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 Shukatunda Hansapad Charmara

Sudhakara a

3. Rasaratnsamuchhya Shukatundakhy Hanspada -

3/65 a

4. Bhava prakash 74/232 Charmara Shukatund -

a

5. Rasa kama dhenu 273 Charmara Sh ukan tund a Hanspada

6. Anandakanda Charmara Shukatund Hansapad

a a

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 12 t h century) Anandakanda, (12 t h

Century). Rasaratnakara (12 t h 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 distillation. 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+O 2 --> H g + So 2 and heating with calcium and ferrum

is as follows :-

1. 4 Hgs + 4Cao ----- 4Hg + 3 Cas + Ca So 4 .

2. Hgs + Fe + O 2 ----- Hg + Fe + So 2 .

After these methods the remnent unseparated part

of mercury is obtained by distillation. This process of

distillation is called vacuum distillation. In purification of

mercury reduced pressure and vacuum distillation 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 & Para

Mah

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 Rasayanasrest Soota

a

18
Khechara Brabhoo Rasendra Sootakarajen
dra

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 Sasihemanid Harabeeja

hi

(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 15 t h , 16 t h , 17 t h , 18 t h

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 (H 2 So 4 ) is called as

Gandhakadravakam in Tam, Tel & Can; in Hindi –

Tezab. Rasataranginikarta described in detail the

methodology of preparation of gandhakadravakam

(H 2 So 4 ) 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 : Peetavarnayukta, uttamagunayukta

or Amalsara used in ousadhi yogas.
Gandhaka

3. Raktagandhaka : Tamravarna, used in dhatvada.

4. Krisnaghandha : Krishnavarna, durlabha, jara,

ka mrtyunasaka.

27
 The change in colour of gandhaka is due to the

effect of heat. Gandhaka liquefies at 115 0 C forms gas at

440 0 C. It sublimed becomes pure, and called as

puspagandhaka.

If given excess heat it turns black, at 250 0 C if

becomes hard and liquefies again. At 500 0 c it turns red. It

is heated at 350 0 C 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 11 t h 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 utilised. 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 419 0 c x M.P . is 607 0 c. this is

proved by the present day scientist. This is known as

“Agnisthayi” But in sanskrit literature, 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 till 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 fulfill 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 still 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.

75
 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 13 t h 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 till 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 : Hingnlotha parada

experiment

2. Sl. No. of experiment : 1

3. Reference : Sharangadhar, Madhyam

khanda 12/16,17

4. Date of : 8.4.99

commencement

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, till 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 :

ii) For preparing Gandhaka lavana take

vastragalita churna of the ingredients mention
in sl.No. 1 to 5.

iii)
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
liquid 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

iii) 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
 ii) 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
liquid 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.

ii) When scraped mercury started coming out

from the shiny part of the Mrtpot.

iii) 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 like 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.

iii) 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 till 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 Quantity

Hinguloth parada 100gms

Suddha gandhaka
(sulphur sublimate or
puspagandhaka) 100gms

Latex of ficus QS
bengalensis

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 till 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,

till 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 16 t h hrs of

heating.

 The liquefied kajjali started adhering to the surface

of the mrtpot.

 At 22 n d 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

till 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 volatilization 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 : Quantity

Hinguloth parads : 50 gms

Lajjalu panchanga : Q.S

Svarasa
:

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 till 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 9 t h day of trituration Gutikas of parada could

be prepared.

iii)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 Quantity

Hinguloth Parads : 50 gms

Jayapatri : 12.5 gms

Palak svarasa : 70 ml.

Sthayi surya : 100gms

kshara

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 till 1.00 P.M; by that

time parada started mixing with jayapatri. The process

of mardana continued till 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
 ii) 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.

iii) 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.

iii)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 fulfilling 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. Still 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

12.pr epaThe
red. method though difficult and complicated

the success leaves the ray of hope for further

153
 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.

154
 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

1. Sadananda Sharma, Kasinatha Shastri, Rasatarangini :

2. Motilal Banarasidas, Delhi, 1989. 772 pp.

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Delhi, 644 pp

2. Acharya Somadeva, Rasendra Chudamani : Coukhamba

orientalia, Varanasi, 1984. 332 pp

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Samuchhaya : Chukhambha amar Bharati prakashan.

Varanasi, 1988.647pp

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mudranalay. Varanasi, Samvat- 2041. 552 pp.

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mudranalaya, Ambapeth, Amaravati, 1956. Part-I 549 pp

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Bhavan, Banaras, 1956.388pp.

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New Delhi –2, 1985 Part I 224pp & part II, 1991.280pp

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Prakashan, Shanivarapeth, Pune, 1981.538pp.

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Ayurveda Mandir, Datiya (MP), 1997.323pp.

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prakashan, Bombay, 1976.968pp.

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prakashan, Bombay, 1976.968pp.

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prakashini.

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15. Yadavji Trikamji, Dr.Damodar Joshi, Rasamruta, Motilal

Banarasidas, Varanasi,

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Choukhamba Surabharati prakashan, Varanasi.

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Choukhamba samskrita Series, Varanasi.

18. G.D.Parkes, Mellars Modern Inorganic Chemistry : ELBS &

Longman Green & Co. Ltd., London, 1961.1024pp.

19. C.D.Gribble, Rutley’s Elements of Mineralogy : CBS

Publishers, Shahadara Delhi, 1991.481pp.

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