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INTRODUCTION
Majority of the scholars believe that the origin and
development of Rasasastra is for the attainment of
positive health (Deha Siddhi) and conversion of lower
metals into higher metals (Lohasiddhi). The recent
scholars and Sri Hari Sharananda & other Indian
Scholars claim lolavedha was the main aim of the
evolution of Rasasastra.
The original inventors of the science are yogies
(spiritualists). The honourable Rsis were aware that body
and luxuries are not only unstable but cause main
obstacles in Moksa marga (Salvation). However it was
necessity to have stable body for attainement of
salvation.
“Iti ghanasareere bhogan matva nityan sadaiva
yataneeyam Muktistasya jnanat Tachhabhyasat sa cha
sthire dehe”. Rasesvardarsankara Sri
Sayanamadhavacharya also supports this concept as “Na
cha rasasastram dhatuvadarthamevetimantavyam
dehavedhadvara muktereva parama parayojanam”. Thus
1
the origin of Rasasastra is not only for dhatuvada, but
also for attainment of moksa by dehasiddhi.
After long time observations the Rishis thought
about attaining of positive health. When the body suffers
with diseases, it affects both body and mind and the aim
of life i.e., moksaprapti (salvation) also is affected.
Chaturvidha purusartha (Dharma, artha, kama, moksa)
are the main objectives of life. Dharma artha and kama
can be achieved easily, but very few people succeeded in
attaining moksa which is the ultimate goal of human life.
This is only possible when the body is healthy and free
from ailments for longer period.
For this goal the Rsis identified parada danda as the
only means. Paradanancha paradaha. Before consuming
parada it is essential to make this parada stable and in
consumable form, which facilitates penance for longer
duration to attain moksa. This is mentioned in
Resesvaradarsana. As Apare mahesvaraha
paramesvaratadatmyavadino Pindsthairyesarvabhimataha
Jeevanmukthi setsyateetyasthaya pindasthairyoroopayam
paradadi padavedaneeyam rasameva samgirante (R.D.)
2
The rishis observed miraculous properties in parada;
which they couldn’t see in any other drugs. They did
various types of experiments on parada; their main aim
being Dehasiddhi (immortal body). Before consumption
the parada was tested of its property in converting lower
metals into higher metals. The logic was if parada is
capable of converting lower metals into higher metals,
then that parada is definitely sufficient in making body
devoid of ruja, jara and mrtyu.
Rasarnavakara explains that “Yatha Lohe tatha dehe
kartavyam sootakaha sada samanam kurutedevi pravisan
dehalohayeho poorvamlohe pareekset tato dehe
prayojayet”. Thus there is no difference of opinion in
saying that lohaveda arised as an experimental study
during dehaveda.
However, it is not important which siddhi has
originated first (Dehasiddhi or Lohasiddhi), there is no
difference of opinion in respect of their values, as both
siddhies are quite essential.
3
If lohasiddhi is attained then Dehasiddhi is possible
without much difficulty. Lohasiddhi the art of making
tremendous wealth and the effort of attaining Dehasiddhi,
both are not an easy task. To achieve this highest goals
the Rsis did many experiments and found many
methdologies refered to as samskaras and recoreded for
the benefit of humanity. Therefore today these two
achievements have became the topics of discussion.
Most of the people are attracted by these siddhies
but failed to attain both. Majority of the efforts went in
vain because of the intricacies of the proceedures and
the main reason for this failure is the absence of
Sadguru the teacher.
Dehasiddhi and Lohasiddhi can be achieved only by
the grace of a Guru. When Guru transforms his full
knowledge heartly to his deciple, then only these
siddhies are attained. This fact is supported by “Gurou
tuste sivastustaha sivetuste Rasasastustaha. Rase tuste
kriyaha sarvaha siddhyante natra samsayaha”. The
literature available is scattered here and there in different
books. Some rasavadies feel the main cause for failure
4
in gaining deha and lohasiddhi, is because of lack of
identification of dravyas employed in the procedures.
The main aim of parada anskaras is to make it devoid of
dosas.
Sanskarita parada alone is incapable of giving both
siddhies. It is necessary to add agnisthayi gandhakadi
along with Sanskarita parada to increase its Achintya
siddhiparada gunas. One should proceed on Dehaloha
Siddhi Kriyas only after making the employed dravyas
completely Agnisthayi. This important secret for success
in attaining Dehalohasiddhi is explained in Sootraroopa
by Acharya siddha Nagarjuna as- “Rasascha
Rasakaaschobhou Yenagni Sahanoukrtou
Dehalohamayee Siddhirdasi tasya na Samshayaha” By
the above sloka it is very clear that one will become a
master of Dehalohasiddhis only when he makes Rasa and
Rasaka both agnisthayi (stable in fire).
The process of parada bhasmeekarana for
consumption can be done only when its both chanchalya
or durgrahatva and Asahyagni dosas are removed, which
5
means when parada is made Baddha and Agnisthayi,
then only parada bhasmeekarana is possible.
Both the Rasabandhana and Agnisthayikarana
vidhies are closely guarded secrets and complecated
procedures, However a try has been made to reveal
these processes for the benefit of man kind.
6
REVIEW OF LITERATURE
SECTION - A
HINGULA
Varga : 1) Maharasa (ref), R.D; 1 R.J.N; R.V; G.S.
2) Uparasa : (ref), R.M; 1 R.Sa.; S; A.K;
A.P;
B.Y.T.
Paryayanamani :
Hingula. Hingulam.
Hingoola. Ingula.
Mlenchha. Rakta.
Suranga, Chitranga.
Churnaparada. Rasodbhava.
Rasasthana. Ranjana.
Kapiseershaka. Raktatkaya.
Hamsapada. Darada. (R.T.)
Hingulu.
Darada.
Shukatunda.
Rasagandha sambhoota
Hingul.
Daityaraktaka (ref : R.Sa. S.)
7
VERNACULAR NAMES
Sanskrita : Hingula.
Hindi : Hingoola, singaraf, Ingura, Hingoola.
Marathi : Hingula
Bengali : Hingula
Gujarathi : Hingula
Kannada : Inguliyaka
Telugu : Ingitakamu
English : Cinnabar
Latin : Sulphuratum Hydrargyrum.
Sp./gr 8
H.D. : 2.2
Odourless, Tasteless, insoluble in water and alcohol
; chief ore of mercury.
Formula : Hgs.
Description : Cinnabar is clear in thin section.
Variety : Hepatic variety is a compact variety with a
liver-
brown colour, and a brownish streak.
8
Physical properties :
Crystal structure : Trigonal
Form and habit : Rhombohedral or trigonal prisms common ; the crystal often tubular; usually massive, granular or encrusting.
Colour : Cochineal red, sometimes brown or dark coloured.
Streak : Scarlet
Cleavage : Prismatic {1010} perfect
Fracture : Subconchoidal to uneven.
Lustre : Admantime (of crystals) dull if massive.
Transparency : Sub transparent to opaque.
Tenacity : Sectile
Hardness : 2.0-2.5
Sp. Gravity : 8.09
Occurrence :
Cinnabar occurs as disseminations impregnations,
and stock works in a variety of rocks, but in many cases
under circumstances indicate that it is the result of
volcanic activity. It occurs in low-temperature
hydrothermal viens, inpregnation and replacement
deposits, often associated with recent volcanics. It often
9
replaces quartz and sulphides and is associated with
native mercury, mercurian tetrahedrite, stibnite, pyrite
and marcassite. The most important locality is Almaden in
Spain, where the mineral occurs as impregnations of
small viens in quartzite ; other important localaties are
Idria in Italy western states of the USA especially
California.
Uses :
Cinnabar supplies practically all the mercury of
commerce. The paint, vermilion, which has the same
composition is prepared from this ore.
Hingula Bheda :
Texts Types
1. Rasatanangini Khanija Krutrima -
2. Rasaprakasha Sudhakara
Shukatunda Hansapada
Charmara
3. Rasaratnsamuchhya 3/65
Shukatundakhya
Hanspada -
4. Bhava prakash 74/232 Charmara Shukatunda
-
5. Rasa kama dhenu 273 Charmara Shukantunda Hanspada
6. Anandakanda Charmara Shukatunda
Hansapada
10
Hingula bheda in majority of the Rasagranthas.
Charmara, shunkatunda ; and Hamspada these three
types of Hingula are mentioned.
11
a) Hamsapada : It resembles the colour of a
Japakusuma ; this is the original variety of Hingula
according to the Ayurvedeya rasasastra. Crystals
are usually rhombohedral ; often being tubular
usually massive, or encrusting, along with this
impurities of clay, bitumen etc. Hardness 2-5. Sp.gr
8-9.
b) Charmaraha : (Metacinnabar) : This is the black
variety of Hingula, this seems to be a Rasatantrokta
charmara. Rasakamadhenukara explained as –
“Charmaraha Krishnaroopaha syath!” Crystals
are usually tetrahedral. It occurs usually with
cinnabar mixed clay and other impurities. Its
hardness 3 & Sp.gr is 7-8.
c) Darada, Yakrudakarahingula : (Hepatic
Cinnabar)
When bitumen is more with the cinnabar crystals,
then it attains deep colour. This is called as hepatic
12
cinnabar; which may be compared with the
Rasaratnasamuchhayokta Daradajateeya Hingula.
d) Coral ore : In the Idria region of Italy korallenerz
ore is available, which is called as coral ore.
Korallenerz is a German word; which means moonga
grain like soil. Probably resembles the Rasaratna
Samuchhayokta Hanspada ; (Sveta Rekhaha
Pravalabho Hanspadaha Sa erita) Variety. It
contains Hingula 2% bitumen 5%, and phosphate of
lime 56%. This type of hingula is available widely in
Italy.
e) Estahlerz (Steel Ore) : Daityendra Rakta In
this mineral it is estimated about 75% of mercury is
found. It is the richest mercury mineral. Kaviraj
pratap sinhaji, compared this to Diatyendra Rakta.
f) Girisindhoora (Brick ore) – (Ziegelerz) :-
This mineral is red grannular. In pure form it
contains 68% of mercury. Alum & Dilomite where as
it doesn’t contain bitumen. Girisindhoora should not
13
be confused with naga Sindhoora, which is Red
Oxide of mercury.
Hinguladrasakarshan Vidhi : (Ancient method).
(Extraction of mercury from hingula)
In ancient days the only source of mercury was
hingula (Cinnabar). Since olden days it is accepted that
Hingulakrsta parada is pure, devoid of saptakanchuki
dosas and believed to possess with the property of
jeernagandha gunaha. (Jeerna gandha samo gunaihi 1).
In rasaratnakara also it is advised to use hingulakrsta
parada for all purposes without doing ashta sanskara.
The methodology of obtaining parada from hingula is
explained in Rasarnava 12th century) Anandakanda, (12th
Century). Rasaratnakara (12th Century A.D.), Rasa
prakasha Sudhakara, (13-14 A.D.) Ayurveda prakash (17
A.D) etc.
For this purpose patana yantra, Vidyadhara yantra,
Damaru yantra, etc are indicated. The construction or
form of all these yantras is more or less similar.
14
Prior to the extraction of parada from Hingula, it
should be triturated for 3 hours, either with the juice of
citrus acida fruit or leaves; which enables to reduce the
hingula to its fine state of division ; by this maximum
amount of parada can be extracted. Citrusacida fruit
juice contains citric acid where as citrusacida leaves
juice contains organic sulphur. The effect of trituration
with these juice has to be evaluated scientifically which is
a separated entity. It is advised to keep cold pads over
the top of urdhvapatana yantra, by which parada
coalesces over the inner surface of the upper vessel of
damaru yantra.
Dr. Kartik Chandra basu in his work “Bharatiya
Bhaishajya Tantra” advised Tiryak patana yantra for
extracting parada from Hingula; Dr. Vasudeva
Moolashankar Dwivedi Rachayita of parada vignaneyam
text also support this method.
Brief description of modern methods :
From ancient description it is very clear that the
source of extraction of mercury was only hingula
15
(cinnabar). In Spain, Italy etc., parada is extracted from
hingula by various methods.
First it was heated with oxygen.
Second method was heating of hingula with Loha
(Fe) or Sudha (Ca). By these two methods most part of
the parada separates from sulphur and remained parada
is taken out by distil lation. For this purpose various types
of furnaces are employed. There is a vast change in the
methodology and equipments employed for this purpose
now a days.
The equation of heating hingula in air is as follows
Hgs+O2 --> Hg + So2 and heating with calcium and ferrum
is as follows :-
1. 4 Hgs + 4Cao ----- 4Hg + 3 Cas + Ca So4.
2. Hgs + Fe + O2 ----- Hg + Fe + So2.
After these methods the remnent unseparated part
of mercury is obtained by distil lation. This process of
distil lation is called vacuum distil lation. In purification of
mercury reduced pressure and vacuum distil lation is
16
major invention. Now a days readymade equipments are
available for this purpose. This is the brief description of
extraction of parada from hingula.
Parada Pareeksha (Grahyagrahya Vimarsha) :
Grahya parada swaroopa is explained as below in
Rasaratna pradeepika.
“Antaha Suneelo Bahirujwalo yo Madhyahna soorya
pratima prakishaha” Shuddha parada from inside seems
blue tinged, but from outside it is lustrous and shines like
a midday sun. Which resembles with the properties of
mercury explained in modern chemistry texts.
Mercury is a silver white liquid metal, with a slight
bluish tinge. In thin films, it transmits violet light” (Dict of
applied chemistry Vol IV Page 270). Scientific
examination whether ancient or modern both are same,
which can be confirmed by the above description relating
to the properties of mercury.
17
PARADA (HYDRARGYRUM)
Vernacular Names :
Sans Parada ; Rasa
Eng. Mercury ; quick silver
Fr Mercure
Arab Abuk ; Zibakh
Pers Simab ; Zeebaq.
Hind, Beng, duk & Mah
Para
Guj Paro
Mal Rassam
Tel Padarasam
Tam, kan & can Padrasa
Para means that which protects mankind from all
sorts of diseases.
Synonyms :-
Achintya Dehada Yosada Santa
Ananta Deva Rasa Siva
Amara Dhuttura Rasadhatu Sivteja
Amrta Paramamrta Rasaraja Sivabeeja
Indra Parada Rasalouha Suvaran
Kalantra Pavana Rasayanasresta
Soota
18
Khechara Brabhoo Rasendra Sootakarajendra
Khechari Beejendra Resesa Sootaraja
Chanchala Bhava Rasesvara Sootendra
Chapala Mahateja Rasottama Sooksma
Jaitra Maharasa Rudrateja Soubhagya
Gnanam Mahavahni Lokanatha Skanda
Trinetra Misraka Lokesha Skandesa
Trilochana Mukunda Sambhuja Haraja
Divya Mrtyunasana Sasihemanidhi
Harabeeja
(Ref :- A.K.; S.S; R.T; R.R.S.)
Source :-
Mercury is sometimes met with free in nature in the
form of small, shining, silvery globules when it is called
quick silver; it is found in small quantities. But it is mostly
found as sulphide or native cinnabar. If is scattered
through different kinds of stones, clay or ores.
Character :-
It is a shining, silver white metal liquid at ordinary
temperature, divisible into spherical globules, mobile,
without any odour or taste, slowly volatizing at ordinary
19
temperature, insoluble in water hydrochloric acid or cold
sulphuric acid, but soluble in mitric acid and hot sulphuric
acid.
It readily volatizes at a temperature of red heat
without any residue. Mercury as found in the market
contains impurities such as tin, lead, stone etc. If
administered in an impure state it brings number of
diseases hence it is purified before use by Asta or
Astadasa sanskaras.
“Hinguloth parada” or “hingula krsta rasa” means
mercury obtained by sublimation of cinnabar is
considered pure, devoid of lead, tin, sand etc and is
preferred to prepare various medicines for internal
administration (Ref R.T; R.C.)
Cinnabar, ie., red sulphide of mercury occurring in
nature as a mineral ore, in many parts of the world
particularly in California, China and Spain, is first rubbed
with lemon juice for three hours, and then sublimed in the
apparatus called “Urdhva patana yantra. The mercury
deposited within the upper pot of the apparatus, as a
20
blackish colour. This is collected by scarping, rubbed with
lemon juice and boiled in water, when it is fit for use.
Preservation:-
In ancient times purified mercury was used to be
preserved in the hallow spaces of horns, teeth or
bamboo. Nowadays mercury is preserved in a glass bottle
with air tight corks.
Preparations:
Generally many physicians calls – Kajjali,
Rasakarpura, Rasasindura, svarnavanga as krishna,
Sveta, rakta and peeta varna Rasabhasma respectively;
which is not actually true, because apart from these
preparations, Rasamarana is separately described in
detail in all the rasa granthas; of 15th, 16th, 17th, 18th
century. The colour of the paradabhasma is only due to
the nature of the different drugs used in the process of
marana.
21
Methods of parada bhasmekarana by
rasousadhies and Kastousadlies
It is highly impossible to give the total no. of
methods bhasmekarana described in various rasa texts
by using Rasasousadhies, where as the no of
kastousbdhies, named as Divyousadhies or Rasamaraka
or Rasaniyamaka or ousadhies, in different texts is
limited.
Rasendra chudamanikara enumerated “The
kastousadhies which kills mercury without the use of
sulphur” i.e. 64 plants of various types vrksa, valli, lata,
gulma, trna, kanda; out of which any ten ousadhies may
be employed at a time for the incineration of mecury.
Parada Samhitakara apart from describing 65 plants
explained in Rasendra chudamani, enumerated 131
plants as divyousadhies, 100 plants as Niyamaka varga
and instructed to use these plants alone or all mixed or
atleast more then 18 plants in parada, bhasme karana
and parada bandhana. Niyamaka varga dravyas should
22
be used in parada siddhikriyas brings after triturating
plants parts with the urine of a calf (aparasoota
gomutra).
23
Mrtaparada laxanas ie qualities of properly incinerated mercury : -
Properly incinerated mercury possess the following
qualities.
Nirdhuma – Should not emit smoke when kept over fire in a crucible or spread over mica leaf.
Niscahandra – Should not posses any shining particles.
Nischala – Should be devoid quickness.
Gurugunayukta – should be heavy.
Agnibandha – Should not lose wt. When heated over fire and there should not be any change in its form and colour (Ref - R.T.7/3-4
Rasaratnakar explains a special test for this. In
order to examine whether mercury has been completely
killed or not, it has to be heated over gentle fire for 3
hours. If the wt. Remains constant, know then that it has
been completely killed.
In otherwords, it means that if there be any free
mercury present, it would volatizes off and thus there
would be a loss in wt.
24
Detection and determination of mercury :-
Mercury is usually detected by obtaining the
separation of the metal. This can be done by warming
copper foil with a solution of mercury salt, when the
mercury is deposited on the copper as Grey layer which
becomes bright when rubbed, and may be vaporized to
condense in globuls on the sides of a small test tube.
Similarly mercury compounds when heated with sodium
carbonate yield the metal.
Mercury can also be determined similarly, the
experiment being carried out in a crucible covered by a
weighed, water cooled silver plate, on which mercury
collects. It is however, usually determined as mercuric
sulphide. (Ref Mellars modern inorganic chem by G.D.
Prakas Ch.31 P.No.723)
25
GANDHAKA
VERNACULAR NAMES :.
Sans Gandhaka
Eng. Brimstone ; sublimed sulphur
Hind Gandhaka ; Gundhak
Ben Gandhaka
Tel & Mal Gandagum
Tam Gardakam
Tel Gondhakam
Punj Gandhak; Kibrit : Anwalasar : Gogird
Arab Kibrika
Pers Gowgird ; Gougird.
Burm Kau
Malaya Balirang
Sulphuric acid (H2So4) is called as
Gandhakadravakam in Tam, Tel & Can; in Hindi –
Tezab. Rasataranginikarta described in detail the
methodology of preparation of gandhakadravakam
(H2So4) and its therapeutic uses.
26
GANDHAKA
Varga - Uparasa
Paryayanamani : Synonyms of gandhaka can be classified as below according to the meaning they express.
1) Bhavanatmaka : Gouripuspa , Gouribeejam, Sivabeeja
2) Upatmaka : Bali, balivasa, sukhapuchha, balivatsa, vasa,
3) Svabhadarsaka : Vaigandha, gandhaka, atigandha, kruragandha, pootigandha, sougandha, sougandhika, gandhamadana, gandhamohana, leli , leleetaka, lelina.
4) Karyadarsaka : Dhatuha, dhatuvari, dhatumari, lohahara, sulbasatru sulbari, rasabandhaka, sootajita.
5) Gunadarsaka : Pamari, kusthari, krumigna,
Types : Majority of rasacharyas accepted four types
1. Svetagandhaka : Svetavarna, heenaguna, used for bahyalepana.
2. Peetagandhaka or Amalsara Gandhaka
: Peetavarnayukta, uttamagunayukta used in ousadhi yogas.
3. Raktagandhaka : Tamravarna, used in dhatvada.
4. Krisnaghandhaka
: Krishnavarna, durlabha, jara, mrtyunasaka.
27
The change in colour of gandhaka is due to the
effect of heat. Gandhaka liquefies at 1150 C forms gas at
4400C. It sublimed becomes pure, and called as
puspagandhaka.
If given excess heat it turns black, at 2500C if
becomes hard and liquefies again. At 5000c it turns red. It
is heated at 3500C and poured in cold water becomes
plastic like, hence the name plastic sulphur.
Source :-
A nonmetallic element found free in beds of gypsum
and in a state of sublimation in regions of extinct
volcanoes; also in combination with several ores called
pyrites, as sulphates and sulplides of iron, copper, lead,
zinc, mercury etc., In India it occurs naturally in some
parts, in Nepal, Kashmir, Afghanistan and in Burma. It is
a constituent of various vegetable and animal substances
such as albumen etc. It is obtained by roasting, fusion or
by sublimation.
28
Characters :-
As met in bazaar and in rasa texts, it is of four kinds
:-
1) Yellow variety or vitreous or precipitated sulphur or
amlasar gandharka, occurs in semi-transparent
crystals resembling the translucent ripped fruits of
the Amalaki. This is employed for internal use in
combination with mercury.
2) Sveta Gandhaka :- The white variety known as roll
sulphur is found in sticks about two inches in width
and 3 to 5 inches long, the taste is bitter and
astringent and the smell is nauseous. It is very
brittle; it is some what sticky to touch. It being
inferior to the yellow variety is preferred for external
application.
3) The Rakta Gandhaka :- The red variety is called Lal
Gandhaka or rati hirakasi; it occurs in small, flat or
irregular crystalline pieces of a shining red, orange
red, purple or brick dust colour. The taste is acrid
and bitter. It burns with a faint blue flame and emits
the smell of sulphur.
29
4) The Krishna Gandhak :- The black variety, ie.
Sublimed sulphur (Gandhaka – ka – phul) is purified
form of sulphur and is prepared by washing
gandhaka in milk. It is first dissolved in an iron ladle
smeared with ghee and then gradually poured into a
basin of milk. When cooled and solidified it is fit for
use. It is a light yellow powered of a bitter astringent
taste and of a peculiar smell.
Actions :-
Sulphur is described as of bitter astringent taste
with a peculiar strong smell. It increases bile, acts as a
laxative and alliterative, diuretic and insecticide sulphur
when taken internally and in small doses, becomes
absorbed and may be detected in the sweat, milk, and
urine. It is a stimulant to the secreting organs such as the
skin and bronchial mucous membranes. It has a specific
action on the rectum and increases the haemorrhoidal
secretions. The sulphurous and mineral waters as they
contain early and alkaline sulphates out as laxative and
diuretic, while the sulphurous acid disengaged from them
act as a purgative.
30
31
Uses :-
In combination with mercury it is used in almost all
diseases. It readily combines and fixes metallic mercury
and is therefore extensively used in combination with that
metal. In skin diseases sulphur is used both internally
and externally. It is used in leprosy, psoriasis, cough,
asthma, ksaya, general debility; also in enlargement of
liver and spleen, chronic fevers, rheumatism. Sulphur is
used in the manufacture of fertilizers, which is by far it’s
greatest use. Other uses are in fibres, pigments,
metallurgical, plastic and oil industries.
Impurities :-
Ayurveda prakasakarta described two types of
impurities (dosas) in gandhaka; physical and poisonous
i.e., sand etc., bhoutikadosa sand, clay etc., and
visadosa arsenic, selenium etc.
Purification :-
It is first liquefied in an iron ladle smeared with
ghee and them gradually poured though cloth into a basin
32
containing any one of the following liquid Milk, ghee,
karji, citrus acida fruit juice, juice of eclipta alba, for
seven times (ref. R.R.S). It can also be purified by
sublimation with the help of damaruyantra (ref. R.T). The
purificatory procedures can be selected by the physicians
according to their need.
Tests :-
Sulphur may be recognised when present in a
mineral by the silver coin test. In this method, the
powdered mineral is fused with sodium carbonate on
charcoal; the fused mass is then placed on a silver coin
and a black stain is produced when moistened.
On roasting in the open tube or on charcoal,
sulphides give a sharp pungent odour of sulpherdioxide.
33
SECTION - B
Bandha, baddha & Paksaklinna parada
Different methods of parada agnisthayekarana are
described in the literature. These methods are generally
termed as parada bandha, baddha and paksaklinna.
Rasahridayatantrakara explained in detail regarding
the paksaklinna parada.
Rasaratnasamuchhayakara mentioned 25 types of
parada bandhas in eleventh chapter. The writer referred
the word bandha in many procedures which could
erradicate the chanchalya and durgrahatava of parada.
It is very clear that the aim of parada bandha is to
remove its liquidity and make it solid form by any of the
methods.
The main aim of bandhana samskara is to destroy its
chanchalya dosa; but here the intention is not totally
related to agnisthayekarna; although parada attains more
or less agnisthayitva guna by khota bandha referred
among the 25 bandhas.
34
Khota Bandha Laxana is explained as “Agnimadhye yada
tishtet. Khotabaddhasya laxanam”. Which means
khotabadha parada is one which is stable in fire. Among
25 bandhas agnisahatva guna, present in the Vrddha
Bandha, Agnibandha and Mahabandha parada.
Remaining bandhas are only capable of removing the
‘Dravatva” of parada.
In Rasarajashankara four types of parada bandhas
are explained viz Pota, Khota, Jaluka, and Bhasma.
Parpati bandhita parada is called Pota bandha, Pisti
baddha parads is Khota, pankavat parada is Jaluka
bandha and Bhasmaroopa is called as Bhasmabaddha
parada. This opinion is also accepted by other parada
samhitakara.
The goal of bandhas mentioned in 11th chapter of
Rasaratna samuchhaya is “Vyadhinirharnartha”. In
Rasarnava, Rasakamadhenu parada bandhana
procedures are described using vaikranta and gandhaka
etc. There is no clear idea or justification regarding
35
whether there is any agnisahatva guna present or not in
this type of bandha parada.
Though there is no definition of “Baddha parada”
available in texts; there is a description of baddharasa
laxana as which is Guru, Arunavarna, Lustrous, and
which is not Volatized in Teekshagani. This baddha
parada is refered as “nectar”.
In Rasaratnakara it is said that the parada which is
madhura, gurugunayukta, lustrous, and which is stable in
fire is called as baddha parada.
Rasamanjarikarta explained that – parada which
doesn’t lose weight when kept in fire, liquefy quickly,
lustrous, clean, heavy and which should become paste
like; even when repeated with the process of
baddhakarma twice is called as Baddha parada. By these
laxanas it is very clear that baddha parada may be liquid
or solid, but it should posses agnisahatvaguna which is of
prime importance.
36
If is obvious to paksaklinna parada that it should
possess “agnisthayi guna to such an extent that it can’t
be obtained by urdhavadhapatana, which is stable in
yantra, and which doesn’t makes udgara and stable (ref.
P.S. 18/57). This is done by Abrakjarana and this
Abrakajeerna, parada is called “Pakshaklinna parada.
To prepare Paksaklinna parada the “Abhrakasatva is
widely used.
Preparation of agnisthayi parada is nothing but to
make it paksaklinna. This paksaklinna parada may be
either in solid or liquid state which depends on the
amount of abhrakasatva used.
If more satva is used the parada will be in solid
form, and if less amount is used it will be in liquid form,
there is no importance regarding its solidity or liquid
state.
In ‘Dharaneedhar Samhita’ there is a description
regarding the amount of abhrakasatva used. Parada
37
becomes Pakshaklinna when subjected to ‘Jarana’ with
dviguna Abhrakasatava. This is stable in fire.
There seems a little difference among these Bandha
parada, baddha parada, and pakshaklinna parada.
It can’t be presumed that “Bandha parada” is
agnisthayi; But in this the dravatva of parada is
absolutely removed. In some bhanda prakriyas parada
may attain agnisthayi guna; where as in baddha parada
there is no criteria regarding it’s form i.e. solid or liquid,
but should posses “Agnisthayiguna”.
Rasamanjari Rachayita explained “baddha parada
Seeghradravi”, by this it seems that baddha parada
should be in solid form, and liquefy quickly while doing
baddha second time. But the main property of baddha
parada is having Agnisthayiguna.
If paksaklinna parada is also like baddha parada,
then the question arises what is the difference between
these two ?
38
The difference between these two is that baddha
parada is one which is made agnisthayi with the help of
vanaspaties. But for pakshaklinna parada Abhraka satva
is must. So, rasacharyas clearly mentioned that “vinaika
abhrakasatvam nanyo rasa paksakartene samarthaha”
(ref. P.S. 18/55). Which means there is no dravya except
Abhraka satva which is capable of parada paksha
chhedana.
From this it is understood that to have paksaklinna
parada abhraka jarana in parada is necessary.
After going through in detail it will be very clearly
seen that, by bandhana parada becomes ghanaroopa, by
making baddha, parada attains agnisthayiguna. As the
time passed the writers used the word bandha in place of
baddha and started presuming as bandha and baddha are
synonysms.
Dravavarga is subdivided into two, one is prakrta
and another one is aprakrta drava. Chandrodaka,
39
shailodaka etc are prakrta; in aparkrta jala jayaneera is
important. These two jala are employed for
agnisthayekarana.
Parada can be made agnisthayi with visavarga;
among these sarpavisa and vatsanabha visa are main.
In rasadravyas maharasa, uparasa, sadharana rasa
are used. First these dravyas are made agnisthayi. Later
on these sthayidravyas are subjected to form of satva,
dhruti, or bhasma and employed for agnishayeekarana of
Parada.
Ref. of ksaravarga is available in niyamana
samskara of parada & in this swarjiksara is main.
By all this it is very clear that in parada bandhakriya
the drugs mentioned in rasasastra are util ised. These
drugs are used by siddhas, but whether they achieved
agnisthyekarana of parada or not with all these methods
is a different issue.
40
Rasasiddhas used all the drugs either singly or in
combination or by making other kalpas according to their
own knowledge and convenience. So, in different
granthas different methods of parada bandhana are
explained.
Among these procedures certain procedure are
widely used. Such as kalini stree, vanaspati, druti, satva
and agnisthayi rasadravys.
Classification of parada sthayekaranartha useful dravyas
Parada sthayeekaranartha useful dravyas can be
classified mainly in nine divisions as :-
Jangama varga.
Loha varga.
Ratna varga.
Ousadhi varga
Pasana varga
Drava varga
Visa varga
Rasa varga
Ksara varga
41
Among the jangam dravyas. Artava is widely used.
Sukra, mootra, mala, nakha, danta, kesa or any other
matter is used in many methods. In lohavarga saptaohas
and kanta loha is used. Generally lohadhruties or loha
bhasmas are used for parada agnisthayeekarana.
According to Agastya sampradaya sudha loha is
employed for this purpose.
Among Ratnavarga – maharatna and uparatnas are
used. Parada bandhana can be achieved with
ratnadhruties, ratna bhasma, satva is also used.
Among vanaspaties mainly divyousadhies, niyamaka
ousadhies and rasabandhak ousadhies are popular, with
the swarasa of these oshadhies svedana, mardana etc.,
are done 64 pasanas dravyas are considered & among
these pullatotti pasana, tusu pasana and lavana pasana
are main. In parada bandhana prakriya jangama varga
dravyas also are refered. In this group artava and sukra
are mainly used.
42
In Rasarnava, Rasaratnasamuchhaya, laxanas of
Kalini Stree are described.
Kalini stree laxanas are shyavavarna, curley hairs,
kamala mukhi, beautiful, young, and also whose breast,
buttock, are well developed, and whose chumbana,
alingana etc. are very soft to feel, has madhuravani and
mrduyoni & who menstruate in krishnapaksha.
In making parada badha and rasayoninirmana this
kind of stree is necessary.
Rasarnava explained making Rasabandha is
possible with kalimi, kukini, and kachinin stree.
A lady who menstruate in krisnapaksa is called as
kanlini, and the lady who menstruate in both paksas is
known as keekini.
A lady who menstruate in shuklsa paksa is called as
kanchini. All these laxanas are more or less similar to
kalini stree described in Rasarnava dviteya patala 17 –
25.
43
In absence of this type of stree there are other
relaxation in rasa texts explained such as mantra visesa.
It is advised to chant mantra one lakh time before
kulaksana stree to convert her into sulaxana stree.
Rasaratnasamuhayakara recommended one tola
gundhaka ghrta to the lady for 21 days to convert her into
a kalini stree. Rasabandhanakari Kalini stree
description is available in may other granthas but all
those laxanas are more or less the same
Rasaratnasumuchhayakara advised to take rasavidya
deeksa only after getting Kalini stree. It is clear that
rasabandha or rasasiddhi are possible only with kalini
stree.
After knowing that rasabandhana is possible with
stree, then the question arises how to make parada
bandhana with the help of stree. What factor is
responsible far rasabandhana. Rasarnavakarta opines
that raja of the lady who has consumed gandhaka for 21
days is capable of making parada bandhana and jarana.
The procedure of paradabandhna with raja is mentioned
in parada samhita in a symbolic manner i.e. if parada is
44
triturated with raja it becomes bandhita. The description
of rajobandha parada nirmana refered in Yogaratnakara,
Rasaraja Sankara, Nigantu ratnakara etc., is also
available in parada samhita, which goes like this “During
the time of menstruation parada should be kept in the
yoni of a stree, & with the prabhava of raja parada
becomes baddha”.
Raja is described as which stay in giriguha, neither
lion, nor Naga, though possess as two paksha is not
pakshiraja; which is in the middle of the sky like
arunavarna say.. Parada become baddha with this. In
parada samhita this is known as rajata; this is not known
how he described this as rajata. Commentator is also
doubtful how acharya compared rajas with rajata. In
Rasa-kama-dhenu, Ayurveda prakasa, Todarananda and
Vastuguna Prakasika there is description regarding
parada baddha with Raja.
To know more about this when questioned to many
rasavaidyas no satisfactory explanation could be found.
Dhatuvadies believe that “only prathama rutumati artava
45
is helpful in this kriya. To understand which super
natural guna in artava is capable of making parada
bandhana, it is essential to study the constituents of
artava.
The main constituents of artara are calcium, arsenic
and iodine, (ref. British obst and gyn pract). Calcium is
having naturally parada bandhaka guna. In this
ksarabaddha parada is popular. There is a reference
regarding paradabandhana with malla. Gouripashina is
supposed to be a good parada bandhaka. This principle
is available in artava. Tried to get practical experience
from rasavadies but no satisfactory response and
explanation received from any of the rasavadies. It
seems present rasavadies are not doing parada
bandhana with Artava. After considering the kalini stree
lexanas, it seems rasavidyas might be probably South
Indian because Savavarna, Curley hairs etc., are signs of
South Indian ladies.
There is a necessity of research in relation to
parada bandhana with artava. If paradabandhana is
46
achieved with this method, there is no necessity of
searching paradabandhaka vanaspaties, and also which
solve the problem of making other dravyas agnisthyi,
satvapatana, jarana etc.,.
Agnisthayi :-
Agnisthayi this word is formed by combination of two
words agni & sthayi. This word is gativachaka, that also
specially conforms upward movement. The function of
Agni generally is dahaka, pachaka. & spread in all four
directions. But its upward movement is predominant.
Sthayi word formed by root ‘stha’ and ‘Ma’, Vadi,
parasmaipada. Which shows to stop to control or
restricting of gati. Agnisthayi is combination of two
words, agni and sthayi :-
Both these words indicates opposite meaning :
Agni the function of which is “moving” where as the
meaning of sthayi word is restricting the gati. Though
47
agni is one among panchmahabhoota it is of three types
depending upon sthana and upadi.
1) Sunrays form agni – spreads all-round.
2) Bahya sthulagni.
3) Dehastha kayagni.
Prakrtistha agni - Anatariksha vyapi, Komala,
Prakashaprada, posaka and jeeva raksaka.
This is not dahaka but sosaka. Bahyagni is dahaka,
teeksna and svaroopavidhvamska.
Kayagni is available in all anu and parmanu of the
body. Among these three types of agni, which type of
‘Agni’, one should use for “Dravya Sthayikarna; This
should be understood first. In rasavada as and when
required all these three type agnies are used wherever
necessary.
To dry up :- Ardradvaya, bhavana dravya antarikshagni
is used. To give required shape to “Rasaka” Bahyagni is
important. Lastly digesting siddharasas and in making
them useful to body kayagni plays a vital role. Like this
48
in rasavada all these types of agni are constantly or
always required. The meaning of agnisthyi is stable in
bahya sthulagni. But the other two agnies antarikshigani
& kayagni are not related to “Agnisthayi”. There is a
difference in the meaning of agnisthiyi in sanskrita
language and in rasavada. In sanskrit meaning of
agnisthayi doesn’t explain the time & type of agni (mrdu,
madhyama, teeksna)
Rasavadies agnisthayi literature has been adopted
and developed by modern scientists, which has explained
that a particular drug boils at certain temperature. Eg.
Boiling point of yashad is 4190c x M.P . is 6070c. this is
proved by the present day scientist. This is known as
“Agnisthayi” But in sanskrit l iterature, this is not
explained however there is one explanation regarding the
changing of dravya form & absolutely stopping of the gati.
49
Vyapakata of agnisthayekaran”
Though agnisthayekaran is a very complex and
difficult it has been utilised by different acharyas of
various region & religion. The knowledge of which is
available in their granthas.
In sanskrit language too the word agnisthayi is
explained as baddha, Paksaklinna, paksadanda.
In Tamil – Agnisthayekarna is called as “Katu”, after
every drug. ‘katu’ is added such as “Talaka katu” etc.,
Kerala and Telugu writers have followed Tamil
literature and referred agnisthayekarana as “Katu”.
Agnisthayekarana was well developed and known to
Karnataka rasavadies, and vaidyas also, where in it was
called as “Hogekattu”. i.e “doesn’t emit smoke”.
This is also popular in Maharastra & North Indian vaidyas.
50
What are the drugs to be made agnisthayi ?
As there are many dravyas in Rasasastra, it is
necessary to know which dravyas among rasa, maharasa,
uparasa, sadarnarasa should be made agnisthayi.
Maharasa :-
Abhraka, vaikranta, makshika, vimala, adrija,
sasyaka, chapala and rasaka, these eight dravyas are
called as maha rasa. Among these first, four drugs have
got high degree of agnisahatva guna’ these drugs doesn’t
gets volatized while doing marana, so there is no
necessary to make these drugs agnisthayi. Remaining
four dravyas change shape etc., even with less heat , so
these should be made agnisthiyi. But there is no
reference regarding the agnisthayikarana of adrija and
chapala’ so it can’t be explained anything about these
two. Rasaka agnithayikarana is popular since the time of
acharya Nagarjuna. No description regarding tutha
agnisthayikarana can be found. In agnisthayikarna sidha
system of South Indian is having its own special position.
The preparation methods, properties etc are described
51
separately in texts. In Unani Hakeem also the treasure of
agnisthayi is available.
These people calls agnisthayi as – kayam karana,
kayamutunarsabita karana. In Urdu rasavada sahitya
akabaralchemiya, kustejatahajari etc are described. In
“Adhunika siddha rasendra vignana” different procedures
of agnisthiyikarana are explained by Unani methods. With
these facts one will come to know that Unani also
accepted the importance of agnisthiyikarana.
Uparasa :
Gandhaka, gairika, kaseesa, kanksi, tala, sila,
anjana and kankusta are uparasas. Apart from gairika,
anjana, kaseesa, and kanksi all dravyas in uparasa
varga emit smoke when kept over fire, that mean it is not
possible to make marana of these because of their
volatile nature. Gairika, anjana, kaseesa, are more stable
in fire than gandhaka. So, the marana of these dravyas is
easily made. Therefore there is no necessary to make
these agnisthaye.
52
Kanksi, though it becomes flower like with
agnisamyoga. It is necessary to make it agnisthayi. But
there is no reference regarding kanksi sthayikarana.
Gandhakadi agnishayikarana methods are explained.
Anjana agnisthayikarana methods are mentioned in Unani
system. But it seems there is no necessity to make
anjana sthayi, because it can be reduced to bhasma
easily.
Sadharana rasa :-
Kampillaka, Gouripasana, Navasagara, kapardi,
agnijar, girisindhura, hingula, mrdarshinga are sadharana
sasa. Among these it is necessary to make Hingula
agnisthayi. Agnisthayikarana of other khanijadravyas is
not necessary as they can be subjected to marana easily.
Pranija and vanaspatija dravyas is not required.
Kampillaka, agnijara dosen’t requires sthayikarana. As
kapardi is also marana siddha, doesn’t requires
sthayikarana, Remaining are Gouripasana, Navasagar,
Girisindhura, Hingula and mrdashringa. Mrddashringa is a
naga yougik. Some people say it should be made sthayi;
but it is not widely used in dehavada and lohavada. Some
53
rasacharyas feels it necessary to make mrddashringa
agnisthasyi, as the colour of it changes when given
teeksagni where as it is possible to make marana of
mrddashringa there is no necessary to make it sthayi.
Now, remaining are gouripasana Girisindhura and
Hingula. Except girisindhura, agnithayikarana of
remaining drugs is explained in detail; There is no
reference regarding girisindhura agnisthayikarana. It may
be done like Hingula sthayikarana as it is a parada yogik.
Apart from maharasa, uparasa, sadharanarasa,
agnisthayikarana of suryaksara, saindhava, samudra
lavana, tankana, rasakarpura and savveera is available in
literature.
When kept over fire suryaksara has got burning
property, samudra lavana gets utksipta & lose weight,
tankana becomes flower like & Rasakarpura, savveera,
are volatile, so it is necessary to make these drugs
agnsthayi.
54
Agnisthiyikarana of naga vanga, yasada, and other
lohas comes under dhatuvada so it is not described here.
55
Essentiality of sodhana before
agnisthayikarana.
Generally khanija and vishadravya sodhana is
mentioned in rasagranthas. There are many important
reasons for this. These dravyas are available in
bhoogarbha. Naturally some harmful, unwanted,
dangerous materials are mixed with them. In order to
avoid the harmful effects of these apadravyas on the
body it is necessary to purify them.
Apart from this another intention of sodhana is that
nirindriya rasadravyas are purified with the help of
vividha swarasa and taila etc., by sendriya dravya
samyoga; the sendriya guna get transmitted into
rasadravyas. Apart from gaining sendriyatva rasadravyas
becomes brittle; by which marana would be easy .
Because of these reasons sodhana is a prime important
factor in rasashastra.
When we proceed for rasa-rasadi dravya
agnisthayikarana; the important question arises before us
is that whether sodhana karma is essential prior to the
56
process of agnisthayikarana & if the sodhana is
necessary then when it should be done, before or after
the agnisthayikarana. It is necessary to know about
these two things. The writer of ‘Marmakalabhodini’
explained that whether in lohavada or dehavada it is
necessity to purify dravyas before agnisthayikarana.
Where as some dhatuvadies doesn’t accept this
opinion and feels that there is no necessary to make
dravyas purification before agnisthayikarana. Whatever
this dosas (Visadi) present in the dravyas will be
eliminated by samskara we do while making
agnisthayikarana. Due to the prabhava of samskara
rasadi dravya becomes devoid of the dosas. So
there is no necessity to make sodhana prior to the
agnisthayikarana. Even if one can accept this view that
visadi dosas gets eliminated by the agnisthayikarana
samskarana; but it may not eliminate the apadravyas
mixed with rasadravyas, which should be noted. Of
course before agnisthayikarana there seems no problem
in making sodhana; any how many sodhana vidhies are
mentioned in rasashastra. One can choose suitable
57
method for sodhana, because some sodhana methods are
as such, that cause inconvenience in agnisthayikarana
for example it is said that hingula can be purified by
giving a bhavana of stanya; but hingula khanda is
needed for its agnisthayikarana where as when it is
purified with above method it becomes powder. The main
intention of taking hingula khanda is to enable to give
choya either with svarasa or jayaneera or to make
pachana in a svarasa. Some times it is subjected to
pachana by keeping amidst the kalka etc., or it is
subjected to svedana with the help of dolayantra. It is
inconvenient to take hingula powder. If we take hingula
churna it partly gets mixed with the svarasadi dravyas; by
which sthireekarana becomes difficult. Along with this
during the process of hingula sodhana with stanya,
snehamsa present in stanya get mixed with hingula.
While making agnisthayikarana due to the burning of
snehamsa present in hingula causes the change in its
colour, or there may be an interaction between the drugs
used in sodhana & sthayikarana. So there exists doubt in
attaining desired result.
58
Even though Gandhaka sthayikarana is done along
with the impurities present in it. for example sand etc., it
can’t be successfully used as vedhopayogi because of
the impurities present with it even after sthayikarana.
We know that sodhana karma is essential and
sodhana can’t create any problem in agnisthayikarana.
Keeping in mind above all factors sodhana is essential
and good prior to the process of agnisthayikarana. But
sodhana of rasa dravyas should be made in such a way
that it should get rid of the impurities and donot cause or
create inconvenience in the process of agnisthayikarana .
There are different methods of sodhana for a single
drug; one has to choose the suitable method. The
dravyas purified in this way are necessary for
agnisthayikarana.
Saindhava, samudralavana, sphatika, suryaksara,
navasagara, tankana, and tutha etc., are soluble in water.
The best method of sodhana of these dravyas is fine
powder of dravyas solution of these dravyas should be
prepared by mixing with water and get filter either by
59
using chaturguna vastra or filter paper then the solution
is heated til l evaporation of water. This kind of sodhita
dravyas can be used for agnisthayikarana without any
difficulty.
For gandhaka shodha it is liquefied in iron vessel
smeared with ghee or oil it is and is poured in a vessel
containing milk through the cloth; tied over the mouth of
the vessel. After purification by this method gandhaka
should be washed thoroughly with warm water to removes
snehamsa. If gandhaka khanda is required for
sthayikarana. The required quantity gandhaka is liquefied
and given a shape of “Pinda”.
Before agnisthayikarana parada may be purified by
any of the methods. Then the process of
agnisthayikarana becomes easy. Parada may be purified
by using any dravadravyas, but care should be taken that
no snehamsha of bhavanamsha of dravya remains
mixed with parada. After svedanadi proceedures the
agnisahatva guna in parada gradually goes on increasing.
So, it is accepted to purify parada by different methods.
60
Prior to agnisthayikarna sodhanakarma should be done
without any hesitation; by this dehavedha and lohavedha
guna are incorporated in sthayi dravyas.
61
If asodhita dravyas are made agnisthayi, then there
may be delay or failure in desired results and in the same
way if asodhita agnisthayi dravyas subjected to sodhana
after sthayikarana instead of good result one will get loss
only. The main cause for this is that after
agnisthayikarana if it is subjected to sodhana there may
be loss or decrease in their properties. Dravyas which
have been taken for sthayikarna after different samskaras
automatically imbibes some properties due to samskaras.
If dravyas purified after sthayikarana, the properties
which have gained during the prior samskaras will either
be lost or decreased. Some dhatuvadies feel that the
dravyas becomes parisuddha when purified after
sthireekarana. It is different to believe this. After seeing
all these facts it becomes clear that dravyas should be
purified prior subjecting them to sthayikarana. The
purification prior to sthireekarana is essential for
achieving deha – loha siddhi.
62
Necessity of Agnisthayikarana of Rasadi
drvayas.
Shivateja padavi vibhoosita parada is such a
miraculous drug because of its prabhava it can fulfil l the
wills of sadhaka within no time. Its area of action is two
fold, one is dhatuvada and another one is dehavada.
Conversion of heena guna tamradi dhatu into utkrishta
guna rajata & swarana in the same way making vyadhi
peedita sareera to healthy one is dehavada. Dhatuvada is
not a separate entity; i.e. nothing but only the method of
testing siddha rasas used in dehavada. Parada is
supposed to be the only drug for dehavada & lohavada,
but there is a difference between sadhana and prakriyas
among deha and lohavedha.
Parads does the function of deha and lahovedha
only when it is made completely agnisthayi and can
consume rasoparasadi dravyas. Because of this reason
rasacharyas advised to make vividha samskaras. A
poisonous drug parada becomes nectar due to different
samskara kriya, which eliminates the poisonous
63
properties of parada. Secondly parada siddhi is done with
divyousadhies, but it consumes a lot of time and
Laborious, seems to be impossible. The identification of
divyoushadhies itself is highly difficult. Even if available,
divyoushadies may be available in small quantity, in
durgama pradesha. Where we can’t make parada
anusandhna kendra.
Even when we try to cultivate the divyoushadhies by
changing their natural place, there is a fear of change or
decrease in their guna karma – prabhava and kartrutva
shakti.
In these circumstances preparation of siddha rasa,
baddha and bubhuksita – parada by divyoushadhies
seems to be a mrgatrsna or gaganakusuma. To get rid of
this severe problem rasasiddhas invented different
procedures that is first gandhaka, hingula, talakadi
dravyas are made agnisthayi, then with the help of these
attaining the siddhi i.e., making paksa chhedana of
parada, bubhuksiteekarana later on along with jaranadi
kriya parada is also made vedhopayogi. Dhatuvadies
64
believe siddha parada made by these vidhies is capable
of converting or changing the colour, molecular weight
Sp. Gravity, boiling point, melting point etc of metals.
Like this it cures the sareerika rogas and gives
health, vigour & longevity. In this method there is no
necessity of making time consuming laborious astadasa,
samskara or khechari, bhucheri, jarnadi complicated
procedures & also no need to go into durgama pradesas
for searching divyoushadhies.
So agnisthayikarana of gandhaka, hingula talakadi
dravyas is always needed. Parada which is having
ashayagni dosa or alpa agnisthayi guna stil l show very
good results in chandradayarasa, siddhamakara dvaja
etc., This is only a combination of anagnisthayi parada
and gandhakadi rasadravyas.
But in preparing chandrodayadi parada is subjected
to kupi pakva after samanya sodhana. Where as parada
attains higher powers like asadhya roga nasaka guna
only after visesa samskaras (particular purifications).
65
So to prepare this kind of divyagunayukta (Super
natural power) parada, first it is necessary to make
Gandhaka, Tala, Manasila, Yasada, Sora, Navasagara,
Hingula, Malla etc. agnisthayi, before being brought in
use with parada.
Whatever siddhi or power being attained it may not
be more than taking a conch shell to ocean.
Some rasavadhies claim that “Rogaha sarve api
jayante mande agnou”. Which means all diseases occurs
due to agnimandya only. It is primarily need of a
physician to achieve samprapti vighatana by bringing the
visama or mandagni to samyavasta and when
anagnisthayi dravya nirmita rasousadhies are used.
Jatharagni and dhatvagni becomes manda. “Yatra yatra
dhoomaha tatra tatra vahnihi”. When agni is intensified
dhoomra itself vanishes. Gandhaka the dravya emits
Smoke when kept over fire; because of this they cause
agnimandya, by which they causes disease. Therefore
rasoudhies should be made agnisthayi. If rasaousadhies
prepared by using agnisthayidravyas, are used definitely,
66
it should eradicate the diseases and brings in good
health.
Rasousadhies are called as nirindriya dravyas.
Tamradi dhatus are used after making shodhana marana
etc., by this nirindriya dravyas becomes laghu,
sookshma. Which are easily absorbed by the body; the
reason for this is that vanashpati taila svarasa etc., are
used for bhavana and subjected to putas. By this
rasousadhies becomes sendriya dravyas by losing
nirindriyatva. Body absorbs sendriya dravyas easily.
Where as in khalveeya or kupipakva rasousadhi
nirmanana nirindriya gandhaka, hingula etc are used only
after sodhana for preparing kalpas, which is really a great
mistake. Because neither laghutva, nor sookshmatva and
sendriyatva will be incorporated in the kalpas.
No significant result can be achieved with these
rasas, even if there is a little result that may be due to
the presence of the choornadi dravyas mixed while giving
bhavana; or anupana or due to the pathyahara vihara
67
followed by the patient. So it is necessary to make
marana of hingulatuladi dravyas by using vananspathies,
hinguladi dravya loses jadata and attains sendriyatva.
But it is very much difficult to make marana of these
dravyas, because they get burnt immediately after
agnisamyoga as they burn suddenly, no bhasma can be
prepared. Where as with out preparation of basama we
can’t expect good result. Hence agnisthayikarana of
gandhakadi drvayas is of immense necessity. These can
be handled easily like lohas only after agnisthayikarana.
“Marmakalabodhini” dhatuvadi granthakarta explains
that 99%- of the dhatuvadies fail in attaining dhatusiddhi.
The main reason for this is that people doesn’t use the
agnisthayi dravyas in the methods. They simply take the
drugs mentioned in the literature and give puta and they
won’t get anything at the end.
There is a possibility of failure even after subjecting
sidda rasa or siddha bhasmas in the processes. People
who doesn’t get siddhi start blaming the science, without
68
trying to know the intricacies of the sastra. For
dhatusiddhi wherever rasadravyas are used or indicated,
they should be understood only as agnisthayidravyas.
This is only known to an expert rasasastra teacher. So,
for attaining siddhi it is necessary to have
agnishtayidravyas.
Marmakalabodhinikarta is of the opinion that
whatever kriyas one does for rasasiddhi, there comes the
agnisathayikarana. Therefore it is necessary to make the
dravyas agnisthayi when used for vedhakriya. Such as
which dravyas we use for rajata vedha, they should do
the vedha karma without doing marana of rajata. For this
purpose it is required to make the dravya agnisthayi. If
the dravya get burnt after vedhana then there will be no
loss. In rasasatra which dravyas are not stable in fire
should be made sthayi first. There is a reference in
dhatuvada granthas, which many resasiddhas also
believe, that if agnisthayi gandhaka tali is used for
vedhana over melted rajata, it is converted into svarana.
69
But when anagnisthayi gandhaka taila is prepared
and tried vedhana, that rajta neither converts into svarna
nor remains as rajata instead it vanishes.
Prof. Dr. D. A. Kulkarni in his vignana bodhini teeka
of Rasaratnasamuchheya while explaining the properties
of rasaka and parada as sresta siddha rasas. Deha and
lohavedha both become slaves of a person who does the
agnisthayi karana of rasa and rasaka. Rasaka is also
having many important properties like rasa. But to
extract maximum properties of these two, it is obligatory
to make their sodhana & marana. These two process are
not possible without agnisthayikarana; as both these
volatizes when kept over fire. So, the bhasmeekarana of
these two should be done with great care. The one who
makes agnisthiyikarana of these two will attain deha &
loha siddhi.
Prof. Kulkarni’s intentions is to eliminate volatilizing
property of parada and remarks, agnisthayikarana is
essential, then only it is possible to attain deha lohsiddhi.
If they are not stable in fire, it is impossible to prepare
70
their bhasma. By this essentiality of parada and rasaka
agnisthayikarana becomes very clear. Prof Kulkarni’s
opinion also confirms, strengthen & supports the opinion
of marmakala bodhini.
While writing hindivyakhya of rasaratnasamuchhaya
kaviraj. Ambikadatta sasatri while explaining the
properties of rasaka states that, a man who prevents
kharpara and parada’s volatizing guna or a man who
digests these two drugs, the dehasiddhi will be a slave of
such persons.
Ambikadattaji’s opinion is to prepare “Sthoolagni
and pachakagni sahanagunayukta parada & kharpara. His
indirect statement is that kharpara & parada both are
volatile.
In rasesvradarsana it is written that “Poorvam lohe
parikset paschat deha prayojayet” first try on loha then
use on deha. Siddharasa which does the lohavedha will
automatically do dehavedha.
71
Parada agnisthayikarana with
vanaspaties
Vaidyasamudaya believes that if parada is made
bandha with venapaties, it possess miraculous
properties. There is a description texts that – ‘Uttamo
moolika bandho manibandhastu madhyamaha’. There is a
detailed description of the vanaspaties used for this
purpose, these are described as divyousadhies. There is
a difference of opinion about these vanaspaties. These
ousadhies are not more than 64 to 84 in numbers.
Vanaspaties which are capable of giving dehasiddhi and
lohasiddhi are called as divousadhies. Among these some
are capable of making parada bandhana and agnisthayi
also,and some are famous to possess as soota niyamaka
gana. The meaning of this section drug is not clear,
whether these vanaspaties only does the function of
removing parada chanchalagati by niyamana or whether
parada becomes devoid of its asahyagniguna and attains
agnisahatva.
72
But there is no confusion regarding the vanaspaties
which are explained as paradabandhanayogya. Which
vanaspaties eradicates dravatva of parada and make it
solid are called as bandhana guna sampanna. Apart from
this which vanaspaties introduce agnisthayi guna in
parada may also be called as parada bandhaka.
There may not be any problem in calling these
vanapaties as divyoushadies which removes dravatva of
parada or makes parada agnisthayi.
The parada bandhana vanaspaties are innumerable.
There are may vanaspaties in use among the vaidyas.
Many people experimented by taking these vanaspaties,
but it seems they have not obtained satisfactory results.
To have satisfactory results while triturating parada
with divyousahadhies and niyamaka ousahadhies along
with parada; saindhavalavana, should be added.
Specially when swarasa of these vanaspaties is used in.
73
Majority of the vanaspaties. Such as rudravanti,
latabooti, loni, bathua etc., are ksarapradhana and also
difficult to identify.
While triturating parada with these svarasa & when
washed with kanji or amla dravyas, salts will form.
Parada captures more or less quantity of dhatvamsa
present in the plant juices and parada starts solidifying.
This is the secret of ghaneekarana.
Parada can be solidified by using many vanaspaties,
but with some prabhavi vanaspaties parada get rid of its
dravatva and becomes solidified by which one can make
gutika of parada.
There are some other, vanaspaties which will make
parada bandhana and baddha. The parada becomes
stable even in high degree temperature. This is the
opinion of the Bhasmavignana granthakarta.
Before starting to make parada bandhanaprakriya
with the help of vanaspaties, at first it is essential to
74
know its shastrik name, then and which part of that plant
possess the parada bandhana guna should be identified.
Next the duration of swedana, mardana etc., should be
understood. Apart from this there are so many practical
problems.
Separate or different vanaspaties have the same
synonyms which creates confusion in selecting
vanaspaties, this is the one of the main hindrance in
preparing mulika baddha rasa.
There is no description in literature regarding the
duration, procedure and the part in by which parada
bandhana is achieved.
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Drutidwara parada agnisthayikarana.
Druti is also used for parada agnithayikarana. Liquid
state of original dhatu or mineral is Druti, which remains
in liquid form only. When prepared by combining with
divyoushadies with melted svarnadi loha or any other
khanija dravyas. (R.R.S. 8/81).
Specially preparation of ratna and loha druti is
mentioned in the texts. Druties are used in 13th samskara
of parada. This samskara is known on “Bahyadruti”.
Druties mixed in arotabandha makes parada bandhana.
(R.R.S. 8/80).
Acharyas explained the following 5 laxanas of druti
(R.R.S. 8/82).
1. Nirlepatvam : Druti should not get attached to parada.
1. Drutatvam : Should remain in drava vastha only
2. Tejasvi : Should be lustrous.
3. Laghuta : Should be lighter than original material
4. Asamyoga : Should not form amalgumation with parada.
76
After seeing the above laxanas it become very clear
that acharyas not explained about druti varga and also
how to prepare druti. But mentioned that druti should
posses the colour of the draya from which its has been
prepared. It is difficult or it may not to possible to remain
in dravavastha for druti prepared by different procedures
that is why method or of keeping. Druti in liquid form is
explained as – all druties should be kept in a bottle
containing kusumbha tila. Whenever necessary it is
taken out & used.
Ratnavarga druties and abhraka druties are famous
and are used in parada jarna and parada bandhana.
But among vaidya samudaya or dhatuvadies no
practical experience seems to exist regarding the
preparation of druti.
One can’t say anything about druties unless and
until than intense research work is done in this matter.
In olden day also it seems there was no rasavadies
who successfully prepared druties, so there is a
description in literature that – druties are not formed
77
without the blessings of lord shambhu. (P.S.
17/3).
Shri. Harisharanada in his bhasmavigna on page
No.130 state that vajradruti will never be formed. Unless
and until any other matter is mixed with vajra, it can’t
remain in dravaroopa. There is a detail description of
pravala and mukta druti. Paravala and mukta are given a
bhavana of amlavetas swaras for one week. Then a bolus
is prepared after mardana, kept in the jambeer, again it is
covered with samputa. After wards samputa is kept in a
heap of dhanya for one week. Again the bolus removed
out and subjected to svedana to get water like druti.
Parada agnisthayikarana by satva
Generally vajrabraka and bhoonaga satva are widely
described for this purpose. Parada becomes agnisthayi
by abhrakasatva jarana. This description is clearly
mentioned in texts, which is a very complicated
procedure.
78
Though there is a description of making parada
paksaklinna by abhraka satva. But this is very vast work
and requires years together time. According to the
opinion of rasavadhies abhraka satva is made parada
bhaxana yogya, even though after making
bhakshanayoga abhrakasatva; parada will not consume it.
So abhrakasatva triturated with different types of tailas,
vasa and made brittle powder like. Even after making
bhaksana yogya; parada will not consume satva, so
parada mukheekarana is needed. Even when parada
Mukheekarana is done by different visas. Parada will be
incapable in abhrakasatva bhakshana. Living beings even
when possesses mukha and bhaksahara, will not
consume ahara without kshudha, like this mukheekarana
krta parada will not ingest abhrakasatva. That is why
parada bhubhuksitikarana samskara is done. In this stage
only parada will consume abhrakasatva easily.
Parada will not yield any phala (siddhi) even after
consuming abhrakasatva; as ingested food is not capable
of sareera posana unless and until it is properly digested
like this the abhrakasatva becomes useful Only when
79
parada properly digests the abhrakasatva during abhraka
jarana. Jaranakarma is done by using different yantras.
Though there is a special description of those
procedures, but no success is seen practically.
Parada bhubhuksitikarana and jarana are all not an
easy procedures.
For this purpose “Guru” is specially needed than
granthas. Rasahrudaya tantrakara described the
abhrakasatva jarana kriye clearly. But after studying the
procedure in detail, the procedures seems incomplete. So
there is difficulty for sadhakas in experimenting.
Parada agnisthayikarna may be done by
bhoonagasatva in a manner by which parada pakasa
chhedana is done by using abhrakasatva.
There is no description of method of parada
agnisthayikarana by bhoonagasatva.
80
In kakachandeesvari tantra there is reference of
parada agnisthayikarana by bhoonagasatva. Parada
taken along with bhoonagasatva in a darvi and kept over
agni parada becomes sthayi. There is symbolic a
description of making parada baddha and vedhaka by
bhavana of different vanaspaties.
Vaikranta, makshikadi satva are also used for
parada agnisthayikarana. But acharyas given more
importance to parada agnisthayikarana with
abhrakasatva. Parada and abhrakasatva are supposed to
be veerya of shiva and parvati respectively.
As purusha is obedient to stree so in the same way
shivaveerya parada becomes bandhita when combines
with the parvati verya abhraka.
It is necessary to know that which principle factor is
present in abhraka satva is capable of making parada
paksachhedana.
81
Abhrakasatva contains magnesium, ferrum, and
aluminum, these dhatus are useful in giving parada
agnisthayiguna, but it cant be explain how this heavy
metal becomes mixed with parada. This is only possible
after detail study. It is difficult to say anything about this
without experiments or research.
Parada agnisthayikarana by agnishtayi rasoushadhies.
Agnisthayi rasas either alone or in combination are
used in loharanjanakriya, other than loharanjana
agnisthayi rasasoushadies makes other dravyas
agnisthayi. Also apart from these two kriyas they make
agnisthayikarana of rasendra too. But there is no clue
about which of the sthayi rasasoushadies makes parada
agnisthayi. The references regarding this is available in
literature. But there is no clarification regarding the
procedure or technique of making parada agnisthayikarna
with sthayi rasasoushadies; where as there is no
description how agnisthayi dravyas are used in
lohavedha.
82
Among rasavadies there are another two methods
used for this purpose. One is parada is triturated with
agnisthyi rasas, and subjected to 3 hours pachana with
the help of “damanuyantra”. After svangaseeta dravysa
has to be examined for agnisathavaguna after opening
samputa.
If the parada is sublimed, then again it is collected,
triturated with the underlying dravya & the whole
procedure is repeated til l parada doesn’t sublimes which
means parada doesn’t get urdhvapatita. Generally for this
method hingula, maksika, ganghaka, tala, and malldi
dravyas should be previously made agnisthayi.
Second method which is most widely used, which is
done by keeping parada amidst the powdered agnisthayi
rasadravyas, then do sandhibondhana properly. Later on
it has to be subjected to one day pachana with deepagni.
After svangaseeta parada is examined for
agnisthayitva. If it is not properly attained sthayitva, the
83
process is repeated again in the same manner. By this
parada become agnisthayi.
84
MATERIALS & METHODS
LIST OF EXPERIMENTS DONE :
1. Name of the
experiment
: Hingnlotha parada
2. Sl. No. of experiment : 1
3. Reference : Sharangadhar, Madhyam
khanda 12/16,17
4. Date of
commencement
: 8.4.99
5. Date of completion : 12.4.99
6. Equipments : 1. Equal sized two mrt handika.
2. Agnichulhika
3. Khalvayantra
4. Darvi.
5. Vastra.
7. Dravyanama : Quantity
Hingula 500 gms
Citrus acida fruits 20
85
8. Procedure :
on 8-4-99 two mrthandikas whose inner surface
was smeared with gopichandana, and allowed to
dry. Hingula triturated for 3 hours with citrus acida
– fruit juice saperately. On 9-4-99 triturated hingula
was placed in one mrt. Handika; the second handika
placed over the mouth of the vessel containing
hingula in such a way that the mouths of both vessel
face each other and fits without leaving any gap
between. Sadhibandhana was done with piece of
cloth, smeared with a Gopichandan. Totally 4
layers of cloth applied and allowed to dry for a day
this looked like Damaruyantra. On 12.4. 99 at 9
a.m. Damaruyantra was placed over the LPG Gas
stove, and started giving heat with large burner.
A cold pad prepared out of thick cloth (4” x4”
site) placed over the top upper vessel. At every 10-
15 minutes water is poured over the cloth pad,
without the water drops folling down. Heating
stopped at 5 p.m.
86
Next day morning ( 13.4.99) sandibhandhana
removed carefully, vessels separated. Parada
deposited on the interior surface of the upper vessel
was collected by scraping with a plastic spatula.
Collected parada squeezed out through a double
layered cloth and stored in a clean glass bottle.
The portion of the remnant Hingula present in
the lower vessel was taken and again repeated with
the process of trituration of Hingula with citrus
acida fruit juice and subjected to the process of
urdhvapatana repeated to extract parada present in
the Hingula.
9. Observation :
After opening damaruyantra, parada globules
seen adhered to the whole inner part of the upper
vessel along with black precipitate of Gandhaka.
After scraping parada mixed along with the
black precipitate of Gandhaka turned to black
coloured, when squeezed through the cloth the
87
silvery white shining of parada could be seen
saperated.
10. Tests :
Hinguloth parada, and bandhita parada taken
out separately in a moosa and kept over the
furnace by keeping both moosas over the sand bath.
After 4 minutes parada present in both moosas
volatized without leaving any residue. By this it is
clear that Hinguloth parada is not possessing any
Agnisthayiguna.
11. Precautions :
1. Care should be taken to keep cold pad over the
upper vessel of the damaruyantra throughout the
period of urdhva patana.
2. While pouring water over cold pad one should be
cautious, so that the water poured should not drain
down and damage the sandhibandhana.
3. Parada have to be collected by scraping the
vessel.
88
Quantity of Resultant dravya : 230 gms
Dravyanyunatamana : 270 gms
Features of Resultant dravya : Silvery white
liquid.
Result : Successful in extracting parada from Hingula
with damaruyantra.
89
Discussion
It is advised to triturate Hinugula either with citrus
acida fruit juice or leaves juice, but generally majority of
Rasavaidyas prefer fruit juice. So it was decided to
triturate Hingula with citrus acida fruit juice. The main
reason for this, may be it is easier to extract fruit juice
than the juice of leaves. However the use of leaves juice
or fruit juice for trituration is a separate entity which
requires further evaluation.
Though I have extracted parada from Hingula 3-4
times apart from this experiment, it was possible for me
to extract 45-46% of parada from Hingula.
This ancient methodology of extraction of parada from
Hingula with urdhvapatana yantra is nothing but a
vacuum distillation of modern method of extraction of
mercury by Hingula.
90
1. Name of the experiment : Gandhaka sodhana
2. Sl. No. of experiment : 2
3. Reference : Rasatarangini 8/23,24,25
4. Date of commencement : 20.4.99
5. Date of completion : 23.4.99
6. Equipment : 1. Mrt handika – 2 of equal diameter
LPG Gas Stove
Vastra – Q.S
Gopichandana
Jala Q.S
Darvi
7. Name of the Dravyas Quantity
Amalsar Gandhaka 250 gms.
8. Procedure :
On 20.4.99 the interior surface of both handika
was smeared with thin layer of Gopichandana and
allowed to dry for a day on. 21.4 99 at 9 a.m. powdered
Gandhaka placed in one mrt handika, the second empty
mrt handika placed over the mouth of the first vessel
in such a way that the mouths of both vessels faces each
other and fits without leaving any gap in between.
91
Sandhibandhana was done with cotton cloth stripes
smeared with Gopichandana. Totally 4 layers of cloth
applied and left for a day to dry.
On 22.4.99 at 8 a.m. damaruyantra was placed
over the LPG gas stove on large burner. A cold pad
prepared out of thick cotton cloth (4”x4” size) placed over
the top of the upper vessel, at every 10-15 minuets
water poured over the cloth pad throughout the heating
process. Heating stopped at 8 p.m. and allowed to cool.
On 23.4.99 at 9 a.m. sandhibandhana removed and
yellow coloured sulphur sublimate (Gandhaka pushpa)
collected carefully by scraping the interior part of the
upper vessel.
1. Observations :
After opening sandhibandhana yellow coloured clear,
flower like sulphur sublimate seen deposited on the
interior of upper mrt pot.
92
2. Tests :
About 10 gms of Asuddha Gandhaka and
urdhvapatita Gandhaka powdered separately.
Both samples of powdered Gandhaka spread over
the two abhraka patras separately. Heat applied to both
abhraka patras simultaneously by holding the abhraka
patras with sandamsa yantra. Ashodhita Gandhaka
Volatized earlier than urdhvapatita Gandhaka, which
shows urdhvapatita Gandhak, possesses some
Agnisahatvaguna than asodhita Gandhaka.
9. Precautions :
2. Cold pad should be placed on top of upper vessel, and water to be poured on it every 10-12 minutes interval without fail.
3. Water poured over cold pad should not damage sandhibandhana.
3. Quantity of Resultant dravya : 200 gms
4. Dravyanyunatamana : 50 gms
5. Features of resultant dravya : Puspavat,
peetavarna
93
15. Result : Successful in purifying Gandhak as per reference.
94
DISCUSSION
Generally gandhaka is purified by liquifying it in an
iron vessel smeared with Ghee, and poured through the
cloth tied over the mouth of an earthen pot containing
any of these liquids i.e., Godugdha, Goghrta
Bhrnagarajaswarasa etc., later after cooling Gandhak is
removed from the liquid and washed thoroughly with
warm water.
The reason for selecting this method of Gandhak
sodhana was to purify Gandhak without using oily
substances and make Gandhaka to attain
Agnisahatwaguna to some extent, which will aid in parada
marana as Gandhaka is purified by subjecting it at
higher degree of temperature in this method of
purification (upward sublimation)
95
1. Name of the experiment : Parada
bandhana
2. SL. No. of the experiment : 3
3. Reference : Anubhoota
4. Date of commencement : 2.5.99
5. Date of completion : 2.5.99
6. Equipments LPG Stove
Loha darvi
Loha patra
Mrt patra
Dravyanama Quantity of dravyas
Hingulotha parada : 100 gms
Tuttha : 200 gms
Samudra Lavana : 100 gms
Jala : 1 litre
Citrus acida fruit juice: 5 ounce
Mode of preparation :
On 2.5.99 at 9 AM Tutha and Lavana powdered
separately. Then added to a litre of water to
prepare solution. At 11 AM lohapatra kept over
96
stove. When it becomes red hot, Tuta and samudra
lavana dravana poured along with 100 gms of parada
poured into the heated Loha patra solution. After get
heated stirring with a loha darvi at 11.15A.M. hot
dravana was transferred to another vessel
carefully. Parada deposited in the loha patra
scraped out, washed thoroughly and rubbed well in a
mortar. After removing all parada taken in a
double fold cloth, squeezed to form pattali, by which
abhaddha parada came out and baddha parada
remained in the vastra collected and Guti was
prepared with baddha parada and kept in citrus
acida fruit juice at 11.40 AM.
Abaddha parada was made baddha again by
pouring in the same dravan and repeating the
process.
9. Observation :
After Lavana Mardana, when Tutha was
powdered in the same Khalva without washing,
the colour of Tutha turned whitish. When lavana
97
and tutha mixed in a water, it turned to blue
colour.
Parada started adhering at the bottom of the
loha patra. Dravana, poured in a separate vessel.
Bandhitha parada rubbed in a mortar and washed
with water, started yielding first yellow colour,
then blackish water.
Baddha parada when squeezed through a
cloth with fingers, immediately Abaddha parada
started coming out through the pores of the cloth
as fine globules, while baddha parada remained
in vastra was like a butter silvery white colour
gradually started fading. Gutikas prepared out of
Baddha parada kept in a citrus acida fruit juice.
Second day when observed gutika were
very hard and turned to an ash colour. When
gutika rubbed over cloth it started shining.
98
Test :
Bandhita Parada guti was taken out and kept
over one burning characoal it was stable. Again 3-4
burning charcoals were kept over gutika, then
immediately parada escaped out from guti. By this it
becomes very clear that parada is only baddhita, but
not agnisthayi.
11. Precautions :
1) Tutha, Lavana should be finely powdered to
make dravana easily.
2) Iron vessel used for pachana should be
clean, otherwise colour of parada fades due
to admixture of lohamsa.
3) While squeezing through cloth care should
be taken, so that parada should not slip
outside.
Quantity of resultant dravya : 100 gms.
13. Dravya Nyunatamana : Nil
14. Features of resultant dravya : Parada gutiroopa,
Bandhita.
15. Result : Successful in making parada bandhana.
99
100
DISCUSSION
There is a description regarding parada bandhana
with tutha in many texts. The main principle to
solidify parada is the copper present in tutha. As the
tutha dravana is placed in lohapatra, because of loha,
copper present in tutha gets separated easily. Parada
solidifies by taking the released copper. Parada
guti can also be prepared by grinding with copper. In
this method there is no necessity of mardana with copper
powder. Parada easily absorbs the minute particles
of copper present in tutha, Salt and other ingredients
present in tutha aids parada in absorbing copper.
The intention of washing parada is to eliminate
the contaminated water from parada. Whole parada
doesn’t absorbs copper at once, parada which
doesn’t absorbs copper remains in its liquid state.
Guti can’t be prepared with this parada, even if
prepared will not become hard. Therefore if is
necessary to get parada squeezed through cloth
101
before making guti and repeat the process with the
liquid parada to make it solid.
There is a reference to subject the prepared
gutikas to svedana in Karji or by using any amladrava.
However it becomes hard when kept immersed in any
amladravas.
Aim of keeping parada guti immersed in amladrava
is to make it bright. Guti was silvery white when it
was semisolid, but turned to blackish colour. The
reason for this was not identified (known).
102
1) Name of the experiment : Hinguloth parada Agnisthayekarana by Gandhak lavana
9) Sl. No. of experiment : 4
10) Reference : Anubhoota
11) Date of commencement : 10.5.99
12) Date of completion : 20.5.99
13) Equipments :
Mrtsarava - 2
Mrt pot - 1
Sandhibandhana materials
LPG Stove
7) Dravyamana - Required for Gandhak lavana Preparation
Amalasar Suddha Gandhaka - 100 gms
Suddha sphatika churana - 100 gms
Suddha saindhavalavana churna - 100 gms
Suddha navasagar churna - 100 gms
Suddha suryaksara - 100 gms
Balamootra - 1500 ml
Hinguloth parada - 100 gms
103
Procedures :
On 10.5.99 at 9 AM a dravana was prepared by
mixing the dravyas from Sl.No. 1 to 6, in a mrtpot.
Gandhaka lavana was prepared by heating the dravana
over mandagni, ti l l the complete evaporation of
balamootra took place. Next day resultant dravya from
the svangaseeta mrtpot collected, & stored in a
closed container. On 12.5.99 at 9 a.m. 100 gms of
Gandhaka Lavana churna taken in a mrtsarava,
Hinguloth parada poured slowly in a depression made
by pressing with the thumb amidst gandhaka lavana
churna. Remaining 50 gms of gandhaka lavana churna
was poured over Hingulotha parada and
sandhibhandhana was done carefully.
On 13.5.99 at 9 AM saravasamputa was heated
over mandagni for 4hrs and allowed to cool later.
9) Observations :
10) Nauseous smell emitted out while
evaporating gandhaka lavana solution.
104
11) Prepared Gandhaka lavana was having
pungent smell.
12) After opening samputa, the mercury kept
amidst gandhaka lavana churna was sublimed
on the whole interior part of the upper sarava,
which was collected by scraping
13) Mercury collected after scrapping weighed 95
gms
1) Tests :
Prepared Gandhaka lavana solution turned
blue litmus to red. By this it is very clear that the
resultant dravya called as gandhaka lavana
possesses ksaraguna.
11) Precautions :
i i) For preparing Gandhaka lavana take vastragalita churna of the ingredients mention in sl.No. 1 to 5.
ii i) Don’t inhale the fumes while evaporating a solution of Gandhaka lavana.
12) Quantity of resultant dravya : 95 gms
13) Features of resultant dravya : Silvery white
l iquid metal.
14) Dravyanyunatamana : 5 gms
105
1) Result : Unsuccessful in making parada
agnisthayekarana with gandhaka lavana.
106
1) Name of the experiment : Hinguloth Parada. Agnisthayekarana with unslaked lime.
1) Sl. No. of experiment : 5
2) Reference : Parada, samhita 11 chapter/ P.No. 131.
3) Date of commencement : 2.6.99
4) Date of completion : 25.6.99
5) Equipment’s :
Mrtpot - 1 ltr (capacity)
Capacity - 2
Cotton cloth - 16” x 12”
Thread - Q.S.
6) Dravya - Dravyamana
i) Hinguloth parada - 100 gms
ii) Unslaked lime powder - 200 gms x 7
ii i) Balikamutra - 400 ml x 7
7) Procedures :
Hinguloth parada was tied in a cotton cloth
pottali, 100 gms of finely powdered unslaked lime
spread in the mrtpot evenly, Hinguloth parada
pottali placed in the middle of the mrtpot over the
lime powder. remaining 200 gms of lime powder
107
was poured over pottali, date 2-6-99 at 10 AM,
200 ml of balikamutra was slowly poured over
the lime powder.
9) Observations :
After pouring balikamutra over the lime powder,
hissing sound was observed with liberations
of hot fumes.
At 11 AM complete urine was absorbed by lime.
At 11.30 again 200 ml of balikamootra was poured
over lime and kept at room temperature.
On 3-6-99 at 4 PM there was no urine in Mrtpot,
Parada pottali was recovered from the slaked
lime.
The whole procedure was repeated for 7 times by
using fresh unslaked lime powder and fresh
balikamutra.
2) Tests :
i) 2 gms of Hinguloth parada and 2 gms of first time
processed parada taken separately into crucibles
and heated over gentle fire, both sampels
volatized after 4 min. without any residue.
108
i i) on 25-6-99 after seventh processing at 9 AM 2
gms of seven times processed mercury 2 gms of
ordinary mercury taken in two crucibles, and
heated over gentle fire unprocessed mercury
volatized in 4 min. of the heating. Processed
mercury started volatizing after 6 minutes of
heat.
11) Precautions :
Unslaked lime should be finely powdered.
Pour balikamootra slowly over powdered lime.
Parada should be tied in thick cotton cloth pattali,
to avoid inconvenience during its collection.
12) Quantity of resultant dravya - 100
gms
13) Features of resultant dravya - Silvery white
l iquid metal
14) Dravyanyunatamana - Nil
Result :
Successful in making parada heat stable than
than its existing standard boiling point.
109
110
Name of the experiment : Hingula Agnisthayekaran
as
1) Sl. No. of experiment : 6
2) Reference : Anubhuta
3) Date of commencement : 4-7-99
4) Date of completion : 6-7-99
5) Equipment’s :
Mrtpot -(5 ltr capacity) : 1
Mrt Sarava : 1
LPG Stove :
6) Dravyas - Quantity
i) Hingula Khanda - 100 gms
ii) Bhallataka phala kalka - 1500 gms
7) Procedure :
on 4-7-99 at 9 AM previously carefully
prepared 750 gms of Bhallatakphala kalka placed
in a mrtpot, Hingula khanda was placed over the
kalka and remaining 750 gms of Kalka poured over
the Hingula khanda. At 9.30 AM Mrtpot was placed
over agnichulika and the mouth of the pot was
111
closed with mrtsarava. Mrtpot was heated over 12
hours continuously with madhyamagni
9) Observations :
After placing mrtpot over Agnichulika after 20
minutes a gas with pungent started coming
out of the pot.
Emission of pungent smell gas stopped at 12 PM.
Even after continuous heating of 12 hours the
bhallataka kalka placed inside the Mrtpot did
not catch fire.
At 9.40 PM the mouth of the pot was opened
Bhallatak kalka was made to catch fire by a
lighted match stick.
Agnishculika stopped after the bhallataks phala
kalka started burning with a bright flame.
On 5-7-99 at 9 AM Hingulakhanda carefully
removed from the burnt, swangaseeta
bhallataka kalka; which was heavy, and black
coloured; the inner part of the Hingula khanda
was of sindur varna.
Hingula khanda weighed 98 gms.
112
113
3) Tests :
) 5 gms of Siddha Hingula Khanda was kept over
fire and heated to redhot. Neither fumes emitted
nor change in its colour observed. After cooling,
when weighed there was no weight loss.
13. Features of resultant dravya : Same as taken for
experiment
14. Dravya nyunatamana : 2 gms
6. Result :
Successful in making Hingula agnistaye.
114
Name of the experiment : Hinguloth parada agnisthayekarana by sthayi Hingula
Sl. No. of experiment : 7
Reference : Anubhuta
Date of commencement : 14-7-99
Date of completion : 18-7-99
Equipment’s :
Mrt Sarava 2 (of equal size) :
Agnichulhika :
Sandhibandhana dravyas
Spirit lamp
Dravyas - Quantity
i) Agnistaye Hingula - 100 gms
ii) Hinguloth parada - 50 gms
Procedure :
On 14-7-99 at 9 AM 50 gms of parada was
place amidst the powder of staye Hingula in sarava
and sandhibandhana was done. The samputa was
allowed to dry in shade. On 15-7-99 at 9 AM
samputa was heated for 3 hours by using spirit
lamp. On 16-7-99 samputa was opened.
115
9) Observations :
i) After opening the samputa the whole interior
part of the upper Mrtpot was shiny.
i i) When scraped mercury started coming out
from the shiny part of the Mrtpot.
ii i) The collected mercury weighed 50gms.
10) Tests :
2 gms of processed parada and 2 gms of
unprocessed parada taken and heated in two
separate crucibles. Both samples of parada
volatized at the same time without leaving any
residue, within about 4 minutes of time.
13. Features of resultant dravya : Same as taken
for
experiment
14. Dravya nyunatamana : Nil
15. Result :
Unsuccessful in making parada agnistaye.
116
1) Name of the experiment : Suryakshara Agnisthayikarana.
Sl. No. of experiment : 8
Reference : Anubhootam
Date of commencement : 2.8.99
Date of completion : 2.8.99
Equipment’s :
Mrt sarava - 1
LPG Stove - 1
Dravyanam - Quantity Dravyamana
i) Suryaksara - 1000 gms
ii) Chinchaphala majja - 1000 gms
Procedures :
On 2.8.99 at 8 AM 1000 gms of powdered
suryaksara was taken in a mrtsarava and started
heating over gentle fire. At 8.30 AM suryakshara
liquefied completely. Chinchaphala majja about 10
gms at a time dropped over the liquefied
suryakshara; which started burning with reddish
blue flames. The process of adding chinchaphala
117
majja was continued after the previously added
majja burnt completely.
At 11.30 AM Suryaksara started solidifying.
When chinchaphola majja poured over solidified
suryakshara it didn’t burn but turned only ash.
Heat was stopped of 10.50 AM.
9) Observations :
1) Suryakshara liquefied after 30 minutes over gentle
fire.
2) After pouring chinchaphala majja over liquefied
suryakshara which started moving round over the
burning liquid with reddish blue flame.
3) After stopping heat crackling sound was heard
while sarava was getting cool.
4) At 5 PM sarava was completely cool,
svetaparpatilike suryakshara was collected by
scraping.
10) Tests :
118
i) Collected parpati l ike suryakshara weighed and
fund 700 gms.
ii) 10 gms of suryakshara kept over burning
charcoal.
It was stable without making any sound &
change in colour no weight loss was observed.
i i i) The suryakshara turned haridra jala from yellow
to red colour, which indicates that resultant
draya is a kshara.
11) Precautions :
Take dhruda Mrtpot for liquefying suryakshara.
Suryakshara should be liquefied over gentle fire as
it is inflammable.
12) Quantity of resultant dravya - 650
gms
13) Features of resultant dravya - Svetha
varna, guru & parpati sadrasa soluble in water and
stable in fire.
14) Dravyanyunatamana - 350 gms
15) Result :
Successful in making suryakshara agnisthaye.
119
120
DISCUSSION
About 400 gms of pakvachincha phala majja was
sufficient to make 1000 gms of suryaksara sthayi. It
can’t be taken as standard amount of chinchaphala
majja required for suryaksharasthayikarana.
The ripedchincha phala majja contains maximum
quantity of tartaric acid, whereas unriped majja contains
less quantity of tartaric acid. If unriped majja is taken
more quantity will require.
121
1. Name of the experiment : Parada agnisthaye
karana by sthayi suryaksara.
1. Sl.No. of the Experiment : 9
2. Reference : Parada samhita,
P.No.293
3. Date of commencement : 2.9.99
4. Date of completion : 12.9.99
5. Equipments :
Mrt pot - 2
Sandhibandhana drvyas
LPG Stove
7. Dravyanama - Quality of
Drvyas
Hingulothparada - 50 gms
Sthayisuryaksara - 100 gms
8. Procedures :
On 2.9.99 at 9 A.M. 50 gms finely powdered
sthayisuryaksara was taken in mrtsarava and 50
gms of hinguloth parada slowly poured in a
depression made in sthayisuryaksara churna.
Remaining 50 gms of sthayisuryaksara churna
122
poured over mercury in such a way that it should
be covered completely. Sarava samputa was
prepared and allowed to dry.
On 3.9.99 at 9 A.M saravasamputa was subjected
to gentle fire for 3 hours.
9. Observation :
Svangseeta sarava samputa opened carefully at 4 P.M.
Whole interior part of the upper mrtpot was shiny.
The shining part of the sarava scraped with a plastic spatula; mercury globules collected.
Collected mercury wieghed 50 gms. 10) Tests :
2 gms of parada sublimed and 2 gms of
hinguloth parada taken out, separately in
mrinmusas and heated over gentle fire. After 6
minutes both the samples volatized without leaving
any residue.
11) Precautions :
Sthayi suryaksara have to be used.
12) Quantity of resultant draya - 50 gms
13) Drvyamyunata mana - Nil
123
14) Features of resultant drya - Hinguloth
paradavat.
15) Result :
Unsuccessful in making parada
agnisthayekarana with sthayi suryaksara.
DISCUSSION
Sthayi suryaksara required for this experiment was
taken, which was prepared, by the experiment no 8.
Rasavadies considers if suryaksara is made agnisthayi
then with the help of that one can achieve the
agnisthayekarana of all rasousadhies. But the exact
methodology how the sthayekarana of other rasousadhies
have to be done with sthayisuryaksara is no where
mentioned in the literature. But some rasavaidyas says
that the rasousadhy which has to be made sthayi should
be kept in the middle of the sthayi suryakshatara and
gentle fire has to be given ti l l the dravya becomes sthayi.
On this unrecorded concept, this experiment was
conducted. But it was unsuccessful. Though the
experiment was repeated thrice, by taking each time
fresh sthayisuryaksara. At the end of third experiment
124
also parada sublimed on the interior part of the upper
mrtpot.
125
1) Name of the Experiments : Hingulotparada bhasmekarana by Rasaoushadhi vidhi.
2) Sl.No. of experiment : 10
3) Reference : Rasatarangini 7/34.35
4) Date of Commencement : 05.10.99
5) Date of Completion : 10.10.99
6) Equipments : Pasana khalvayantra
Mrtpot
LPG stove
Spatula – made out of wet stem of ficus bengalensis
7) Dravyas :
Name of Dravyas
Hinguloth parada
Suddha gandhaka (sulphur sublimate or puspagandhaka)
Quantity
100gms
100gms
Latex of ficus bengalensis
QS
8) Procedure :
On 05.10 99 at 9.00 a.m. Hingulota parada was
poured in a clean, dry pasanakhalva, started
126
triturating by adding finely powdered urdhvapatita
Gandhaka and 100ml vatakseera. The mardana was
continued til l 1.00 p.m. by which whole quantity of
sulphur and vatakseera exhausted.On 06.10.99 again
the process of triturating continued at 9.00 a.m. by
adding 100ml of Vatakseera stopped at 1.00 p.m.On
07.10.99 the procedure of vataksheera bhavana
started at 9.00 a.m. and stopped at 6.00 p.m.On
08.10.99 at 9.00 a.m. 320gms of vataksheerabhavita
kajjali was taken in mrt pot and heated over mandagni.
Kajjali started liquefying at 11.00 a.m., it was stirred
with Ardravatadanda i.e,spatula made out of wet stem
of ficus bengalensis.
The process of heating continued for 24 hrs. i.e,
ti l l 9a.m.of 09.10.99. The resultant product allowed to
cool itself. Next day morning solidified black coloured
dravya collected by scrapping the mrtpot carefully.
Later on it was powdered and filtered through a double
layered cloth, and collected in a clean dry glass bottle
with an airtight cork.
127
9). Observations:
The kajjali started liquefying after 2 hrs of heating
with irritant nauseous smell.
Nauseous smell disappeared at 16th hrs of
heating.
The liquefied kajjali started adhering to the surface
of the mrtpot.
At 22nd hour of the heating Kajjali started solidifying.
10) Tests :
Resultant dravya examined for the following tests
prescribed in Rasatexts for deciding the proper
incineration of mercury.
Guruta : Resultant material weighed 120gms, out
of 320gms of vatakseersbhavita kajjali taken for
incineration, suggests no weight loss of mercury,
which is a main criteria to decide, that this is
successful experiment of incineration of
mercury.
128
Nirdhumatva : Resultant dravya kept in mrnusa
and heated over gentle fire for 4 hrs didn’t emit
any smoke and didn’t lose weight.
Nischandrikatva : Resultant dravya spread over a
white paper and examined in sunlight found did
not possessing any shining particles.
Varitaratva : Water was taken in a clean test tube
and kept in a test tube stand. After 10 minutes
Resultant dravya taken in between thub and
index finger and poured over water in the test
tube, resultant material was floating without any
sedimentation. Then two paddy grains placed over
the floating material, which also were floating
over water.
11). Precautions :
1. Mandagni should be given.
1. Procedure of vatakseera, bhavana should be done
til l the shining globules of mercury disappear
completely.
129
2. Drdha mrtpot should be used were pachana of
vatkseera bhavita Kajjali.
3. Spatula made out of wet stem of ficus bengalensis
should be used for stirring kajjali.
4. Kajjali has to be stirred regularly at an interval of
20–30 minutes during the entire period of heating.
5. Mrtpot have to be used for pachana to avoid
amalgamation.
Quantity of resultant dravys : 120 gms.
Features of resultant dravya; Krisnavarna,
pindasadrasa. Which was powdered and filtered
through cloth, collected in air tight container.
Result : Successful in preparing Hingulotha parada
bhasma.
130
DISCUSSION
The success behind this procedure of
Hingulothparada bhasmekarana, by this method is
because as the Gandhaka fixes very well to the globules
of mercury, acts as a good combustor, latex of ficus
bengalensis forms a thick sticky layer over the liquefied
Kajalli, which prevents volatizing of mercury . The
spatula prepared out of wet stem of ficus bengalensis
adds extra stickiness to the liquefied kajjali, is a second
protector to prevent volatil ization of mercury. The use of
earthan pot avoids formation of any amalgamation by
mercury. This experiment is a proof to validate the latex
of ficus bengalensis for possessing property of “Parada
marakaguna”.
131
1) Name of the Experiments : Hinguloth parada bhasmekarana by lajjalu svarasa.
2) Sl.No. of experiment : 11
3) Reference : Parada samhita chapter 31/68
4) Date of Commencement : 16-11-99
5) Date of Completion : 25-11-99
6) Equipment’s : Valuku yantra
Pasana Khalva yantra
Mrt sarava
Vastra
Gopichandana.
7) Dravayas : Dravyamana
Name of Dravyas
Hinguloth parads
Lajjalu panchanga Svarasa
:
:
:
:
Quantity
50 gms
Q.S
8) Procedure :
On 16.11.99 at 9 a.m. Hinguloth parada poured
in a clean dry pasana khalva yantra, added 50 ml of
juice of whole plant of lajjalu expressed with urine
of calf, started triturating til l 12 noon. The process
132
of trituration was continued for 10 days, adding daily
fresh juice of lajjalu. After 30 hours of processing
10 Gutikas prepared. And kept to dry in the Mrtpot.
On 28.11.99 at 9.00 a.m. the Gutikas placed in
saravasamput, which was later sealed with cloth
smeared with Gopichandana paste and allowed to
dry for a day. On 29.11.99 at 9.00a.m.
saravasamputa kept in a valukayantra and subjected
to gentle fire for 4 hrs.
9) Observations :
i) During the process of trituration parada globules
though disappeared, reappeared after adding
fresh Lajjalu swarasa.
ii) On 9th day of trituration Gutikas of parada could
be prepared.
ii i)Parada Gutikas were hard and Greenish in color.
iv) Saravasmputa was opened on 29.11.99 at 4 P.M.
and from the whole of the interior of the upper
Mrtpot which was shining with the globules of
mercury, when scraped mercury was collected.
v) The collected mercury weighed 48 gms.
133
134
10). Tests : Nil
11). Precautions :
Mimosa pudica whole plant juice should be expressed
by grinding with the urine of a calf.
Fresh juice should be taken daily for trituration.
12. Quantity of resultant drayas : 48 gms
13) Features of resultant draya : Hingulotha paradavat.
14) Dravyanyunatamana : 2 gms
15) Result :
Unsuccessful in preparing Hingulotha parada
bhasma as per the reference.
135
DISCUSSION
The prolonged trituration is required to make
the chemical constituents present in the
panchangasavarasa of mimosa pudica and calf’s urine
which enable parada bandhana.
After 30 hours of mardana could be prepared
parada guti. The badhana of parada with these dravyas
added during trituration is based on the principle of
parada bandhana with ksara.
Parada is solidified because of the 10% tannin,
55% ash, an alkaloid called mimosine present in the
root of mimosa pudica, and ksareeyaguna of cow’s
urine.
Though gentle fire is used for pachana, the whole
bandhita parada in all gutikas volatized and collected
over the shavara which was collected. It is very clear
that it is impossible to prepare parada bhasma.
136
137
1) Name of the Experiments : Hinguloth parada bhasmeekarans by kastousadhi.
2) Sl.No. of experiment : 12
3) Reference : Parada samhita chapter31, P.No.292
4) Date of Commencement : 02.12.99
5) Date of Completion : 11.12.99
6) Equipment’s : Pasanakhalva yantra,
Mrtsharava 2
Sealing materials
7) Dravayas :
Name of Dravyas
Hinguloth Parads
Jayapatri
Palak svarasa
Sthayi surya kshara
:
:
:
:
Quantity
50 gms
12.5 gms
70 ml.
100gms
8. Procedure :
On 02.12.99 at 9.00 a.m. Hingulotha parada and
jayapatri together taken in a Khalvayantra. The
138
process of mardana continued til l 1.00 P.M; by that
time parada started mixing with jayapatri. The process
of mardana continued til l 6.00 p.m. by adding 100 ml of
palaka svarasa.
The whole mass reduced to semi solid state after
15 hours of mardana. On 18.12.99 at 3.00 p.m 25
gutikas prepared and allowed to dry in shade for two
days.
On 08.12.99 at 9.00 a.m. 20gms prepared
Gutikas placed in a Mrtpot amidst the heap of 100gms
of sthayi suryakshara powder; and closed with Mrtpot
and sealed by 7 layers of sealing cloth smeared with
gopi chandana and allowed to dry for a day. On
10.12.99 at 9.00 a.m samputa was placed in valuka
yantra and heated for 3 hours in gentle fire.
9. Observation :
1. On 11.12.99 at 9.00 a.m. svangaseeta sarava
samputa was opened.
2. The interior of the upper mrtpot was covered with
shining mercury which was scraped and collected.
139
1. Quantity of Resultant Dravya - 49gms
2. Features of Resultant dravays - Hingulotha parada
vat.
3. Result :
Unsuccessful in making parada bhasma as per the
reference.
DISCUSSION
Parada bandhana or parada Gutinirmana by
triturating parada with mace (Jayapati) and svarasa of
chinapodium alba (Palak) is possible as the mace
contains volatile oil 8 to 17% identical with carenel,
fixed oil which is called as butter of nutmeg consisting
of myristine and myrsitic acid, resin, fat and mucilage.
Chinapodium album contains particularly potash salt,
and volatile oil, considerable amount of albuminoids
and other compounds of nitrogen aids in parada
bandhanas. Even when the volatile oils present in
both drugs is volatized during the process of
mardana and during preparing gutikas. But the fixed
140
oil ( Butter of nutmeg) myristic acid and potash salt
have not helped in parada marana even in the
presence of sthayisuryakshara.
By this experiment it is very clear that the
Kastousadhies which destroy chanchalya dosa of
parada are not capable of doing parada marana.
1) Name of the experiment : Hinguloth Parada
bhasamikarana by bilva patra swarasa
1) Sl. No. of experiment : 13
2) Reference : Parada samhita Ch.
32/P.No.298.
3) Date of commencement : 13.12.99
4) Date of completion : 24.12.99
5) Equipments : Pashana Khalvayantra.
Mrt sarava - 2
Cowdung - 1000
Sandhibandhana
materials
7) Dravya - Quantity
i) Hinguloth Parada - 50 gms
141
i i) Bilvapatra swarasa - Q.S.
8) Procedures :
On 13.12.99 at 9 a.m. 100 ml of bilvapatra
svarasa was extracted by pounding bilvapatra and
squeezing through cloth, 50 gms of Hinguloth
parada mixed with bilvapatra swaras and triturated
well. The process of mardana continued for 7 days
by adding fresh juice daily. On 20.12.99 kalka
bandha parada collected and 10 gutikas were
prepared. On 23.12.99 at 9.00 a.m subjected to
gajaputa.
9) Observations :
While triturating parada with bilvapatra svarasa
though parada seems well mixed with svarasa, after
3 hours of maradana; when fresh juice added
parada globules started reappearing.
Mercury globules were visible to naked eye over the
surface of the prepared gutikas.
The parada gutikas weighted 75 gms.
142
On 24.12.99 at 10.00 a.m. svangasseta sarava
samputa taken out from the heap of ash and opened
carefully.
The whole interior part of upper Mrtpot was shiny.
When the shining part scraped with wooden spatula,
mercury was collected. And weighed 48 gms.
10. Result :
Not successful in parada bhasmekarana as per the
reference.
Name of the experiment : Hinguloth Parada bhasmekarana by Kushmanda.
Sl. No. of experiment : 14
Reference : Anubutha
Date of commencement : 04.01.2000
Date of completion : 21.01.2000
Equipment’s :
i) Cotton cloth : 5 mts
ii) Kusmanda phala : 4 kg
iii) Mrttika : Q.S.
iv) Vanopala : 12000
Dravyamana Quantity
143
i) Hinguloth Parada - 100 gms
Procedures :
On 04.01.2000 at 9 AM a moosa was
prepared by taking out a circular flap with knife
on the upper part of the kusmanda phala, seeds
were completely removed from the fruit. 100 gm of
Hinguloth parada carefully poured in the
kusmandaphala, the opening closed with the
excised part of the fruit. Then the whole fruit was
covered with seven layers of cotton cloth dipped in
paste of mrttika and allowed to dry in sunlight for
two days.
On 07.01.2000 at 8.00 a.m kusmandaphala
samputa was subjected to gajaputa by placing 900
cowdung cakes below and 300 cowding cakes
above the samput.
9) Observations :
144
i) On 08.01.2000 at 9.00 a.m. kusmanadaphala
samputa was carefully collected from the heap
of ash.
ii) Vahnimruttika lepa was intact which was
removed carefully and the samputa was
opened by removing the flaps of cloth.
ii i) Outer part of the kusmanda phala was charred,
where as interior part of the whole fruit was
intact.
iv) Mercury was visible at the bottom of the
phala, it was not at all sublimed.
v) Mercury was collected carefully from the fruit
and weighed about 95gms.
10) Tests :-
Mercury collected from the fruit was tested for
possessing any agnisthayiguna. 5gm of Hinglotha
parada and 5gms of hingulotha parada
recovered from the Gajaput pachita fruit, taken
out in separate crucibles and heated over
gentle fire. Hinguloth parada volatized without
any residue after 5 minutes of continues heat,
where as gajaputa pachit hingulotha parada
145
volatized after 8 minutes of heat which shows
that mercury attained some agnisthayiguna.
The second gajapat was given on 18.01.2000 by
repeating the process but it was not possible to
get parada bhasma and the result was same as
to that of first process.
11) Precautions :
i) Lid made out of excision should not slip inside
kusmanadaphala when the vent is closed
ii) Opened part of the kumandphala should be kept in
upright position while giving gajaputa.
ii i)Collect mercury from kusmandaphala musa
carefully to prevent loss.
12) Quantity of resultant dravyas : 95 gms
13) Features of resultant dravyas : Silvery white
liquid metal.
14) Dravyanyunatamana : 5 gms
15) Result :
Unsuccessful experiment in preparing parad
bhasma, however some agnisthayi guna was observed
146
147
SUMMARY AND CONCLUSION
The role of parada was of two fold in the past. One
meant for attainmenting in mortality of body to attain
salvation and the other to become rich by acquiring
enormous wealth. The goal was to attain total liberation
from the cycle of birth and death. It was discovered that
constant meditation and penance etc., would fetch
liberation in the life. The life span seemed to be small for
attaining this goal, and the life was full of miseries too.
One was worried for the longevity of life span the
other thought of attaining wealth, to get rid of with the
miseries. Both schools were right in their thoughts. Both
wanted salvation in their own ways i.e., longevity of the
life and no miseries. The need otherwise was very
peaceful existance to conduct meditation, penance etc.,
and attain the salvation and merge with the ultimate and
devoid of birth, death and life cycle.
148
In the search for acquiring above needs scholarly
persons could find that enormous wealth of wonderful
medicaments possessed with either health or wealth, but
not both together. Further exploration provided, may be
through penance or philosophical insight or by the grace
of almighty, the role of liquid metal in fulfil l ing the
requirements. The question arouse the utility of metal in
the body in metallic form. It was quite natural that the
metal neither could be consumed as it is, nor could be
accepted or digested by the body and hence there was
need to transform it in consumable item. In the course of
further exploration the stalwarts could achieve
transformation of the silver liquid metal into consumable
form, having tremendous extraordinary powers which
not only turned the body immortal and disease free, but
would also provide enormous wealth. It was then thought
of by the then scholars that the knowledge of such
foundation if falls in wrong hands there will be misuse,
and only miseries to humanities and other living
organisms. This science was not only a human
acquirement but divine powers also were involved. To
keep this science only with the people of insight it was
149
necessary to hide it from general public, who may not
use it in the proper manner. It was treasure but hidden
and the writings were guarded and in secret form.
Whoever could get something out of this way only
through the efforts along with divine grace. It was
universally accepted that this science should be always a
secret and should not be passed on to other without
proper verification of the qualities of deciple. The
writings though were recorded the materials used and the
procedures seems very difficult because the materials
mentioned have different synonyms of different drugs and
lack proper identification.
For human consumption the silver liquid metal i.e.,
mercury, rasa, parada, padarasa etc., was necessary to
have the change in its form, as it is unstable and in
liquid form. It was necessary to make it solid and stable
in fire and prepare further formulations for human
consumption. It was found necessary to purify the
mercury before subjecting it to processes for human
consumption and thus evolved Asta and Astadasa
Samskaras which are very difficult, some times
150
impossible to perform. However some methodologies
remained n the hands of teachers without being recorded.
In this process use of sulphur, Hingula, Talaka etc.,
inorganic materials and organic plant materials were
used. Stil l after acquiring the required consumable form,
it was thought over to test its ability experimentally
before consumption.
These stalwarts were not ready to experiment on
any of the living faculty due to (I) They were pious (II)
The power of preparation was enormous. Hence it was
thought of to subject it to the test of changing the
nonliving objects from one form to another. This led to
test the change of lower metals like iron to gold, the
higher metal i.e., the cheapest metal was to be changed
into costliest metal. It was observed in this process the
preparation was purely for changing the mortal body to
immortal for conducting meditation etc., for the total
salvation. In this phenomenon of testing most of the
scholars were lured of the wealth and forgot the ability of
getting health for longer duration. Thus the evolution of
151
alchemy came into existence. However it is not important
and necessary to argue and find which one has first
evolved, the wealth or health; but it is most necessary to
record the procedure which may be simple to give to
human kind some medicaments which may eradicate the
diseases in the human race and bring in healthy life.
The Literature was searched thoroughly where in it was
found that the presence of an experienced and
alleviated teacher was necessary. In search of this I
could find one personality viz., Sri.Dr.L.Nagi Reddy; who
never openly showed the capability of performing the
processes on mercury and under the able guidance many
experiments were performed within the frame work of
the reference from the literature and some from the
unrecorded experiences. The following conclusions were
drawn.
1. Mercury has to be purified as required in the books,
before internal administration.
2. The process of purification though have been laid in
plenty in literature, only experienced teacher could
achieve the success.
152
3. It was necessary to transform the mercury from
liquid to solid form.
4. The mercury should not only be in solid form but
also be stable in heat (thermal heat ) and digestible
in digestive heat in human body.
5. Parada bandha, baddha, paksaklinna were explored
literally as well as practically.
6. The mercury extracted from Hingula was taken for
the study.
7. Bandha, baddha were achieved only in some of the
experiments conducted.
8. The consumable form i.e., bhasma was prepared
but many an experiments failed.
9. Bhasma was prepared which stood to the test as per
the requirements laid in literature.
10. The preparation of bhasma was highly
complicated and very difficult as stated in literature.
11. Though there are references of parada bhasma
of different colours like sveta, peta, rakta and
krishna, only krishna varna bhasma could be
epapr red. 12. The method though difficult and complicated
the success leaves the ray of hope for further
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exploration of the subject in terms of different easy
methodologies and capability of transformation of
lower metals into higher ones.
It cannot be believed on the literary references that
the metals change their forms, however the existence of
recorded evidents leave a definite insight that it is
simply possible to achieve the goals but for availability of
a teacher who has achieved salvation. The science is
heavily guarded secret only to prevent the science from
falling in the hands of bad elements who rather misuse
the powers and harass the nature and its produce.
It is left to further scholars to explore in more detail
as the time was very short for this treatise to be prepared
within the limited duration.
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ABBREVIATIONS & BIBLIOGRAPHY
1. R.T = Rasatarangini
2. R.H.T = Rasa Hrdaya Tantra
3. P.S = Parada Samhita
4. R.Cu = Rasendra Chudamani
5. A.P = Ayurveda Prakash
6. R.S.S = Rasendra Sarasangraha
7. R.K = Rasakaumudi
8. R.P = Rasapaddhati
9. R.K.Dh. = Rasakamadhenu
10. S.S = Sarangadhara Samhita
11. B.P = Bhavaprakash
12. A.P = Ayurveda Prakash
13. Rasa = Rasamruta
14. R.S.K = Rasa Sanketa Kalika
15. R.P.S = Rasaprakasha Sudhakara
16. R.Ci = Rasendra Chintamani
17. R.R.S = Rasaratna Samuchhaya
18. R.E.M = Rutley’s Elements of Minerology.
155
BIBILOGRAPHY
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