Prof.R.H. Singh
Along healthy life has been the cherished wish of man since antiquity. A number of hymns and prayers are seen in Vedic texts devoted to healthy living and longevity. There are prayers to promote rejuvenation and healing and regeneration of tissues i.e., dhatus in the body. Besides rejuvenation of bodily tissues, mention is available about the immortal nature of the Jiva and the scope of eternal transformation, rebirth etc. These Vedic concepts of rejuvenation, longevity and immortality appear to flourish further in Ayurvedic texts in the context of Naisthiki chikitsa, Rasayana etc.
Rasayana is one of the eight clinical specialities of classical Ayurveda. It appears to have been practiced in ancient times as an important speciality aiming at rejuvenation and geriatric care. Rasayana is not a drug therapy but is a specialized procedure practiced in the form of rejuvenative recipes, dietary regimen and special health-promoting conduct and behavior i.e. Achara-Rasayana. As would be discussed later, the focal basis of Rasayana is accelerated and appropriated nutrition leading to improved biological competence of the body – ‘Labhopayo hi sastanam rasadinam Rasayanam (CS. Ci. 1.1.8)’. The very meaning of the word ‘Rasayana’ (Rasa+Ayana) refers to nutrition and its transportation in the body. Such a state of improved nutrition is claimed to lead to a series of secondary attributes like prevention of ageing and longevity, immunity against diseases, mental competence, increased vitality and luster of the body.
Historical Perspectives
A chronological study of the Ayurvedic classics and the Samgraha texts shows changing trends of emphasis on its study and practice. It is interesting to note that Rasayana is described as much eloquently and elaborately in the four padas of the very first chapter of Charaka’s cikistasthana. While in Susrutasamhita it is pushed back to chapters 27-29 of chikitsasthana and in Astangahrdaya of Vagbhata it does not find a place in chikitsasthana and is described only briefly that too in the last but one chapter of Uttaratantra. This reflects on the declining impact of Rasayana therapy in Samhita period itself.
In contrast to the obvious priority in Caraka-samhita, the description of Rasayana in Bhela-samhita, which is available in an incomplete form, is missing. Susruta-samhita a similar authentic classical text of Ayurveda, dealing principally with surgical disciplines like Salya and Salakya-tantra, has not given so much emphasis on Rasayana-tantra as Charaka. This work, which is otherwise considered more precise and practical, has given a comparatively moderate description of the Rasayana in four small quarters of a chapter out of which two deal with Divya Rasayanas i.e., the divine drugs which are practically not available today.
The Astangasamgraha and Astangahrdaya of Vagbhata describe Rasayana in still brief way and place the Rasayana chapter completely in the end of the Samhita i.e., in the last chapter of Uttarasthana. They have omitted the description of the divine Rasayanas and have incorporated several newer drugs of medicinal use such as Rasona and Palandu. Later on the works on Rasa-cikitsa labelled many minerals and poisons as Rasayanas if used in proper dosage. In several contexts one finds reference to the description of the special use of certain Rasayana drugs in increasing dosage in a particular way with special Anupanas and specialized dietary regimen. Such procedures are specifically used for rejuvenation therapy and are called Kalpa-cikitsa or Kaya-Kalpa.
Thus it appears that the practice of maintaining positive health and longevity through Rasayana therapy was most popular in the period of Caraka when the problem of diseases in the community was not so acute. With the passage of time when occurrence of diseases became more frequent, it was but natural for the medical authors to deal more elaborately with the therapeutics than the preventive and positive health aspects such as Rasayana. It is obvious that the Rasayana therapy particularly the Kuti-pravesika or indoor Rasayana regimen became less and less popular so much so that it gradually lost its place as an independent speciality and came to be regarded as a part of Kaya-cikitsa when Rasayana drugs were prescribed along withroutine treatment. Thus, Rasayana-tantra as an independent discipline has suffered a phase of involution during the post-Caraka period. The later texts like Bhavaprakasa and Sarangadhara also appear very brief.
The Rasayana Effect
As mentioned above, the word ‘Rasayana’ (Rasa+Ayana) essentially refers to acquisition, movement or circulation of nutrition needed to proved nourishment to the body tissues and tissue perfusion. Such a phenomenon is considered conductive to the promotion of the qualities of dhatus i.e., body tissues. The improved nutritional status and the better qualities of dhatus lead to a series of secondary attributes of Rasayana such as longevity, immunity against diseases, improved mental and intellectual competence etc. Considering the Ayurvedic concepts of physiology it may be presumed that a Rasayana agent promotes nutrition through one of the following three modes:
Guggulu Rasayana mentioned with priority by sarangadhara is an example of Rasayanas effective at the level of Srotas. The recently reported hypolipidemic and anti-atherosclerotic activity of Guggulu is in conformity with the Rasayana effect of this drug
By direct enrichment of the nutritional quality of Rasa (Poshaka Rasa) i.e., the nutrient plasma: A large number of Rasayana agents both drugs and foods physically contain in their bulk, high quality of nutrients and as such when administered they are directly added to the pool of nutrition and in turn help in improved tissue nourishment leading to subsequent Rasayana effects. Satavari, dugdha, ghrta etc. are few of the examples of Rasayanas acting at the level of Rasa.
By promoting nutrition through improving the Agnivyapara i.e. digestion and metabolism. Several Rasayana drugs are known to promote digestion of food and vitalise the metabolic activity resulting in turn to improved nutritional status at the level of dhatus. Bhallataka is an example of Rasayanas acting at the level of Agni. Many such Rasayanas act indirectly as anabolisers. By promoting the competence of Srotas i.e., the micro-circulatory channels in the body leading to better bio-availability of nutrients to the tissues and improved tissue perfusion. This is another mode through which a Rasayana remedy may help in the promotion of nutritional status. Guggulu a Rasayana mentioned with priority by sarangadhara is an example of Rasayanas effective at the level of Srotas. The recently reported hypolipidemic and anti atherosclerotic activity of Guggulu is in conformity with the Rasayana effect of this drug as per the mode described above.
Classification of Rasayanas
The Rasayanas are primarily of promotive value and are essentially meant to rejuvenate the body and mind, to impart longevity against ageing and immunity against the disease. However, Dalhana in his comm. SS. (Ci.27-1-2) presents a very rational classification of Rasayana into Ajasrika, Kamya and Naimittika. Ajasrika is the nutrition which is taken regularly as food. Kamya Rasayana is indicated in health to promote the vitality in the particular disease. This is called Naimittika Rasayana. Silajatu and Tuvaraka are the specific examples of Naimittika Rasayanas for Prameha and Kustha respectively. In view of the contents, usage and scope of various measures, the Rasayanas may be classified as below:
As per scope of use
Kamya Rasayana (promoter of normal health)
Pranakamya (Promoter of life-vitality and longevity)
Medhakamya (Promoter of Intellect)
Srikamya (Promoter of complexion and luster)
Naimittika Rasayana (promoter of specific vitality in specific diseases)
As per method of use:
Vatatapika Rasayana (Outdoor Regimen)
Kutipravesika Rasayana (Indoor Regimen)
As per contents of Rasayana:
Ausadha Rasayana (Drug Rasayana)
Ajasrika Rasayana (Dietary Rasayana)
Acara Rasayana (Conduct Rasayana)
Method of use
As per classical description, the Rasayana therapy is used by two methods viz.,
(1) Vatatapika,
(2) Kutipravesika.
In Vatatapika procedure, the person remains in the society exposed to normal air and sun and continues his normal work while under therapy. Vatatapika method is a routine Rasayana procedure; it is convenient and cheap but is less effective so far its Rasayana impact is concerned.
On the other hand, the Kutipravesika procedure is a specialized indoor regimen of Rasayana therapy and as such involves a rigorous procedure. The person has to be placed in a specially built Trigarbha Kuti. He has to undergo systematic purificatory procedures i.e. pancakarma following which a suitably chosen Rasayana for him, in consideration of a number of factors, is administered in its full course. Samsodhana Karma as a preparatory procedure before Rasayana Therapy has been given special emphasis It is stated that Rasayana does not produce its due effect in unpurified body in the same way as a dirty cloth does not take up due to brightness of a colour on dyeing – “Nvaisudha-sarirasya yukto rasayano vidhih; na bhati vasasi kliste rangayoga ivahitah (SS. Ci. 27:4)”. Similarly, the patient needs mental purification as well. Such a procedure rejuvenates the individual. The Kutipravesika procedure although difficult and cumbersome is claimed to yield highly superior benefits in comparison to the Vatatapika procedure.
The Selection of Rasayanas
The particular Rasayana has to be selected for each individual appropriately in consideration of his vayas, prakrti, satmya, state of Agni and dhatus, srotas and environmental factors like desa, kala, etc.
There is a conventional understanding that Rasayana therapy is a kind of geriatric care system and should be used in old age. This is not true. Rasayana is not geriatrics, it is the Science of Nutrition i.e., Poshana and is applicable to all ages from paediatrics to geriatrics. Though its use may prolong life-span and impart longevity, the fundamental underlying the theme of Rasayana is “nutrition”. Nutrition is the primary attribute of Rasayana; longevity and ageing issue is one of its secondary attributes. Both Susruta and Vagbhata are very emphatic in advocating that Rasayana should be used in early and/or middle age-“ Purva vayasi madhye va (Su. Ci)”.
Rasayana is not geriatrics, it is the Science of Nutrition i.e., Poshana and is applicable to all ages from paediatrics to geriatrics
However, it is advisable to select Rasayana suitable for different age groups in relevance to the rate of ageing described by Sarngadhara (1:9:20) where he precisely states that an individual looses one of the ten important impacts of life processes every decade. Hence in the respective decade, one should select such a Rasayana which may supplement the specific loss as follows:
Medhya Rasayana
In practice, all Rasayana agents are supposed to promote both the body and mind and as such promotion of Medha i.e., intellect is an important attribute of Rasayana. However, the Ayurvedic texts describe certain special Rasayanas which especially influence the Medha and promote mental competence. Such Rasayanas are called Medhya Rasayanas which promote Prajna (dhi, dhrti, Smrti i.e. intelligence and memory). Moreover, Susruta describes certain divya Rasayanas (divine remedies) which have been claimed to afford total mental transformation and to impart divinity and supernormal powers to man including the Siddhis and Aisvaryas achievable by higher yogic practices. However, in present times such divya Rasayanas are practically lost but the Medhya Rasayanas are available. Charaka describes four Medhya Rasayanas namely Sankhapushpi, Mandukaparni, Guduchi and Yastimadhu. Besides, a number of other drugs have also been attributed with Medhya effect. Many such drugs have been scientifically studied in recent years and they have been reported to possess a varying degree of anxiolytic activity besides restoration of intelligence and memory (Singh et al.).
Naimittika Rasayana
As pointed out earlier, the concept of Naimittika Rasayana appears to be a subsequent development in yana-Rasatantra where specific Rasayanas were conceived for use in-patients of specific disease. This concept emerges in Susruta-Samhita and is more clearly stated by Dalhana. Specific role for certain Rasayanas in the care and cure of specific diseases such as Silajatu in Prameha and Tuvaraka in Kustha, is a unique idea and newer dimensions to Rasayana-tantra.
Achara and Ajasrika Rasayana
It is important to emphasise that Rasayana is not only a drug. It is an approach and is based on an objective as described earlier which may be achieved also by Rasayana diets, and Rasayana behavior and conduct besides Rasayana drugs. The Ajasrika Rasayana refers to continued consumption of nutritious diet such as milk, ghrta etc. in order to maintain optimum nutrition by way of direct nourishment.
Besides the use of Rasayana drugs and Ajasrika Rasayana in terms of a nutritious diet, it has been claimed that Rasayana effect both on the mind as well as on body may be achieved by practising improved code of socio-behaviour conduct i.e., Achara i.e., good conduct such as worship of gods, respect of elders and ables, holding on truth, non-violence, avoiding anger, avoiding indulgence in alcohol, sex and excessive labour, keeping peaceful, speaking sweet words, practising Mantra, Japa etc., kindness humble, and well behaved, meditation, study of religious literature and by respecting the believers of God and self-restrained. An aspirant who lives such a life and practices Sadachara achieves the Rasayana effect. i.e., longevity, immunity and intellectual power without the use of any drug for that purpose. Probably the code of Achara Rasayana keeps the aspirant free from the emotional disturbances and permits a less stressful life with pronounced Anabolic State leading to due health and happiness. Ayurveda appears highly emphatic on this issue that is why it introduces the concept of Achara Rasayana as the “Rejuvenating Conduct”.
The Rasayana Drugs
The Ayurvedic texts describe a large number of Rasayana drugs both herbs and minerals to be used singly or as compounds. Many of such drugs are in use even today. Cyavanprasa and Brahma Rasayana are popular compound formulations while Amalaki, Pippali, Satavari, Amrta, Sankhapuspi, Mandukaparni, Madhuyasti, Brahmi and Asvagandha are popular single drug Rasayanas. Certain Rasayana drugs are used in specialized increasing dosage schedule with or without special non-cereal dietary regimen popularly called Kalpa, viz., Pippali-vardhamana Rasayana, Bhallataka Rasayana, Ritu-Haritaki etc. The Rasayana drugs besides promoting nutrition at the level of Rasa, agni and Srotas as described above also possess anabolism and virilising activities similar to Vajikarana agents which are essentially aphrodisiac and mood-elevating agents besides their effect as Rasayana or anabolisers.
Thus as also concluded elsewhere (Singh, 1978) the Rasayana therapy of Ayurveda is very comprehensive discipline based on an interesting philosophy and on sound scientific footings. It introduces a hitherto new concept of nutrition and its relevance to the qualities of tissues, longevity, immunity and mental competence and ability.
Vajikarana
Even in the remote past, one can find the instinctive desire to extend clan or race. Putraisana (desire for progeny) is one of the primary desires of mankind mentioned in the Upanishads. Moreover, to make it more attractive, clung with it is the pleasure derived from sex. What is said in Rigveda in a refined way has been expressed in quite a vulgar one in the Atharvaveda where man wishes to make his phallus as large as that of ass, horse or donkey. The name ‘vaja’ meaning both speed and semen. Thus this branch of Ayurveda designed to promote virility as well as power was crystallized, in the post-Atharvana period, by the name of ‘Vajikarana’. The bull (vrsa) is another animal which discharges semen copiously and as such it is also known as ‘vrsya’. By contrasting the little bird sparrow and the giant animal elephant in terms of sexual power or sustenance it has been shown that it does not depend on the bulk of the body but more on will and energy. Human nature, here, plays an important role; some are stimulated by time factor, some by practice, some by other means (drug etc) while others are potent by nature.
In ancient days, it was a routine procedure to take some aphrodisiac before undertaking sexual intercourse. The idea was to promote, in this way, the quantity and quality of semen along with sexual enjoyment.
The difference between Rasayana and Vajikarana is that the former promotes all the dhatus while the later specifically increases semen and sexual potency.
Of the two aspects of vajikarana-procreation and enjoyment-one or the other has been receiving emphasis from time to tie according to sociological condition. Manu emphasizes more on the former whereas Vatsyayana attaches more importance to the latter. That is why he has included this topic in his text. But the physician’s role has been to look to both and maintain a balance between the two. On one hand, impotency is a disease and, on the other, excess of sex causes loss of dhatus and origin of other consequences like consumption etc. as happened to Moon by his excessive indulgence with Rohini. Similarly, the excess of progeny is troublesome but at the same time infertility is also a problem.
In ancient compendia of Ayurveda, Vajikarana is described in a separate chapter after Rasayana. In the cikitsasthana of CS, the first two chapters deal with Rasayana and Vajikarana. In fact, their role is more preventive and as such, they are parts of svasthavrtta (healthy living) rather than cikitsa (therapeutics).
Classification of Vajikarana
The Vajikarana dravyas are divided into the following three groups:
Dehabalakara (or janaka) – promoting physical strength including semen.
Manobalakara (or pravartaka)- enhancing mental power (sexual potency)
Deha-manobalakara (or janaka-pravartaka)- Acting in both ways.
Rasayana and Vajikarana
Again it is grouped, in terms of semen, as follows:
Sukravrddhikara – increasing semen
Sukrasrutikara- prompting discharge of semen
Sukrasruti-Vrddhikara– covering both the above aspects.
Vajikarana Dravyas
Among the Vajikarana dravyas, kapikacchu, masa, vidari, satavari, asvagandha, madhuyasti, uccata, eggs, semen of animals and birds, testicles of goat etc. are important ones. The use of cannabis which is prevalent now as an aphrodisiac was not used as such in early times. As Susruta says these drugs provide pleasure, progeny and stamina.
DR. R H. SINGH is the founder vice-chancellor of Dr Sarvepalli Radhakrishnan Rajasthan Ayurved University, Jodhpur. An Emeritus Professor of Banaras Hindu University and a National Professor of the Ministry of AYUSH of the Government of India, he was conferred with the fourth highest civilian honour of Padma Shri, in 2016.
