afford the treatment. According to the experts it can also be built by taking a standard measurement i.e.7 1/2 Purusha Pramana.

This ancient methodology of rejuvenation should be studied to all its extent, thoroughly researched and updated and should be expanded as a new evolving branch of Ayurveda to benefit the mankind.