Rasratna Samucchay

Author(s): Manikyadevsuri
Publisher: Prakrit Bharti Academy
Catalog link: https://jainqq.org/explore/001918/1

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. Yi Prakrta Bharati Puspa 38 kasa-ratna-samuccya 101tsutsutsu l Chuang Yuan Shi i sternmentaining

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Prakrta Bharati Puspa 38 The Rasa-ratna-samuccya of Manikyadeva Suri nI Edited and Translated by Dr. J. C. Sikdar 5 Prakrta Bharati Akademi Jaipur

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Publisher : Devendra Raj Mehta Secretary, Praksta Bharati Akademi Jaipur. First Edition : December, 1986. Price Rs. 15.00 All rights reserved by the publisher The book can be had from Praksta Bharati Akademi 3826, Jati Shyamalaji Ka Upasara Moti Singh Bhomiyon Ka Rasta Jaipur, 302003. Printed by : Brigadier P.S. Kapur, VSM at The Kapur Press, Diggi House, Jaipur-302004. Tel : 62276 Medicine / Chemistry / History of Science

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To My Revered Teacher Pandit Shri Dalsukh D. Malvania the great Jaina Scholar

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CONTENTS Foreword Preface Introduction Text 1-20 21-43 44-75 Translation

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A Study of the Rasaratnasamuccaya of Manikyadeva Suri (16th Cen. A. D.) PREFACE A study of the Rasaratna Samuccaya of Manikyadeva Suri (16th Cen. A. D.)1 - a Jaina Ms., on alchemy and medicine, written in Sanskrit and now preserved in the library of L. D. Institute of Indology, Ahmedabad-9 throws light upon some aspects of India alchemy and medical science. This Ms. has not yet been studied and edited by any scholar in India. The alchemical thoughts and practices of the Jainas, fostered from the time of the Jainacaryas Nagarjuna and Padalipta Suri upto the Middle Ages, as embodied in different Jaina MSS., reveal an aspect of their material culture with scientific ideas combined with their interpretation in the light of other Indian literary evidences on Rasayanavidya (chemistry) and Dhatuvidya (metallurgy) and Ayurveda (medical science) of Iatro-Chemical period. Alchemy dealt with by Jainacaryas has not yet been evaluated in relation to the Indian history of Alchemy. It seems that Western India (Gujarat), by virtue of its geographical position as a strong centre of Jainism from the beginning, was a receptacle for many alchemical ideas, specially from other culture-areas of India and outside. A study of the extant Jaina Ms. "The Rasaratna Samuccaya" reveals scientific ideas and practices of the Jainas with two distinct trends in Alchemy, viz. (i) Chemistry and metallurgy, and (ii) Medical Science. (1) It is to be noted that Manikyadeva Suri flourished in the period ranging from the second half of the twelfth century A.D. to the 1st half of the fourteen century A.D. But the script of the Ms. of the Rasaratna Samuccaya used by the copy-writing belongs to the 16th Century A.D.

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It appears that during the period of the author of the Rasaratna Samuccaya with its system of Philosophy of mercury, a mass of chemical informations was accumulated in the treatise on Rasayanavidya and Ayurveda. The prominent feature of this work lies in the search after the elixir vital. The numerous methods for chemical preparation of mercury, iron, copper, gold, silver and other metals and minerals were meant to be helpful accessories in medicines. Whatever has been revealed by an analysis of the materials found in the Rasaratna Samuccaya under the preparations of mercury, all that has been said by some other celebrated Indian authors on alchemy and medicine for the benefit of the people afflicted with diseases. The Rasaratna Samuccaya is purely a chemical work dealing with metallurgy, operation of mercury and various chemical processes are incidentally described in it. The author of the Rasaratna Samuccaya, a devout Jaina monk, begins his work with an adoration of Tirthankara. It appears that the entire corpus of this work on alchemy and medicine is a composition and an epitome based upon some standard works on the subjects-chemistry, metallury and medicine and the contribution of the adepts. It is interesting to note that Manikyadeva Suri declares his indebtedness to the previous Acaryas and their works for a knowledge of certain processes of alchemy and medicine. The peculiarity of the Rasaratna Samuccaya is this that it is based upon some Indian Ayurvedic texts on the one hand and Indian chemical treatises on the other. . It appears from a study of the contents of the Rasaratna Samuccaya in comparison with those of other Indian works on

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alchemy that this work is more or less a compilation based on some other Indian works of the latro-Chemical periods on the same problems or there might have been a common Indian source on alchemy and medicine from which all the Indian scholars of alchemy might have drawn their respective alchemical informations. Alchemy as found in the Ms. "Rasaratna Samuccaya" has dealt with the mineral kingdom - Maharasas (superior minerals), Uparasas (inferior minerals), Ratnas (gems), Lohas (metals), etc. This work discusses mineral preparations and it also devoted itself to the short processes of killing metals and minerals. Besides, some distilling apparatus (Yantras) have been mentioned in this work, e.g. Bbudharayantra, Dolikayantra, etc. In short it has treated of mercury, minerals and metals, the construction of apparatus, the extraction of essence, liquefaction and incineration of metals, etc. The virtue of mercury are commended in this work that the people are freed from a multitude of diseases by partaking of medicines prepared with mercury. The Ayurvedic method of treatment has been described in the Rasaratna Samuccaya and some portions of this work have particularly been devoted to mineral preparations, but it seems that they have been borrowed chiefly from some Indian works. The Rasaratna Samuccaya has dealt with the preparation of medicinal tinctures and prescribed mercury, treated with some other minerals as the remedies for many diseases. The period of Manikyadeva Suri (16th Cen. A.D.) constitutes the most flourishing and fruitful age of mediaval India relating to the accumulation of knowledge in chemical science, which was closely associated with medicine. The abstract theories relate to the physical, chemical and biological theories embracing the process of the entire cosmic evolution and the methodology of science.

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As Jaina alchemy had to deal with primarily with the composition and changes of matter, a concise preliminary summary of some of these theories is revealed in the text of the Rasaratna Samuccaya with development in its practical aspect. The Chemical Theories may be said to stand in good comparison with some of the most recent and advanced scientific ideas of our time and to bear the stamp of high intellectual perfection and sublime institution of the time of Manikyadeva Suri. In connection with the editing of the Rasaratna Samuccaya of Manikyadeva Suri I express my gratitude to Prof. Dr. Harivallabh Bhayani, L. D. Institute of Indology, for kindly going through the prepared text of the Rasaratna Samuccaya and suggesting a few changes in some linguistic forms of Sanskrit words with corrections and helping me in studying different Chandas (metres) used by the author in the composition of this work. I am indebted very much to Pandit Babubhai Shah, an ex-Research Assistant of L. D. Institute of Indology for his assistance in studying the original Ms. of the Rasaratna Samuccaya and preparing its texts with variant readings. I am very much thankful to Prof. Dalsukhbhai D. Malavania, Ex-Director, L. D. Institute of Indology, for encouraging me in editing such Jaina alchemicalcum-medicinal work in flourishing Sanskrit language.

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INTRODUCTION A Critical description of the manuscript used by the editor, indicating its relation with previous sources. There is found only one MS. of the Rasaratna Samuccaya of Sri Manikyadeva Suri at the library of L. D. Institute of Indology, Ahmedabad-380 009. GUJARAT (1) MS --Regd. No. 5668, L. D. Ahmedabad-9, Gujarat. Institute of Indology, Only this manuscript as available here has been used by me in editing the Rasaratna Samuccaya. It is a well-preserved MS. in good hand writing in Devanagari script It has seven folios of paper measuring 27 x 10 c.m = 10.1"X33", 2 c.m. =half inch on right and left. a little less on top and bottom, 14 lines on the first page, 15 lines on the last page and 13-15 lines on the intermediate pages. The marginal space does not vary and the whole MS. is written by one hand. It has average 35-48 letters to a line due to the space left in the middle and the use of big types of letter. The colophons (see the last verses of the first, second and third chapters) clearly say that the work was composed by Sri Manikyadeva Suri. The elaborate prasasti stanza of the end of the third chapter gives the genealogy of the teacher of the author, Sri Manikyadeva Suri.

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2 The margins of the text are indicated by thick black lines on both sides-right and left and two dots on both sides. The dots in the middle are perforated and the edges of the small holes are a little worn out, indicating that the MS. was preserved by binding it with a string. The MS. is written on hand-made paper with black ink and this ink is well preserved. The usual punctuation, signs, i. e. danda and arddha danda are used. Vertical strokes over the words are used as a device for the punctuations. Usually padimatra is used. The MS. begins with "noM nama: samasta siddhebhyaH" and ends with " ziSyaH zrIdevacaMdrasya rasaratnasamuccayam / cakre mANikyadevo'tra vakretarapadAMcitam " / / The text presented by this MS is good as an autograph copy. Method of Editing: Principles of text-constitution adopted, while choosing certain readings or following a certain recension: The edited text has been prepared mainly on the basis of the only available MS. Besides this, the notes of the variant readings (pathantara) have been made according to the numbers of stanza-lines and formulae of the MS. The stanzas or lines found in the MS. have been kept in the edited text. This MS. has been taken as standard as a rule from every aspect-evidence, order, language and spelling etc. The edited text is prepared on the following principles: (1) Here this MS. is counted as the main one available now and generally its text is accepted. (2) Pathantara (alternate or variant reading), regarding padapuraka (complementariness) of paryayatmaka (synonymous version) is not noted. (3) The note of every place whether there is more or less reading has been taken.

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3 (4) The special note of the alternate readings has been taken by considering the importance of language, meaning and other important points of view. (5) No imaginary thing which is not in the MS. has been taken in the edited text. (6) In the editing the spelling has been followed according to that of the MS, of course, sometimes, it has been corrected from the linguistic point of view. (7) If the reading of the recent time has been found more standard than that of the MS., then it has been accepted in the edited text. Life and Age of the Author of the Rasaratna Samuccaya. Sri manikyadeva Suri, the author of the Rasaratna Samuccaya, was the pupil of Sri Devacandra Suri as stated by himself in the last verse of the third chapter. "f967: 272qarsit TATATTI cakre mANikyadevo'tra vkretrpdaaNcitm"||1|| This Manikyadeva Suri belonged to Vatagacchal and flourished in Vs. 1324-842 (1268-1327 A.D.). It is clear from the evidence of the Rasaratna Samuccaya, supported by the patlavalis that he was the disciple of Vadi Devasuri or Devacandra Suri who was the second Acarya in the line of Vatagaccha.3 (1) Sam 1327 Phao Shu 0.8 Vadagacche Kutrade Manikya Surina pallivala jhatiya tha........... Pratistha Karapita (Ahmedabad) patlavali Samuccaya Part-A, Muni Darsana vijaya. P. 205. (2) Pattavali Samuccaya, Part-II, Puravapi, P. 225. (3) Sarvadeva Suri 36, tatpatte Sri Devasuri, Pattavali Samuccaya, Part-I, P.53, Part-II, P. 39.

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4 Origin of Vatagaccha1 Sri Udyotana Suri, the last Acarya of Vanavasigaccha conferred Suripada on Sarvadeva Suri and others at a time in Viranirvana Samvat 1464, VS. 994 (931 A.D) under a Banyan tree (Vatavrksa) on the border of Teligaon situated at the foot of Mount Abu during his pilgrimate to this place. So this gachha started by Sarvadeva Suri, the thirty-sixth Acarya in the line of Nirgarantha gaccha came to be known as Vatagaccha. This gaccha flourished like a Banyan tree with its branches, flowers and fruits. The earliest inscription of this gaccha found at Kotara in old Sirohi State in Rajasthan is assigned to 1068 A D. and the next one obtained at Nadol in Marwar3 to 1158 A.D. This gaccha was very much active at Sirohi4 in the 12th, 13th and 14th centuries A.D. Besides it appears from the findspots of the inscriptions of this gaccha at Udaipur and Jaisalmer that it flourished also there in the 14th and 15th centuries A.D. According to the Svetambara tradition. many peta gacchas (branches) issued forth from the disciples of Udyotana Suri (1st half of the 10th Century A. D.). They probably originated at different times and places after Udyotana Suri. Identification of Manikyadeva Suri : Rasaratna Sri Manikyadeva Suri, the author of the Samuccaya, appears to be the same Manikyadeva Suri of (1) Pattavali Samuccaya, Part-I, P. 53; Pattavali Saroddhara, P. 152; Sramana Bhagavan Mahavira, Vol. V, Pt. II, Sthaviravall, P. 2. (2) Prachin Lekha Samgraha Pt 1 No. 3. (3) Nahar Jaina Inscription No. 833 and 834. (4) Arbudacala Pradaksina Jaina Lekha Samdoha. (5) Nahar Jaina Inscriptions, Pt. I, II and III, vide Jainism in Rajasthan, Dr. K. C. Jain, P. 58.

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Vatagaccha (also known as Manikyacandra Suri), the author of the Mahakavya Nalayana (Kuvera Pura na), composed in poetic order in rich flowery Sanskrit language in Vs. 1325.1 So it may be possible to suggest on the basis of these evidences that Sri Manikyadeva Suri flourished in the period ranging from the second half of the thirteenth century AD. to the 1st half of the fourteenth century A. D. It may be noted here that Sri Manikyadeva Suri followed the style of the author of the Rasaratna Samuccaya, the Buddhist Vagibhat, son of Simhagupta, prince of Physicians, flourishing in the latro-chemical period (1300 AD.-- 1550 A.D.), by beginning this work with an invocation to all Siddhias, etc. (Salutation to all the perfect beings). The salutation is strictly Jainistic, whereas that of Vagbhat is strictly Buddhistic, (Salutation to him--the excellent, the greatest physician of the World, etc.)2 It seems that Sri Manikyadeva Suri took up the title of his work "Rasaratna Samuccaya" from that of Vagbhat as they flourished in the same century of latro-Chemical Period. The very same title "Rasaratna Samuccaya" attributed to their respective works on alchemy and medicine suggests their relation in successive periods--earlier and later. At the present state of our knowledge it is not possible to say who was senior and who was junior in relation to time, as the script of the MS. of the Rasaratna Samuccaya of Sri Manikyadeva Suri, used by the copyist, belongs to the 15th century A.D., whereas the rich Sanskrit language adopted in the composition of the Rasaratna Samuccaya in poetic order clearly suggests the date of its composition in the period between the 13th and 14th centuries A.D. (1) Jaina, Sanskrit Sahityans Itihasa, Khaqda-2, alpodghata 1, Prakarana 20, PP. 72-73. (2) History of Chemistry in Ancient and Medieval India, Dr. P. C. Ray, PP. 165-6.

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6 So it may be concluded from the above evidences that Sri Manikyadeva Suri belonged to the age of Vatagaccha and flourished in the period ranging from the second half of the 13th century A.D. to the 1st half of the 14th Century A.D. Author's indebtedness to earlier authors and the relative position of the work-the Rasaratna Samuccaya : Sri Manikyadeva Suri, the author of the Rasaratna Samuccaya, declares his gratitude to the previous author like Par vadeva Suri for the knowledge of certain processes of alchemy and medicine as found in the case of other Indian works on the same subject. It appears clearly that the Rasaratna Samuccaya is a composition based on some standard work on alchemy and medicine like the Rasaratna Samuccaya of Vagbhat, and the contribution of the adepts. The peculiarity of the work is that it is based on the Indian Ayurvedic texts on the one hand and the Indian Tantric chemical treatises on the other. A comparative study of the contents of the work shows that it is more or less a compilation based on many other Indian alchemical and medicinal works of the Tantric and Iatro-Chemical periods on the same problem or there might have been a common Indian source from which all the Indian schools of alchemy and medicine might have drawn their respective alchemical and medicinal informations. A Summary of the contents (chapter-wise) of the Rasaratna Samuccaya The Rasaratna Samuccaya contains three chapters, the first chapter consisting of 49 verses deals with maharasas (superior minerals), uprasas (inferior minerals), ratnas (gems) and lohas (metals) in the beginning. Next it proceeds on to various chemical processes of these rasas on scientific basis of poison, life, herbs, oil, animal products, mercury, purification of mercury, fixation of mercury, killing of mercury, etc., processes of purification of maharasas, uparasas, cinnabar and sulphur, orpiment, processes of killing mercury and iron, gold, silver, iron, tin, lead,

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etc., then killings of only iron, only copper, only mica, diamond and remaining gems in the 1st chapter. In the second chapter having forty verses the author of the MS. 'Rasaratna Samuccaya' treats of the medical science-the use of mercury for the removal of various kinds of disease, other remedies for the cure of typhoid, delirium, eczema, anaemia, cough, dyspnoea etc. He admits that he has borrowed materials from Rasavaloka and some from Rasarnava, some from Vyadindra-Govindarasa and some from his own experience. He speaks of rasas (minerals) for the cure of various kinds of disease together with their pathology and remedies with their process of purification, complete purification and experiment of the effectiveness for the benefit of the people of the world affilicted with diseases like fever, etc. Next he gives a list of medicines prepared with the essence of superior minerals, inferior minerals, gems, mercury and mica, metals, gold, silver, tin, copper, lead, iron, brass, bell-metal, etc. He deals with the chemical processes of copper, pyrite, morthuthu (a kind of poison), little glass, realgar, cinnabar with diamond and pearl attaining the colour of lotus, putas (roasting) given to them, in some Yantra and cooked in Bhudhara Yantra. He enlists Rasendra gutika (mercurial pill) bound with the juice of ginger, together with the billious poison of fish, buffalo, peacock, boar and goat for typhoid etc. The author gives the description of the Yantras used for different putapakas (roastings) in the chemical processes. Next he deals with the process of making Vajrahemarasa and its efficacy for removal of diseases and some chemical processes; next he describes cakramusakarma. Alchemists kill hundred of minerals by this process quickly. He treats of Bhutabhairavarasa-remedy for typhoid, Behadvalavanalarasa for the cure of the same disease by killing mercury, and other medicines, Cintamaniraasa for the cure of

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fever, chronic dyspepsia, loss of appetite, typhoid, piles, dropsy, etc., Kanakavajrarasa for all diseases, Candrabhairavarasa for a multitude of diseases, dropsy due to jaundice, tumour. etc. The author admits that the second Chapter was based on Rasarahasyamahodadhi. In the third chapter consisting of fifty-seven verses Manikyadeva Suri refers to the three gunas of Praksti of the Samkhya Philosophy and invokes lord Parsvanatha. Then he deals with Tamra-Bhairavarasa as the remedy for tuberculosis, cough and dyspnoea and cholera with different anupana (other medicines triturated with the main medicines for their effective actions), other medicines for typhoid, fever, etc., e.g. Jvararirasa for fever, Kapardikarasa for T.B., medicine prepared with iron for the cure of anaemia accompanied by oedema, T.B., Jaundice-yellow halimakani accompanied by gonorrhoea, Hiranyagarbharasa for energy, Nagendrarasa for serious type of cholera, Visvesvararasa and Agnikumararasa for the remedy of many kinds of disease, Eko rasoryarasa for thirst, fainting, pernicious type of fever, worms, abdominal disease, gonorrhoea, heart disease, throat trouble, jaundice, chronic dyspepsia, colic pain and headache, trouble some psoriasis, fistula, T.B., gastralgia, tumour, typhoid and poison cases. He refers to other medicines prepared differently for cough, dyspnoea, samgrahani (lientery ?) --a kind of chronic dyspepsia, anaemia, dysentery, jaundice, stiffness, colic pain, slow fever, mucus, appetite, paralysis etc. Next he deals with Mahabhairavarasa for the removal of three faults--vayu-pitta-kaph (air, fire and phlegm), typhoid, etc. History and Geography arising out of the study of the Text of the Rasaratna Samuccaya. The Rasaratna Samuccaya is of great value in the history of science in India, for it throws light upon the history of alchemy and medicine of the Jatro-chemical period and a sidelight on some aspects of Indian culture, such as, religion, alchemical sects and the system of alchemical thoughts and practices, etc.

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The work provides some informations regarding diseases, remedies, diets, social belief incustom, etc. It throws a sidelight upon the prevailing economic condition. It refers to various kinds of minerals, metals and herbs with their chemical preparations, apparatus used in them, measuring system, e.g. weight, etc. As regards education the composition of the text of the Rasaratna Samuccaya is an evidence of education of Indian society of its time, particularly in Western India. The whole composition of the Rasaratna Samuccaya in Sanskrit indicates that the literature written in this language was studied by the literate people of the days of Sri Manikyadeva Suri in Gujarat and neighbouring culture-areas of Rajasthan. The use of hand-made paper and black ink for writing alchemical and medicinal works in old Devanagari script shows an advancement in the field of education of the people in this culture-areas. It is a mastery in the art of writing on alchemical and medical thoughts and practices of the age in a very rich flourishing Sanskrit language with poetic order, sometimes in code letters, having secret scientific meanings. In regard to religion, it is clearly shown that Brahmanism and Jainism flourished side by side in harmony at the time of the author in Gujarat. The references to the Samkhya Philosophy, Purusa and Prakrti and Visnu and Siva and the invocation to the Jaina Tirthankaras show their mutual harmonious relation and respect for each other in the society. The work begins with the invocation to all siddhas and Rsabhadeva, the first Jaina Tirthankara "proM namaH samasta siddhebhyaH" "vRSaketano'sta nidhano vikaTajaTAjUTamAMsalAMsataTa: / 9 " ziSya : zrIdeva candrasya vakretarapadAMcitam / / 1 / / " jino jayati / / 1 / / " and ends with a reference to Sri Devacandra Suri. the guru of Sri Manikyadeva Suri "cakre zrImANikyadevo'tra

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Thus the statement clearly reveals the historical fact of flourishing Jainism in Gujarat at the time of Sri Manikyadeva Suri. Geography : The life and work of Sri Manikyadeva Suri as revealed in the Rasaratna Samuccaya throws light upon the geographical belt covering Gujarat and other adjacent culture-areas of Rajasthan where vata gaccha flourished in his time. Alchemical and medical thoughts and practices prevailed among the Kharatara gacchiya monks like Jinadattal Suri (12th Century A.D.) etc. in Rajasthan and Gujarat. It is natural that the Jaina monks of different gacchas were interested in alchemy and medicine in the cultureareas of these two states. Peculiarities of language, metres, style of writing, method of exposition etc., adopted in the composition of the Rasaratna Samuccaya : The language of the Rasaratna Samuccaya of Sri Manikyadeva Suri is uniform as it is clearly stated in his concluding remark made in this work. 'ziSyaH zrIdevacandrasya rasaratnasamuccayam / cakre mANikyadaivo'tra vakretarapadAMcitam / / This work has been composed by him in Sanskrit in poetic order from the beginning to the end with some commentaries as noted below : auM namaH samasta siddhebhyaH / vaSaketano'stanidhano vikaTajaTAjUTamAMsalAMsataTaH / vilasadasamAnadhyAnapratihatavRjino jino jayati / / (1) See his work (MS.) "Suvarna Raupya Siddhi Sastra at L.D. Institute of Indology, Ahmedabad-9, edited by Dr. J.C. Sikdar

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jalakuNDAntaranyastasUtastambhamUSikaH / aganISomAbhidho yaMtro avataMsitapuTAnalaH / / 3 / 57 / / a In its composition a care was taken by the author to retain pure form of Sanskrit in scholarly manner. Metres : The metre of the verses of the Rasaratna Samuccaya used in the presentation of their contents and treatment of their subjectmatters is of varied characters, such as, Arya-gatha Upajati, Vamsastha, Salini, Vasantatilaka, Anustubh, Indravajra, Rathoddhata, Sragdhara, Skandhaka, Sardulavikridita, Drutavilamvita, Mandakranta, etc. Arya-gatha Chanda : The first verse of the first chapter (prathama Pariccheda) has been composed by the author in Sanskrit in Arya-gatha chanda (metre) as noted here. vRSaketana'stanidhano vikaTajaTAjUTamAMsalAMsataTa: / vilasadasamAnadhyAnapratihatavRjino jino jayati / / 1 / / He has used the same Chanda in the composition of the twelfth, fifteenth-A and twenty-fifth verses of the first chapter and followed it in the first, sixteenth and twenty-seventh verses of the second chapter and in that of the second, sixteenth, twentyfirst, twenty-third, forty second, forty-third, forty-sixth and fiftythird verses of the third chapter. Upajati Chanda : Upajati Chanda has been adopted by the author in the composition of the second verse of the first chapter as noted below: mude sa devo'GgajuSAM vRSAGka zazvat zivAbhyAsavibhAsamAnaH / yadaGgajo'bhUjjagattihArI kalyANakArI bharato rasendraH // 1.2 / /

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12 __He followed the same Chanda in the third, fourth, seventh, tenth, seventeenth, twenty-seventh and thirty-second verses of the first chapter and in the fifth, sixth, seventh, eighth, twelfth, thirteenth, thirtieth, thirty-first, thirty-second, thirty-third and thirty-fourth verses of the second chapter and in the tenth, eleventh, twelfth, twenty-fifth, twenty-eighth and thirty-fifth verses of the third chapter. Vamsastha Chanda : The fifth verse of the first chapter of the Rasaratna Samuccaya has been composed by the author in Vamsastha Chanda as noted below: hapterhof the Vaasaratha vaikrAMtakAnAmalasasyagAdrayoH mAkSIkabhedAhibhido mahArasAH / kaMkuSThagaMdhAMjanagairikAmRdaH zilAlakAzcoparasAH ime matAH / / 1.5 / / Salini Chanda : He has applied Salini Chanda in the composition of the sixth verse of the first chapter as follows: tAmratAraM pittalA nAgahemanI vaMgaM tIkSNaM kAMsyakaM vaTTalohaM / sUryAdInAM nAma miH khocarANAM, vijJAtavyA dhAtavo'nukrameNa / / 1.6 / / Vasantatilaka Chanda : The eighth verse of the first chapter of the Rasaratna Samuccaya has been composed in Vasamtatilaka Chanda as given below : pittAni-mIna, nara, keki, lulAyu, maiSago'zva, karI, ragabhavAni bhavaMti cASTau / / maMDUkamatsyamRgago mahiSAjyajAtAH / proktA vasAzca rasakarmavidhau prazastAH / / 1.8 / /

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13 This chanda has been followed by the author in the ninth nineteenth and thirty-fifth verses of the first chapter and the third and thirty-ninth verses of the second chapter respectively. Anustubh Chanda : The eleventh verse of the first chapter of the Rasaratna Samuccaya has been composed in Anustubh Chanda as noted below: jIvajAtibhavaM kiMcit yatra yatropayujyate / jIvaM saMrakSya tad grAhayaM mRte cAkAlayo gataH / / 1.11 / / This chanda has been applied in the composition of the thirteenth, sixteenth, eighteenth, twentieth, twenty-first, twentysecond, twenty-third, twenty-eighth, twenty-ninth, thirtieth, thirty-first, thirty-third, fortieth, forty-first, forty-second, fortythird, forty-fourth and forty-fifth verses of the first chapter and followed in the tenth, eleventh, fifteenth, seventeenth, eighteenth. nineteenth, twentieth, twenty-first, twenty-second, twenty-third. twenty-fourth, twenty-fifth. thirty-fifth, thirty-sixth, thirty-seventh, thirty-eighth, and fortieth verses of the second chapter and in that of the third, seventeenth, eighteenth nineteenth, twentieth, thirty-seventh, thirty-eighth, thirty-ninth, fortieth, forty-first, fiftieth, fifty-first. fifty-second, fifty-fourth and fifty-fifth verses of the third chapter. Indravajra Chanda : Indravajra Chanda has been used by the author in the versefourteenth and followed in the composition of the forty eighth verse of the first chapter and the fourth and twenty-ninth verses of the third chapter. vyoSAgnirAjyAkamUlakaistryahaM mRdvagninA svinnatanustuSodakaiH / rAjISTikAdhUmaguDA vidhajAdikaiH sAmlastryahaM khalvatalairdalastata: 118.8811

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14 Rathoddhata Chanda : Sri Manikyadeva Suri has composed the fifteenth verse of the first chapter in Rathoddhata Chanda and applied it in the twentyfourth and thirty-eighth verses of the same chapter in their composition, e. g. : iSTikA striphalA citraka: pRthak maditazritatuSodakotthitaH / zulvapiSTimilito malojjhita: pAtanamupagatotha nirgataH / / 1.15 / / Sragdhara Chanda : The author has adopted Sragdhara Chanda in the composition of the thirty-fourth verse of the first chapter as noted below: zubhra tApyaM sugandhaM daradamanazile brahmarathyA nirguNDI / garjAsiragINAM pRthagatha salilai : mardayitvA krameNa / / dattailepaiH suvarNAmRtarucidinakRttIkSNavaMgoragANAm / mRtyuH syAdekaviMzatyanalapuTabhRtAM vizvasaMjIvanAya / / 1.34 / / Skandhaka Chanda : He has used Skandhaka Chanda in the forty-sixth verse of the first chapter in its composition and followed it in the fourth verse of the second chapter, e. g. tathAhi gojalatulasITakaraNasUra raNanAlai: pAMDurA jipazuripubhiH / tritripuTairatisya (su) dRDhaiH nizcandra mRtimupaiti kRSNAbhram / / 1.46 / / Sardulavikridita Chanda : Sardulavikridita Chanda had been adopted by the author in the composition of the second verse of the second chapter and thirteenth, fourteenth, fifteenth and forty-fourth and forty-ninth verses of the third chapter, as for example :

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saudhasyAMgaNa bhaMgaraMgasa lilairA lipya muktAphalairAlisvastikamatra sUtraya sakhi ! tvaM dIpamuddIpaya // dvAre toraNatAramA [ra]caya re ! ni:zeSarogApadaH / zrImAneSa rasAdhipatrijagati jIvAturaM yacchati // ( rAgacchati ) ? / / 2.2 / / Drutavilambita Chanda : He has used Drutavilambita Chanda in the ninth verse of the second chapter as noted below: tadanu bhUdharayaMtravinirgataH sakalapittaviSodadhaphenilaH / tilasamo'pi kRtAMta nikRtano jayati cArdrakavArivirAjitaH Mandakranta Chanda : Lastly, the author has adopted Mandakranta Chanda in the composition of the first verse of the third chapter as described here : 15 prAnandAya prabhavatu satAM saiSa vedAMtavidya yo / vizvavyApI vipula mahimA ko'pi caitanyamUrtiH // buddhisAdhoriha paricitaM rAjasaM tAmasaM ca / tyaktvA bhAvaM sapadi vRNute sAttvikaM yat prasAdAt / / 3.2 / / / / 2.6 / / Style of writing and method of exposition: The style of a work is the voice of words uttered by its author producing an effect on the feelings of the readers by its action working upon their conscious minds. It may be both personal and impersonal. The style of the Rasaratna Samuccaya used by its author, Manikyadeva Suri in presentation of its contents and in dealing with its subject-matter is mainly of one character, viz. poetry. It begins with the metre of poetry in composing its verses in all its three chapters with some commentaries.

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16 The first chapter consists of forty-nine verses, the second chapter comprises forty verses and the third one contains fiftyseven verses in Sanskrit only. It is the classical Sanskrit exhibiting its rich style in all the three chapters when the style of the Rasaratna Samuccaya is judged with an objective approach, it is found that it has served its purpose in full by embodying the teachings on alchemy and medicine in the classical language. It contains some literary flourishes in the form of verses faithfully transmitted from generation to generation and in the manner of expression of the author to convey the alchemical and medical thought and ideas to the readers. This method of explaining the alchemical concepts and medical theories made them easily comprehensible and intelligible to the students of medicines, as for example : Literary flourishes : "vRSaketano'sta nidhano vikaTajaTAjUTamAMsalAMsataTa: / vilasadasamAnadhyAnapratihatavRjino jino jayati' / / 1.1 / / saudhasyAMgaNabhaMgaraMgasalilairAlipyamaktAphalairAlisvastikamatra sUtraya sakhi tvaM dIpamaddIpaya / / dvAre toraNatAramA [ra] caya re ! ni:zeSarogApadaH / zrImAneSa rasAdhipastrijagati jIvAturaM yacchati / / (Treyfa ) 112.911 The author made a study of alchemical and medical truth with the purpose of attaining result and truth with devotion on the basis of his scheme in his short treatise. He searched out something and got a line of meaning in the things of alchemy and medicine as satisfying his inquisitive mind. Here the style of expression is scientific. So the voice of words spoken by him is impersonally logical with a stress laid on the facts of science. Estimate of the literary and aesthetic aspects of the Rasaratna Samuccaya :

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17 Literature big or small is to be judged by its value to humanity. Its value is determined by the principles to what extent does it contribute to the progress of mankind by enabling him to live with more happiness, more intensity, more profoundness, more wisdom and more freedom in the mandane world. Next comes up the question of technique used in the work for proper criticism which distinguishes its subject matter, guiding one to a finer appreciation of composition and making him realize more clearly and completely what the author has meant there. Literature carries the message of knowledge and cultural heritage of a people or a country from the distant past upto the present and preserves the literature of to-day for the future generation through the successive stages of the social evolution. From this angle of vision on the literature the Rasaratna Samuccaya testifies sufficiently to the lignistic and literary development of its age and to its value to mankind by conveying the alchemical and medical knowledge to some extent. It deals with Maharasas (superior minerals), uparasas (inferior minerals), Sadharanarasas (common minerals), Ratnas (gems), and Lohas (metals) with their chemical processes, apparatus (yantras), various chemical processes, medical recipes for various types of disease and elixir vital. Besides these literary contributions, the Rasaratna Samuccaya throws light upon some previous Ayurvedic works like Rasarahasya Mahodadhi, etc as also indicated by the names of medicines, such as Mahabhairava rasa etc. In regard to the language, metre and style as discussed above, they represent an age different from the present, in which the Jaina teachers of alchemy-cum-medicine used to impart alchemical and medical teachings to their followers in particular to make them intelligible in both poetic and prosaic languages. The total effect of the texture and spirit of the language of the Rasaratna Samuccaya enriched with alchemical and medical thoughts and ideas inspired one to dive deep into its subject-matters with more energy to collect the hidden treasure of alchemical and medical knowledge preserved in this short treatise.

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It is remarkable to observe how the richness of its vocabularies in all the three chapters produces an equal effect on the minds of the readers by truly expressing and explaining all aspects of its varied contents it has touched upon without faltering, slowness and hazziness by presenting a clear and concise conception about them. In the Rasaratna Samuccaya its author has used three styles, viz., descriptive, explanatory and emotive in the presentation of its varied alchemical and medical contents and explaining its subject-matters in clear, concise and explicit manner. The literary value of the Rasaratna Samuccaya lies in the fact that its rich Sanskrit language expresses clearly by its proper terminology the alchemical and medical thoughts and ideas of its creative genius, dealing with various aspects of alchemy and medicine. The contents of the Rasaratna Samuccaya viewed as an aspect of Indian alchemical and medical literature and as a part of recorded knowledge : A close comparative study of Indian alchemical literature of the Tantric period (700 A D. to circa 1300 A.D.) and of the latrochemical period (1300-1550 A. D.) and the Rasaratna Samuccaya of Manikyadeva Suri reveals that "Indian Alchemy very largely derived its colour, flavour and in fact its nourishment from the Tantric cult."1 The contents of the Rasaratna Samuccaya can be viewed as part of Indian alchemical literature, as the progress of chemistry in both can be traced to medicine and alchemy. So the contents of the RS. is a part of recorded knowledge as Manikyadeva Suri himself admits that this work is based on the previous works. The very name 'Rasaratna Samuccaya' shows that this title has been borrowed from the Rasaratna Samuccaya of Vagbhas, son of Simhagupta, prince of physicians of the latro-chemical period. 1. History of Chemistry in Ancient and Medieval India, Dr. P.C. Ray, p. 113.

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Medicine and alchemy as found in the Indian literature on alchemy of the Tantric period had their origin and growth with a higher end in view as necessary aids and helping agents to spiritual pursuit. Like the Tantras the Rasaratna Samuccaya deals with medicinal preparation consisting mercury, etc., calculated to make the body undecaying and immortal for achieving emancipation from all miseries. The word 'Rasa' has been used in this work and other Tantrik texts on alchemy to mean 'mercury'. They came to be the repositories of many chemical informations and alchemical racipes. 19 The name of the Rasaratna Samuccaya stands pre-eminent among the Indian alchemical works. On judging from this work itself it can be concluded that this is a typical production of the Jaina author, Manikyadeva Suri, representing the Tantric and Iatro-chemical periods of intellectual activity and must have been composed later than the time of the Rasarnava, a Brahmanical Tantrik work of the 12th Century A. D., and the Rasaratna Samuccaya of Vagbhat of the Iatro-chemical period. There is found the mention of recipes for a number of mercurial preparations as well as descriptions of process and apparatus. Like the Rasarnava, and the Rasaratna Samuccaya of Vagbhat this Rasaratna Samuccaya of Sri Manikyadeva Sur throws a flood of light on the chemical knowledge of the Indians in those days. There are evidences that it has been compiled from the pre-existing alchemical works, for instance, it has not hesistated to borrow from the works of Parsvadeva Suri, and Rasarahasyamabodadhi, Rasarnava Rasavaloka etc. The Rasaratna Samuccaya deals largely with mercury and mercurial preparations and herbal medicines. the virtues of which have been prominently extolled in other Tantric cum-alchemical works. Mercury can improve not only the quality of metals, but it can make the body undecaying and imperishable. The merit of the Rasaratna Samuccaya is that it is the inspirer of several Jaina alchemical-cum-medical works of the following period-the Iatro-chemical period, notably Yogaratnakara copai (in old

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20 Gujarati) of Nayana Sekhara, a pupil of Jana sekhara (16171678 A.D.). Nagarjuna-vidya (16th-18th Century A.D.). Vaidyaka Samgraha of Harsa-Kirti (1600-1903 A. D.) (in Sanskrit), Paradavidhi of an unknown author (circa VS. 1700), Vaidyaka Samgraha of Mahimaranga Ganin (1617 A.D.) (MS. No. 30992), Vaidyaka Samgraha (MS. No. 30994) of an unknown author of eighteenth century, Vaidyavallabha of Harsaruci (1716-1763 A.D.) in Sanskrit with Gujarati Tika, Anupanamanjari of Pitambara (VS. 1873) in Sanskrit and Gujarati, now all these MSS. are kept in the library of L. D. Institute of Indology, Ahmedabad-9. They reveal the scientific ideas and practices of the Jainacaryas with two distinct trends in alchemy, viz. (i) chemistry and metallurgy, and (ii) medical science.

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mANikyadevasUriviracitam rasaratnasamuccayam prathama adhikAraH oM namaH samastasiddhebhyaH / vRSaketano'sta nidhano vikaTajaTAjUTamAMsalAMsataTaH / vilasadasamAnadhyAnapratihatavRjino jino jayati // 1 // mude sa devo'GgajuSAM vRSAGkaH, zazvat zivAbhyAsavibhAsamAnaH / yaGgajo'bhUjjagadattihAro kalyANakArI bharato rasendraH // 2 / / muktAmbarAgArasuvarNasAra-ratnapravAlAdiparigrahasya / zivAGgajasya kramayugmamasta-doSodayasyAstu satAM zivAya / / 3 // zrIpArzvadevAdupadezalezamAsAdya samyak samadugdhasindhoH / mANikyadevena samuddhRteyaM lokopakarAya rasAmRtazrIH / / 4 / / vaikrAMtakAnAmalasasyagAdrayoH, mAkSIkabhedAhibhido mahArasAH / kaMkuSThagandhAjjanagairikAmRdaH, zilAlakAzcoparasAH ime matAH / / 5 / / tAmratAraM pittalA nAga hemnI, vaMgaM tIkSaNaM kAMsyakaM vaTTalohaM / sUryAdInAM nAmabhiH khecarANAM, vijJAtavyA dhAtavo'nukrameNa / / 6 / / viSANi hAlAhala-vatsanAga-viSANi pittAsitasiktukAni / syuH sthAvarANIha samugdhakAni, nAgAbdhijAtAni ca jaGgamAni / / 7 / / 1. nAgajaMgaralaM, abdhijAtAni = udadhipheno, agnigarbhAzayo=jalAgnizceti |ch|

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22 pittAni mIna- nara - ke ki- lulAyu-meSago'zva ( ? ) karI raMgabhavAni bhavanti cASTau / maNDUka- matsya mRga-go-mahiSAjyajAtAH, proktA vasAzca rasakarmavidhau prazastAH || 8 || pItAruNAsita sitadyutiSpupabhAjoM, bhUmIruhAM rasavidhAvupakArakaM yat / tadgrAhyamaGgamamalaM samaye rasajJaH, patra prasUnaphalavalkalamUlamukhyam ||3|| tilAtasIsarSapavAtavairi-karaJjadhattUrakakaMguNInAm / snehAni saptAtha ghRtAni dhenu-mahiSyajA viprabhavAni ca syuH // 10 // jIvajAtibhavaM kiMcit yatra yatropayujyate / jIvaM saMrakSya tadgrAhyaM mRte cAkAlayo gataH / / 11 / / rasaratnasamuccayam malazikhiviSanAmAno, rasasya naisargikAstrayo doSAH / mUrcchA malena kurute, zikhinA dAghaM viSeNa mRtim ||12|| rAjavRkSo malaM hanti, pAvakaM hanti pAvakaH / aMkullazca viSaM hanyAt, kumArI saptakaJcukaiH || 13 || atha vistareNa rasasya pratikriyA kathyate vyoSAgnirAjyArdrakamUlakaMstryahaM mRdvagninA svinnatanustuSodake / rAjaSTikA dhUmagur3A bdhijAdikaiH, sAmlaistryahaM khalvatalairdatastataH // 14 // iSTikAstriphalAcitrakaiH pRthak, marditazritatuSodakotthitaH / zulvapiSTimilito malojjhita:, pAtanamupagato'tha nirgataH / / 15 / / pakSacchedamakRtvA, rasabandhaM vAMchale ca yaH sudhiyaH / sohI padAni mRgayati, nizitamasi jale ciragatasya / / 16 / /

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rasaratnasamuccayam lavaNapUritasthAlyAM, hiMgumUSAvRtau rasaH / sthAlyAnirudyo agnistho, yAtyU miti pAtanA // 17 / / evaM pAtanAyantraH |ch| dvitIyaM nAma Damaruka iti malena mUcrchA dadate na dAhaM, viSeNa mRtyuM ca tanoti sUtaH / malAdidoSatrayametadatra, naisargika zuddhimato'bhidhAsye // 18 // kRtamAlAbhallAMkullA kramAd doSatrayAntakAH / sUtasya kanyayA sapta kaJcukAvAsaM kAJjikA // 16 / / itthaM kathitatanurgalitAtmavIryaH, sR (bhR ?)STyAM vitatthagaNakaiH puTito balI syAt / bhUTaGkaNo SaNakhagAsurisigrusRSTisvinnastryahaM tuSajale'tha bhavet sa dIptaH // 20 // itthaM labdhamukhaH zrImAn dhAtugrasanalAlasaH / dravye rasayonaveSa yojyo rasa vidA sadA // 21 // iSTikAtriphalAvyoSakumArIdhUrta citrakaiH / gandhAyakArkabrahmadra : karNI nirguNDisigrubhiH // 22 / / tumbIrAjasamIkA ca mAcikAdazamUlakaiH / dvikSArairaNDatAmbUlIvajrakandA kulodakaiH / / 23 / / pratyekamebhiryAmAddhaM yAmArddha bhRzamarditaH / tribhirdoSavinirmuktaH pAradaH karmapAradaH // 24 / /

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1Y rasaratnasamuccayam atha rasabhasmavidhiH nAhinAgalatikenduvallabhA, droNapuSparasamarditaH kramAt / saptadhA mRdupuTAbhitApitaH, pAradaH sapadi yAti bhasmatAm / / 25 / / atha rasamAragam kASThodumbarikAyA, dugdhena vibhAvitaH sito hiMguH / mardanasaMpuTa vidhinA, mArayati rasaM na saMdehaH / / 26 / / atha daradagandhakavarjamahArasoparasAnAM zodhanamAha tailena takreNa gavAM jalena, kulatthakalkena tuSodakena / mahArasA cAlparasA vizuddhAH, syuH sveditA dolitayA dinAntam // 27 / / atha daradagaMdhakayoH zodhanam zuddhaH syAt darada : sapta-kRtvo lAkSAmbubhAvitaH / gandho vAtAritailena tapto dugdhAhitaH zuciH / / 28 / / atha kaivalatAlakam tuSatandulakuSmANDakulatthabrahmabhUruhAm / sigrudvipaJcamUlInAM jale dugdhe gavAM pRthak / / 26 / / 1. vAvacI 2. zaMkhapuSpI

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rasaratnasamuccayam dolAyAM sveditaM dvi-dvi-yAmaM zudhyati tAlakam / tuSodakakulatthAmbu syAnm (T) kSI ( ) kaM zuci ||30|| atha tAlakamAkSIke sUkSme vastrAdigAlite / nimbukAmbupuTe dattaM syAt tayo: karkazaM dalam / / 31 / / dehagharSaNe vajrI bhavati / atha rasalohAnAM mAraNam suvarNanAgau milayeduvaMgau, tAlena gandhena tathA rasUyauM / patrIkRtau saMpuTitau mithorka-kSIraplutau saMpuTitau nirutthau ||32|| hiMgUlamaSTamAsena datvA kRSNAyasaM muhuH / gomUtra triphalAkvAthe bhAvite'STapuTaiH mRtiH |cha / // 33 // api ca zubhra tApyaM sugandhaM daradamanazile brahmarathyAnirguNDI, garjAsinUragINAM pRthagatha salilaiH mardayitvA krameNa / datta leMpaiH suvarNAmRta ruci dinakRttIkSNavaM goragANAM, mRtyuH syAdekaviMzatyanalapuTabhRtAM vizvasaMjIvanAya ||34|| zubhra = vimalaM, tApyaM = mAkSi ( 7 ) kaM, sugandho = gandhakaM, darado = hiMgUlaM, tAlaM = haritAla / zilA = manaHzilA, brahmA = palAzaH, rathyA= zizapA, ziduvArI = nirguDI, garjA = taMdulIyaH, sigrU = somAMjanaM, uragI = nAgavalI iti // 25

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rasaratnasamuccayam atha kevalatIkSNam vajrArkahemahalinIghanavahnihemnI-guMjeMgudI dvirajanIturagIndravRkSaH / rAjyA ca takramilitaM lulitaM krameNa, tIkSNaM ra (1)jau mRtimupaiti puTAbhitaptam / / 35 // athAsya vivaraNam iti likhyati (te) vajra=snuho, arko jaMbhalaH, hema=dhattUrakaH, halinI lAMgalI, ghanau=mustA, vahni=citrakaH, hemnI kAMcanI, guMjA uccaTA (guMdI), iMgudI=iMgArI, dvirajanI dve haridra, turagI=azvagaMdhA, indravRkSaH= devadAru, rAjI=kaJcukI ceti / api catriphalApuTAni SoDaza, nimbatvakakAcamAcIbhRgAnAm / malayUmInA (kSyo) rapi, tritripuTAni krameNa sudRr3hAni // 36 / / tadanu bhujaMgalatArasa-mizrita tatta lyagandhakasya puTam / kesaripuTaM ca dattvA mAraya cUrNIkRtaM tIkSNam / / 37 / / bhRgo=bhRgarakaH, malayU kAlUbarI, mInAkSI=graMthIyakaH,bhujaMlagatA= tAmbUlI, kesarI= bIjapUraM, tIkSaMsAralohamiti / atha kevalatAmram nAgavaMgaravikAMsyapittalAH, siMduvArajarase niSevitA / yAMti zuddhimRSisaraMghayA'thavA,tat ziphAbhava rajonipA tataH / / 38 / / vaMganAgapugamarkapayo'ktaM, cicipippa (pa2)lakharaMTiniguDyam / svalpavahnipuTitaM muhureva, paMcatAM spRzati kaMTakavedhya (dhyA)m / / 3 / /

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27 rasaratnasamuccayam cicipi (ppa)SpalayoH== cici = prAMbilI, kharaMTi : = zuSkatvakcUrNaM tena nAgavaMgapatrAriNa prachaDya prajAliDIcUrNena puTanIyam / prathAbhramAraraNam kRSNAbhrakasya patrAriNa mAtAni dRr3havahninA / nirvApitAni zudhyaMti yavasaMbhavakAMjike ||40| atha tAnyeva gojihvArasena parimarddha ca / zarAvasaMpuTe deyaM puTamAraNyakotpalaiH // 41 // ( 1 ) nipAyataH ( 1 ) utpalAni = prATavI chagaraNA iti // cha || vajrArkavaTajaMbIrabIjapUraka nimbukaiH / trikSAravarcalA sindhunavasAronmattakAmbudaiH // 42 // cAMgerIvAyasI meghanAdaiH sayavakAMjikaiH / kramAddattaM : puTairevaM nizcandra jAyate'bhrakam ||43|| cAMgerI = amlapatrikA, vAyasI = kAcamAcI, meghanAda = taMdulIyaH / api ca kRSNA bhramagnisAta kRtvA godugdhAMtarniSevitam / cUrNitaM SaTabhAvayadvizvayutakAMjikAMcitam // / 44 / / triphalAmuSalIvAripuTite ca muhurmuhuH / nizcandra mRtimAyAti karmayogyaM bhavet tataH / / 45 / / tathA hi gojalatulasITaMkaNa - sUraNanAlaiH pAMDurAjipazuripubhiH / tritripuTairatisya (su) dRr3heM:, nizcandra N mRtimupaiti kRSNAbhram ||46 / / "

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rasaratnasamuccayam meghanAde payasvinyA gndhai| gRSTyA stanodbhave / niSaktaM mRtimAyAti taptaM vajramanukramAt / / 47 / / atha zeSaratnAni / ambhodasya raseMganAyAH stanye niSiktAni savid [5] mrANi / taptAni muktAmaNipadmarAga-mukhyAni ratnAni mRti vrajanti / / 4 / / hInauSaghipuTaM kiMcit yadatra viditaM myaa| rasakarmasu tat zo [so] dhyaM rasakarmasu karmaThaiH / / 4 / / mANikyadevaH zrIdevacandra ziSyo vyadhAdimam / rasAGgasaMgrahaM zo [so] dhyadravyazuddhisamanvitam / / 50 / / iti paramajainAcAryasiddhazrImanmANikyadevaviracitAyAM rasAmRtazriyAM rasAgasaMgrahI nAma prathamo'dhikAraH / (1) In the MS. the word is qufFT FUTTE the correct form may be payasvinyA dugdhe /

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dvitIya adhikAraH jayati yaduvaMzaketu (:) zivahetu (:) kulaketu kulaketu (:) / viSayavanalavane nemiH zatanemidharAcitoM nemiH // 1 // saudhasyAGgaNamaGgaraGgasalilairAlipya muktAphalairAli svastikamatra sUtraya sakhi tvaM dIpamuddIpaya / dvAre toraNatAramA (ra)caya re ! niHzeSarogApadaH, zrImAneSa rasAdhipastrijagati jIvAturaM yacchati (rAgacchati) // 2 // re vyoSa yoSamupagaccha site vada tvaM / nidrAM hutAzi tanu jAgRhi sItavarga / / taptodaka vraja, tuSArajalatvamehi / rogAndhakAraravireSa raso'bhyudeti / / 3 / / paruSatridoSakaluSaM, puruSaM pralapantamantakAbhimukham / uragI karoti rasarAja-bhujabalata: savaidyakakalAkuzalaH // 4 // kilAsakRllAsa-balAsa-kAsa-zvAsa-tridoSAdigadAH palAdAH / dra taM dra taM bho na hi yAvadeti, vidyAdhirAjo rasacakrapANiH / / 5 / / rasAvalokAdavalokya kAMzcit, kAMzcit samAsAdya rasArNavAcca / vyADIndragovindarasAMzca kAMzci-dAtmAnubhUtAnapi kAMzcidatra / / 6 / / 1. TippaNI deN|

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30 rasaratnasamuccayam zuddhisaMzuddhi-samRddhi - siddhAn, jvarAdirogArttajagajjanInAn / rasAnasAmAnyaguNena mAnyAn, nidAna bhaiSajyayujo'tha vacmi ||7|| dhAtUpadhAtUpalarAjamuktA - rasAbhrakalko bhRzamadito'yam / unmattatailodbhavagaMdhayuktyA, karkakramAdaSTapuTairvipakvaH ||8|| tadanu bhUdharayaMtra vinirgataH, sakala pittaviSodadhiphenilaH tilasamo'pi kRtAMta nikRMtano, jayati cArdra kavArivirAjitaH ||6| svarNaM tAraM pustAmra sIsakaM tIkSNaM pittale / saptaite dhAtavo dakSA : kAMsAdyA kRtrimApare // 10 // mahArasAzcAlparasA vijJeyA upadhAtavaH / SoDazaite yathA prAtyA kSipyate rasakarmaNi // / 11 // atha pAThAntaram " mAkSIkanIlAMjana tucchakA va zilAla (ka) hiMgUlarasAyanAni / savajramuktAMmbujarAgabhAMji, khalve vinikSipya vimarditAni || 12 | harapriyasneharajo yutena, sugaMdha kenAlpapuTAni cASTau / dadyAt jalotseka maThAkhyayaMtra, yaMtre pacet bhUdharasAMdrake'pi / / 13 / / matsya mAhiSa mayUra - varAha chAgapittaviSakena sametam / kadrava nibaddhaguTikaH saMnipAtaripureSa rasendraH / / 14 / / sUcikAbhararaNanAma: toyAMtasta line pAtre taramAne ca yat puTam / dIyate kacchapa iti sa yaMtraH parikIrtitaH / / 15 / / patrapaTAMtarasaMstho, bhUgarbhe bhidyate'gninA yatra / rasadalakalko bhUdhara yaMtro'yamudIrito munibhiH / / 16 / / 1

Page #40
rasaratnasamuccayam guDaTaMkaraNa guMjAmla-zazadaMtAntarasthayoH datte puTe'dhamUSAyAmekatvaM vajrarukmayoH / / 17 / / atha vajUmanAmA rasaH kathyate nimbukAmburasAbhyAM sa (T) kalka: piSTIkRto / madhya muSTidhaturatailAdyaH tulyagaMdhakasaMgataH / jIvanI devadAlI ca haMsapAdI punarNavA / puTitaM bhUdhare sapta vArAnAsAM rasena ca / / 16 / / punastenaiva gaMdhena rasakalko'tha kalkitaH / zuddhadhAtuviSopetazcakrUmaSAvinirgataH ArdrakadravabhAvitaH / viSAbdhiphena saMyukta rAjapramANA guTikA raso'yaM sarvarogahRt / / 21 / / -- 112011 gur3aTaMkaNakhAraguMjA - grAmlo vetasaH / etAni catvAri prauSadhAni kuTTayitvA mUSA kAryA / athAsya vidhiH / / 18 / / tasya madhye mRtavajjracUrNaM suvarNaM patragabhitaM kRtvA patrapuTAMtaH zazakadaMta cUrNaM ca muktvA tato dhamSAyAM nirudhyaM dhamyate, vajrahemnorekatvaM bhavati / tato niSkAsya ghRtasahitaM nimbukarasena mardayitvA ( pi 3) ekIkRtya strIraja: kanakatailAbhyAM tadaSTaguraNagaMdhakaM bhAvayitvA tasya gaMdhakasyASTamAMse ( ze )na vAraMvAraM taM kalkaM mardayitvA mardayitvA astfeet pItadevadAli prauSarADi sATor3I AsAM auSadhInAM rasena bhAvayitvA bhUdharayaMtre puTaM 2 deyAni / punarazeSa- gaMdhaikena taM kalkaM mardayitvA tattulyamudadhiphenaM kRtvA samasta zuddhe dhAtusahitazcakramUSAyAM caTApanIyA, uttIrNe agnizuddhaM udadhiphenaM mizrIkRtya ArdrakadraveNa guTikA rAjIpramAraNA kAryA / 31

Page #41
32 rasaratnasamuccayam atha tridoSe karpUreNa AdrakadraveNa vA daatvyaa| anupAne zarkarA peyA ca deyaa| atha rase dIpyamAne zItalajalAbhiSeka zItalavAtazca kAryyaH / atha cakramUSAkramaH dRr3hAM kRtvAyasI mUSAM saMvRtAM gostanAkRtim / dIrgha saptAMgulA keTidvitayena virAjitAm // 22 // lohapAtrodare lohastambhikA dvitayetare / kIlA yat kalkasaMpUrNAM jalamagnAM vidhAya ca / / 23 / / jvAlayed vahnimatyarthaM yAmatrayamataMdritaH / daMDena bhrAmayena mUSAM yAvat zItatvameti sA // 24 / / evaM cakrA bhidhA mUSA svayamIzena bhASitA / rasabhArazatAn yasyA rasanyo (jo) mArayet dra tam / / 25 / / atha bhUtabhairavAH sUtaTaMkaNa-viSArkasugaMdhaiH, svarNabIjabhavataila vimitraiH / bhUtabhairavaraso dalagaulaH, saMnnipAtamatulaM praNihaMti // 26 / / |ch| atha bRhadvaDavAnalaH laMbi(cha)tavaddinajarAyu-jarasAbhiSekAbhirmUchitaH sUtaH / eko'pi dvi-tri-doSo-dadhizoSAdanila vikhyAtaH / / 27 / / atha pAThAntareNa mAraNam agnijArarasamUchito rasaH, sAgnikASTharasapittaphenilaH / sUcikAmukhagato niSevito, rogyavAriniSi (dhi)zoSavADavaH / / 28 / /

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rasaratnasamuccayam agnijAro = zragnigarbhAzayo jarAyusadRzo bhavati / tasya sahitena marditaH sUto bhasmatAM yAti tathA / asi (gni ) kASThasya dra utipAtAlayaMtreraNa gRdhyate / tathA pitta, Aphanu- etAni ekatra kRtvA guTI rAjikA pramANA kAryAH / upari zItalatA ||ch|| athAparaH dvAdazabhAgA trikaTore konaSaSTyo ( ? ) manasvinyAH / khecarajalena mRditA syAcchanA bhizoSitena bhRzAm / / tRNazikhi zikho ( po ) SNazRMgika bhAgekayuttA ratImitA guTikA / ekA tridoSasAgara - vizoSiNI vAMDavIguTikA ||26|| vyoSA bhA0 12 ( sa ) khAuli bhA0 56, zRMgika viSa bhA0 1, hIrA - (la) kasIsajalenaiva guDi ( Ti) mudgapramANA kAryA / (cha) yadi kadAcit asmin rase datte sajvaro bhavati, tadA kUramaMDa palI 2, sitA ga0 2 trihA vaha godugdhaM ca pratikriyA / atha kadAcit vibaMdho bhavati, tadA eliyA ga0 2, harItakI bhA0 1, drAkSA ga0 1 eSAM guTikA valladvayapramANA zItalajalena deyA / graMtha kadAcit raktAtisAraH syAt tadA sUkAu zrIkhaMDa palI 2, dhAhur3I gaM0 2, madhu ga0 4, etadekatra kRtvA pAtavyaM iti / atha cintAmariNa rasaH rasAbhra ( kRSNA - kRmizatru-gaMdha, nepAla- daMto-nRvRtAmRtAnAm / kalko'hivallairbahupatragarbha - kSmAMtaratizcArdhapuTena pakvaH / / 30 / / samuddhRtazcAtha nijAMgazItalaH, saMbhAvito vajrarasena bhUyaH / svinnastathaivArdra rasenabhinna- zciMtAmaNirnAma raso'bhirAmaH // 31 // jvaragrahANyalparucistridoSa:, durnAmazca jalodaravidradhIzca / valla pramANo'pi kRto nihaMti, rogAnusAreNa kRtAnupAnaH / / 32 / / 33

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34 rasaratnasamuccayam rasaH pAradaH, abhra=kRSNAbhra, kaSNA= pippalI, kRmizatru viDaMga, gaMdho gaMdhakaH, nepAlo golaka, daMto=nikuMbhA, nRvRtA=nisotra, amRtaM vatsanAga, ahivallI= nAgavallI |ch| rasAbhragaMdhatritayAt tRtIyo, nepAladaMtItiviSe vicUrNya / tAMbulIpatraratha tannibadhya SaDaMgule kSa(1khA) NipuTe nidheyam / / 33 / / patrANi tAnyUrdhvamadhazca dattvA''raNyotpalairUlapuTena taptaH / maMdAgni tuMdagrahaNI tridoSa-zUleSu ciMtAmaNireSa zastaH / / 34 / / pAdakena guTI vA0 1 dAtavyA / atha kanakavajanAmA rasaH rama-gaMdhaka-tAmrANi tulyAni dviguNaM viSam / dvAtriMzadaMzakalite hemavajro tricUrNya ca / / 35 / / lazunatriphalA gapUrajaMbIrajaiH rasaiH / saptAhaM marditaH kalko mUSAsthazcullikA hitam / / 36 / / siddhimAyAti saptAhAt rasaH kanakavajrabhRt / gaMjAmAtro'pyayaM dattaH sarvarogaviyogadaH / / 37 // chandabhairavanAmA rasaH / jyotiSmatIrasApiSTo dvibhAgAmodasaiMdhavaH / puTottIrNo rasaH sarvahitaH syAcchaMdabhairavaH / / 38 / / hemAzrito harati rogagaNAnazeSAn, gaMdhena mUrcchitatanuH kaphajAn vikArAn /

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rasaratnasamuccayam vajrAnvito vividhapaittikapAMDuzophAn, sUto nihaMti gaganena samaM ca gulmAn ||36| rasopaniSadaM samyak pravagamya samAsataH / mANikeMdu samARRNi tadra sarahasyodadheH // 40 // iti paramajainAcArya-siddhazrImANikyadevaviracitAyAM rasAmRtazriyAM rasarahasyanAma dvitIya adhikAraH samAptaH ch| 35

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tRtIya adhikAra: zrAnandAya prabhavatu satAM saiSa vedAMtavid yo, vizvavyApI vipula mahimA ko'pi caitanyamUrtiH / buddhisAdhoriha paricitaM rAjasa tAmasaM ca, tyaktvA bhAvaM sapadi vRNute sAttvikaMyat prasAdAt / / 1 / / kRtakamaThakamaThakRTThaTThadhArAdharadurdharAmbudhArAbhiH / galitAkhilavighnamalaH, sa jayati bhujagadhvajaH svAmI ||2|| uditena jagat yena yAtyekaM na trinetratAm / jagattrayI jagaccakSu ( : ) sa (T) rakSa (tu) uttamaH kSipan || 3 || apyatA [khA ]taH tAmrabhairavaM kathayisyAmaH amlAMtarasthaM tridinaM dineza - patraM tato bhUmimalAvagUDham / taptaM tato huNDaputrayeNa kSiptaM tato nimbarase dikam ||4|| Izvara ke kiNvara se pratha dugdhe dadhi [ ni] vAratrayaM niSekaH kAryaH / ukte ( ) dabhramAdidoSavirahitaM tAmra babhUva / , atha tasya tAmrasya bhA0 3 trayaM zuddharasabhAgaikena nimbakarasAlepena pUrvaM liptvA tadanu utta[ta ] ravAra? ruNI rasamardita dviguNagaMdhakena ca

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rasaratnasamuccayam saMlipya uttaravAraNI niryAsAbhyAM sahitaM sthAlImadhye adhomukhasarAvakeraNa nirudhya upari bhasmanA pUrayitvA sthAlImukhaM pidhAya cUlhake caTApya prahara 4 maMdAgninA tApaH kAryaH / etAvatA mRtaM tAmram / atha arkarasapuTa 2, nimbukapuTa 7, Amlavetasu 7, prAdA 7, citrA 7, bhAMgarA 7 evaM puTa 42, paraM sagandhakAni deyAni / tadanu paMcAmRtapuTa 7, punaH pradA puTa 1 evaM puTa 50 iti tAmrabhairavaH / sannipAte rasa ratI 1, dviguraNakarpUreraNa, kSaye rasa ratI 2 mRtAbhrakeNa triguNena, kAse svAse ca tri [tR] kaTunA vA0 2, vizUcyAM suMThi vA0 8 / / prathAparaH cicAzvibhiH dhUrtapayasvinInAM mUleSu paMcAMga niguNDikAyAmH / vajrArkadugdhe kramatastrivArA- nniSevitaM zuddhiti (zuddhyati ) tAmrapatram / / 10 // sakAMjikena dviguNena paMca kRtvA sugaMdhena kRtopalepam / chAyA vizuSkaM puTapAkapakvaM, paMcatvamapyaMcati zubhratAM ca / / 11 / / 1 puTAni paMcAmRtajAni paMca, phalatrayasya tripuTAnyavyApya / siddhaM sudhAsUtamidaM tridoSa-jvarAdi rogApahamAdizati ||12|| 37 atha jvarAriH sAmudrodarabhAMDakAMtaragatamUSAtadaMta sthitaH 1 sUto rAmaThamUSikAdhRtatanurbhANDena nIraMghritaH // tapto yAmacatuSTayaM hutabhujaH kIlAbhirUrdhvasthitaH / siddho golakavatsanAgasahitaH so'yaM jvarArI rasaH / / 13 / /

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38 rasaratnasamuccayam atha pAThAntaram bhRtvA bhAMDa""ma bdhijena ca rasaM hiMgUdarasthaM mRdo / mUSAyAM vinivezya tatra tadanu dvAraM nirudhyAdarAt / / saMtapto'tha dinAMtamagnizikhayA bhA~De gatazcordhvage / siddho golakavatsanAgasahitaH so'yaM jvarArI rasaH / / 14 / / api casthAlI pUrya samudrajena sakalAM madhye ca mRdmUSikAM / madhye rAmaThamUSikAM tadudare sUtaM nidhAyAdarAt / / kRtvA yAmacatuSTayaM hutavahaM prajvAlite culhake / siddho golakavatsanAgasahitaH so'yaM jvarArI rasaH / / 15 / / api cazuddha rasAmRtagolA dvidvitrivibhAgabhAjitakramazaH / amRta rasena caiSA guTI virekAjjvara haMti // 16 // takSakIrasaniryAsaH guptasthAlyA niyaMtritaH / sUto vahnizikhAtapto yAtyUz2a iti zodhanAH / / 17 / / eliyo vAruNI pathyA knkrsgNdhko| rasAMzAyut payavarga(?)sAmRtAmbho jvarAMtakRt / / 18 / / eliyA bhA0 4, prAMkara karahA bhA0 4, sarSapatailagAlitagaMdhaka bhA0 4, zuddharasa bhA0 1, indravAruNirasenAbhimaya valladvayamitA guTI / kAryA, sadyau jvare guDUcorasena guTikA ekA deyA ||ch|| drAkSalahImajAnAM ca guTI vlldvyonmitaa| jalApItA malApAtaM kRtvA haMti jvarodayaM / / 16 / / drAkSA bhA0 1, eliyA bhA0 1, himaja-haraDai bhA0 1 / / saiMdhavAMzayutaM vajrakSIramagnau vipAcitam / dvivallaguTitapItaM jvaraM haMti virekataH / / 20 / /

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rasaratnasamuccayam pathyaM ca dadhikaraMbaka peyA, saghRtaH kUro vA |ch| SaTaguNamAritagaMdhakakanakAt triguNo raso rasAt gNdho| dviguNazcitrakapayasA dinamekaM maditaH kalkaH / / 21 / / nikSipto'tha kaparyA (dayaM) TaMkaNayuktyA pidhAya tadvadanam / cUrNAliptazarAvaka-yugale (puTito) caturyAmam / / 22 / / sakapaddikotha kalkaH samuddhRtaH cUrNitaH kRto'nudinam / vallamito'sau vasuguNa --- maricA badhai ( 1ghRte) rogarAjajayI // 23 / / atha pAThAntaram eSa triSaTbhAgasuvarNasUta-sagaMdhakalko dahanodapiSTaH / saubhAgyanardhAsyavarATikAmla-cUrNAktapAtra puTito dinAMtam / / 24 // kalkito'tha sakapadiko rasaH, sapiraSTaguNitoSaNairyutaH / vAsarAMtaraniSevito haratyeSa saMgrahaNikAM kSayAzritAm / / 25 / / ___ athAsya vidhiH rasaratidvayopetasaghRtako (na)trizanmaricacUrNAvalehAnaMtaraM saghRtakUrapiMDa 3, sadadhikUrapiMDa 3 trayaM bhuMjyAtUlikAmupadhAnena palyaMke paTTe vA uttAnatayA zayanIyaM / tadanaMtaraM peyA deyA / / ayaM raso dinadvayAMtaritaH sevanIyaH, paraM ghRtamaricamAtrA niraMtaraM lehyA / vekAlikAnaMtaraM harItakI vAla 4, saiMghadha vAla 2 sadA sevyaM / mAsakena grahaNI kSayazca nivartate / / |ch| caturguNA dhUrtavi(va) dhU ca vizvA, tIkSNaM tadardhena raso'rdhvamasya / kapitthatoyena caNapramANA, guTi (TI)[haNyAM sasitA hitAsau / / 26 / / 1. kapardikanAmA raso'yam /

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40 rasaratnasamuccayam bhAMgi bhA0 4, saMThi bhA0 4, mRtaloha bhA0 2, rasabhasma bhA0 1, kapittharasena guTI kaaryaa| parameSa vizeSaH / prathamamattitadhmAtatIkSNalohacakrikAM mRtalohAvadhUlitAM kRtvA sabhRSTa ISaduSNabhAMgIkSaudramadhye, ISaduSNaM tatlagnaM lohacUrNaM pAtanIyam iti ||ch|| kAMtalohamayapatramaMDalaM, gojalatriphalAkalkitam / tApitaM triphala (1) gojale kSiptaM, tUrNameva upayAti cUrNatAm / / 27 / / tIkSiNakA triphalAgavya-mUtrakvAthasaMpuTitamekaviMzatiH / saiMdhavAMzayutitIkSiNakArasaiH, saMcitaM puTazatena sidhyati / / 28 / / bhRtAbhrakeNa kSayameva dAma-mamlena takreNa sasaiMdhavena / vyoSeNa ca svAsamupAsyamAna-mayorajaH kRtati pathyabhAja (1) // 26 // tIkSiNaketi-javasikAmUlAni api catIkSNasya cUrNaMkalitAddhagaMdha-sUtaM kumArIpayasA nidhRSTam / paMkIkRtaM kAMsyapuTAMtarasthaM, sUryAtape muktamupaiti mRtyum / / 30 / / lohacUrNa bhA0 2, rasa bhA0 1, gaMdhaka bhA0 1, kumArIrasena parimadya / (cha) kAmalake kavalitakSayakSataH pAMDuH, pAMDuritadehamehinaH / rUpasaMpadamupaiti mAnavo, lohamanvahamado lihanniha / / 31 / / sazophapAMDukSayakAmalAsa-pramehahAridrahalImakAni / niSkevalaM loha midaM nihaMti, niSevitaM dhyAttivatA nareNa / / 32 / / atha hiraNyagarbha nAmA rasaH iSTikA viSahutAzakumArI-vyoSakaMTizaThakaNigaNAlaiH / zuddhimeti dRr3hakhalvani viSTo, marditaH kramavazAditi sUtaH / / 33 / /

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41 rasaratnasamuccayam trikaTu-gokSura-dhattUra kRtamAla-triphalAbhiriti / |ch| kAcamAcI rasasarSapatailastokagaMdhakayuto'tha rasendraH / gomayastha-ghaTikAMtarasaMsthaH svalpavahnipuTito muhurevam / / 34 / / gaMdhake dviguriNate'tha sujINe, jArayettadanu hema vizuddham / bahipittakaTutailavimizraM, prAmitArthatulite kSamavRttyA (?) / / 3 / / tataH samuddhRtya rasaM sugaMdhAt, tyaktvAmbu mRSTaM zikhikRSNabhRgaiH / kvAthIkRtaiH svinnamathASTasaMkhyaiH, puTairbhavedbhasma rasaH sa hema: // 36 / / svarNapatramupalipya kaSAyonmathitena bhasi (smi) tena ca tena / bhasmatAM naya rasAzayaM dattai-ralpavahnipuTanairvasusaMkhyaiH / / 37 / / aAMtarAlikayaMtreNa piSTIbhasma prakalpayet / Udhio gaMdhakaM dattvA tat samaMtaH punaH punaH / / 38 / / arkakSIreNa saMskRtya hyagAraiH svedayedatha / hiraNyagarbhanAmAyaM raso yogasya vAhakaH // 36 // atha nAgendra rasaH raivatAMkulakRzAnubhiH pRthak, marditaH tadanu kanyayA muhu (:) / pAradastadanu nAgagaMdhaka-snehamadhyatuTitotha kalkitaH / / 40 / / vyoSonmattaviSairyuktaH pUrajabIranimbukaiH / sAdrakai vito datto vizUcI haMti durdharAm / / 4 / / atha vizvezvaraH tritrikAMbudavellAgnikuSThAmodarasAmRtaiH / bhuMgAmbukalkitaivizvezvaro nAma raso mataH / / 42 / /

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42 atha agnikumAra rasaH rasa-gaMdhaka-rasakAmRta-kalkaH savyoSabhRMgajala milita ( : ) / agnikumArakanAmA, jayati raso rogiNAmiSTaH ||43|| cAturjAtanavAyasareNukaviSasUtazulvAnAm / dviguNitaguDena guTikA vinirmitA sarvarogaharAMH || 44 || tRNmUrcchAviSamajvareSu kRmiruktuMdaprameheSu hRt / kaMThasyAmayapAMDu saMgrahaNikAzUlAni zirortiSu / / lUtA-kRccha-bhagaMdarakSaya marutgulma tridoSAdiSu / zreSThaH sthAvarajaMgameSvapi viSeSveko raso yo rasaH / / 45 / / nAgakesara ghanatrika trika-graMthikajvalana reNukAnvitaiH / zulvalo viSasUtasugaMdhaiH, cUrNa miSTara sasRSTa golakam // 46 // kAsasvAsabalAsaMgrahaNI pAMDvAmakAmalAnAhAn / pariNAmasUlamaMdAnalajvarAdIn studati // 47 // gaMdhasUtaka lavaMgadalelA-tvaknavAyasa kaNA hiviSANAm / golikA gur3akRtA kaphahaMtrI, kSutprabodhajananI vidhiyuktA // 48 // kUSmAMDakI kAMjikatailazAkaM lAvaNikaM caNA varjanIyA / semuSmin guNI ( li) kA caNakAkRti vaMdhyA (yA) gaMdhakaNAlasUtaka viSakSArAsthikAlAMgalI / siMhIbIjamadhUka bolanakharabyAleMdu pAThAdra kaiH // nirguDIrasamadditairathakRtA kolapramAraNA guTI vAtavyAdhivirodhinI vijayate vizve'tra vizvezvarA ||46 // . rasaratnasamuccayam atha mahAbhairavaH trisaptakRtvA ... rasanAgau sagaMdhakau / agniSomAbhidhe yantre puTitAviti siddhyati // 50 //

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rasaratnasamuccayam kaMdugdhaplutaM tAmrapatraM dviguNagaMdhakam / / siddhi saptapuTaireti tataH paMcAmRtai ( : ) puTaiH // 51 // lohacUrNaM sahigulaM marditaM triphalAmbunA | puTaiH saptabhirevAzu karmayogyaM ca jAyate // 52 // gojihvAmInAkSI khalikai raMDavAribhiH kramazaH / kRSNA puTitamidaM bahuzo nizcandratAmeti / / 53 / / atha melanavidhiH rasaivaM viSazulvAlo hairvAsArasAMcitaH / saptakRtvastridoSAMtakaro'yaM bhairavo bhavet ||54 / / |ch| valmekaM rasasya (T) sya dattvA vA dvitayaM anu / jAtiphalaM (zIta ) snAnaM sitAM dadhyAdi dApayet / / 55 / / rasa bhA0 2, viSa bhA0 9, zulva bhA0 1, abhraka bhA0 1, ekatra kRtvA araDUsArasena bhA0 7, dattvA guTI valladvayapramANA dAtavyA / / anupAne jAtiphalaM mukhe kAryaM / zItalajalasnAnaM / sitA dadhibhaktaM ca deyaM / jalakuNDAntaranyastasUtastambhamUSikaH / agnISomAbhidho yantro'vataM sitapuTAnalaH / / 56 / / jalakuNDamadhye patadgrahamekaM vinyasya tasya madhye staMbhikAsaMlagnamUSAyAM rasa bhA0 1, nAga bhA0 1, gaMdhaka bhA0 1, tailena saha kSiptvA uparitane puTe karpUraM vinyasya tribhiH tribhiH chagaNakairardhvapuTAni ekaviMzati deyAni / evaM rasanAgau niSpannau / rasa bhA0 1, mRtazulva bhA0 2, mRtaloha bhA0 1, mRtAbhrakaM bhA0 1, viSa bhA0 1, vAsArasa saptabhAvanAM dattvA guTI kAryA / saMnipAte deyA / mahAbhairava rasaH // cha || ziSya : zrIdevacandrasya rasaratnasamuccayam / cakre mANikyadevo'tra vakre tarapadAMcitam // 1 // iti paramajainAcAryasiddha zrImANikyadeva viracitAyAM rasAmRtazrI tRtIyo'dhikAra samAptaH / / 43

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2. Rasaratna Samuccaya (Rasamrta Sri-Tika) (Translation) Eulogy: Om Salutation to all perfect beings (siddha) 1. Victory to Jina Rsabha who has a mark of bull, (who is) deathless, possessed of deshevelled locks (manes) of curly hairs, (who is) absorbed in unique (un common) meditation and (who has) destroyed (annihitated sin). 1 That god having a mark of bull (on the body) meditates for eternal liberation for the happiness (joy) of beings. His son, Bharata became a beneficient king of the earth and the remover of misery of the world. 3. Let the pair of feet of Neminatha, the renouncer of the possession of cloth, house, gold, gem, coral, etc., the son of sivadevi the sinless, be worshipped for the benefit of good monks. 4. This Rasamrtasri (knowledge of rasa comparable to nectar and laksmi) has been taken by Manikyadevasuri for the benefit of the people, having obtained the counsel of

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45 Parsvadeva suri, who is comparable to the ocean of Milk. Maharasas (Major or Superior Minerals). 5. Mica (abhraka), spipel ? (a mineral resembling diamond) (Vaikrant), copper pyrites (maksika), a (vi) mala (a variety of pyrites), opal or blue vitriol (sasyaka), bitumen (adrija) etc. are Maharasas (Major minerals), while a medicinal earth-possibly magnesium or sodium sulphate (Kamkustha), sulphur, (gandha), collyrium (anjana), red ochre (gairika), realgar (manahsila) and orpiment (talaka), etc. are Uparasas (subsidiary or inferior minerals). These are the views (of the alchemists) The following metals should be known respectively or successively by the names: copper (tamra), silver (taram), brass (pittala). lead (naga), gold (hema), tin (Vamga), iron proper (tiksna), bell-me al (Kamsyaka), alloys (vattaloha), surya, etc., Khecara, etc. 7. Poisons-a kind of poison (halahala), Aconitum ferox (Vatsanaga), poison-pita (yellow) Site (black), and Siktu( ) are sthavara Visas (non-moving), while poisions born (or produced) in snakes and seas are Jaingama Visas (moving poisons). Nagajam=poison born in Snake, Abdhijatani=Udadhipheno (=jalagni) (Vadavagni) (fire (poison ?) born in water). Eight Kinds of Bile 8 There are eight kinds of bile, viz. bile of fish, that of man, that of peacock, that of buffalo, that of sheep, that of cow, that of horse, that of elephant generated in their respective bodies. Vasa (fat) produced from frog, fish, deer, cow, buffalo and goat are good in the process of chemical action (Rasakarma). The trees having yellow, red, black and white coloured flowers are useful in the process of Alchemy (Chemistry), its pure parts should be taken by Rasajnas (know of Mercury

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46 or chemists) in time, viz. leaf, flower. fruit, bark and root mainly. 10. There are seven kinds of oil. viz oil of sesamum, linseed, mustard, ricinus communis, pongamia glabra, thorny apple (datura) and panicum miliceum (tila, alasi, Sarsapa, Vatavairi, Karamja, dhatturaka, Kamguni). Then there are 4 kinds of clarified butter produced from the milk of cow, she-buffalo, she-goat and ewe (she-sheep). U . Wherever some product of animals is necessary, it should be taken by preserving the life of animal or when it dies accidentally. 12. There are three natural faults (defects = impurities) of mercury viz. dirt, fire and poison. Murccha is the destruction of the nature of mercury caused by dirt, which is done by rubbing it with natron, yavaguka, patupamcaka (five salts-Kaca, Saindhava, Samudra, bida and Sauvarccala), amla, etc. in a morter for 3 days, its burning is made by fire and killing is done by poison. 13. Cassia fistula (Rajavsksa) kills (antidotes) dirt in mercury, fire kills the burning defect (defect of fire) in it, Alangium Lamarkii (Ankulla) kills poison in it. Poison should be killed with seven putas (roastingson saturations) of Aloe vera. Atah pravaksyami paradasya tu murcchanam Murcchanam dosarahitam saptakancukanasanam Svarjika yavagukasca tatha ca patupancakam Amlausadhani sarvam sutena saha mardayet Khalve dinatrayam tavadyavannastatvamapouyat Svarupasya vinagena murcchanam tadihocyate 30-32. Rasaprakasa Sudhakara vide pracin Bharatmen Rasayana Ka Vikasa, p. 437, fn. 2.

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47 Now the Reaction of Mercury is stated in detail : 14. Heat mercury by gentle (slow) fire with Vyosagni (Sunth, =dry ginger black pepper and pipad), mustard seed (raji) and ginger root for 3 days and soak the body of mercury in the collection-water of husk, then rub it in a mortar for 3 days with raji (rai), Istika (castor), smoke (dhuma ?), molasses and Sankha (conch shell), (abdhija) (Samudra), phrna, etc. and with am!as (acids) 15. Rub it with Istika (Castor = Ricinus communis), Triphala (Phyllanthus emblica, Terminalia Chebula and Terminalia belleric). and Plumbago Zeylanica (Citraka) separately. Next taking it out of the water of husk, mix it with the powder of copper; it becomes free from (devoid of), dirt, it emerges now by ataining palanami (15a) The wise who desires the fixation of mercury without cutting its wings (paksacheda) follows surprisingly the foot-steps of one who is gone into water in the darkness of the night long before. 1. Urdhavapatanayantrasya laksanam tadihocyate Mrnmayi sthalika Karya cocchrita tu salangula Mukhe Saptargulayama paritastri dasangula Jyammana dvitjya ca Karttavya sthalika subha Ksaradvayam ramatham ca tatha hi patupancakam Amlavargena samyuktam sutakam taistu marda yet Lepayettena Kalakena adhabsthamsthalikam subham/Uparisthamadhovaktram datva sanputamacaret Sabhasmal avanaiva mudram tatra prakarayet Cullyam Sthalim nivasyatha dhanyagni tatra prakarayet Tasyopari Jaladhanam caturyamayadhim kuru Svargasitalata jnatva urdhvagam grahayed rasam (1 38-43) Rasaprakasasudhakara, vide pracin Bharatmen Rasayana ka Vikasa, pp. 438-9.

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16. Mercury kept in a plate filled with salt and closed in a crucible and existing in fire comes up. Thus is patana. Thus patana yantra (16). Its second name is thus Damuruka. Mercury causes Murocha (the destruction of the nature) by its dirt, burning by its fire and causes death by its poison. Hence I shall speak or describe the purification of the three natural dosas (faults) dirt or dregs, fire and poison. 18. Purging Cassia (Ketamala), Semecarpus anacardium (Bhalla) and Alangium lamarkii (Ankulla) are the destroyers of the three faults of mercury respectively. Seven Kancukasputas of Aloe with its quice should be given to it. 19. Mercury whose natural energy is lost becomes strong by roastings (putas) with Vitatthaganakas in its birth (creation). It is to be soaked with Bhutamkana (a kind of Vanaspati ?) Usana (citraka)=Plumbago Zeylanica), Khaga (Sunth), asuri (Rai=mustard seed) Sigrusti (Sarghua) for three days, It becomes bright, if put into the water of husk (of paddy). 20. Thus it becomes endowed with mouth, beautiful, (bright) & desirer of devouring metals. The Chemists should always apply this (mercury) in the preparation of those chemicals which depend upon mercury. 21-22-23 Mercury is to be rubbed with the water of istika (Castor= Ricinus Communis), Triphala (Amalaka, Haritaki and Bhaheda, Vyosa (Sunth, maric and pipad), Aloe vera, datura (thorny apple), citrka (plumbago zeylanica), Gandhayaka (Sulphur) Arka (Calotropis gigantea), Brahmadruh (Butla frondosa). Karni (a kind of plant). Nirgundi (Vitex negundo , Sigru (Horseradish=Moringa pterygosperma vulgaris), Tumbi (= long gourd), Rajasami (bavacika=vernohia an the mintica), Kaeama, cika, Dasaminto, (Daedalacathus purpurasceus a kind of vanaspati) dviksara two types of salt), Eranda (Ricinus communis), Tambuli (Pana (butiuab), Dasa Vajrakanda (Vanasurana=wild susana), Ankula (Alangium

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24 25. 26. 27. 28. 29. I amarkii), for each of them for yama-45 minuts (Yama= 1 hrs.) properly. Then mercury becomes free from 3 defects (dosas), it accomplishes its function. 49 Now the process of Incineration of mercury (The process of making ash of mercury.) Mercury rubbed with the juice of Musket (Nahi=moscus), Piper beetl (Nagalatika), water lily (Soymida febrifuga) and lotus (Dronapuspi-kuba) and roasted gently (slowly) in succession seven times, attains quickly the state of ash (i.e. gets incinerated). Now the process of killing Mercury. White ferula asafoetida (hingu) saturated with the milk of Kasthaudumbarikaya (a kind of vanaspati) kills mercury by the process of rubbing and samputa (roasting by agni), no doubt Now the process of purification of Maharasas (superior minerals) and Uparasas (inferior minerals) except cinnabar and sulphur is stated. Maharasa and Alparasa get purified with oil, butter milk, cow's urine and the essence of Dichos biflorus and water of husk of paddy by troubling and stirring them up for a day The process of purification of Cinnabar and Sulphur. Cinnabar becomes purified by the process of saturation with water of lac seven times, sulphur becomes purified by the process of heating with oil of Ricinus communis and its pouring into milk. Now the process of purification of only orpiment. Give saturation to orpiment in the water of husk of paddy, and the juice of gourd, Dolichos biflorus, Butea Frondosa

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50 30. Orpiment gets purified by the process of cooking in a Dolayantra with water of husk of barley (Hordeum vulagre= jau) or phaseolus mungo, (Masa) and Dolichos biflorus (Kulattha) separately with cow's milk for two yamas for each. 31. 32. 33. (Brahmavrksa), Sigru (Moringa Pteryagoperma), Daedalacathus purpurasecus (Dasamu!) and in cow's milk. 34. Copper pyrite is purifid by the process of cooking for two yamas in the water of husk of paddy & Dolichos. Now, on filtering of orpiment and copper pyrite in a fine piece of cloth and on giving putas (roasting) to them in the water (juice) of lemon, their pieces become hard. On rubbing it on body it becomes hard like diamond. Now the process of killing mercury and Iron Combine gold and lead, tin (vanga) with orpiment and sulphur and brass and some metal or calotropis gigantea or sun flower. Make leaf (of gold and lead), put it into a samputa (lid), dipped with each other (mutually) into the milk of calotropis gigantea, put it into the Samputa. They get killed. Black iron dies on its giving (mixing into) repeatedly to cinnabar for eight months and on the saturation of it with cow's urine and the essence of the Triphala with eight putas (roastings) More over The death of gold, silver, dinakrt iron, tin and lead takes place by the smearing given with the essence prepared by rubbing respectively vimala (a kind of rasa mineral) copper pyrite, sulphur, cinnabar. Orpiment and realgar with the juice of Butea frondosa, Dalbergia sisso (rathya), (sismapa), Moringa Pterygospermu, (sigru), Vitex negundo, Amaranthus,

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51 polygamus (tanduliyaka = garja) Piper beetl (nagavalli) separately and by 21 putas (roastings) of fire for the benefit of the world. Subhra = Vimalam (a kind of superior mineral), tapyam = maksikam (copper pyrite), sugamdho = gandhaka (sulphur), darado = himgula (cinnabar), alam = haritala (orpiment), sila = manahsila (realgar), Brahma = Palagah (Butea frondosa), rathya = simsapa (Dalbergia sisso), simduvari = nirgundi (vitex negundo), garja = tamduliyah, (Amaranthus, polygamus, sigru = sobhamjana (Moringa pterygospermu), uragi nagavalli (piper beetl), thus. Now only Iron (Tiksnam). 35. Powder of iron mixed with butter milk, stirred up and roasted by the putas of Euphorbia nerifolia (Vaira = Snul calotropis gigantea (Arka = jam bhalami). Datura (Hema = Dhanturakah), gloriosa superba (Halini = Langali), cyperu rotundus (ghana = musta), 'Plumbago Zeylanica (Vahni = citraka), curcuma longa (Hemni = Kancani), Abrus precatorius (gumja = uccata), Blanites roxburgnii (Imgudi = Ingori), two turmeries (Dvirajani = Dve haridre), withania somniferadunal (Turagi = Asvagandha), Cedrus deodara (Indravrksa = Devadara) and musatard seed (Raji = Kamcuki) respectively, get killed. Now its account is written thus : Vraja = Snuhi (Euphorbia neriifolia), Arko = jam bhalan (Calotrotis gigantea), Hema = Dhanturakah) (Datura), Halini = Langali (Gloriosa superba), Ghana = Musta Vahni = citraka (plumbago zeylanica), Hemni = Kancani (Curcuma longa), Gurja = Uccata (Abrus Precatorius), Guindi = Imgudi = I gori (Blanites roxburghii), Dvirajani = Dve Haridre (two turmerics) Turagi = Asvagamdha (withania somnifera), Indravsksa = Devalaru (Cedrus deodara), Raji = Kamcuki (rai = a kind of mustard seed) thus.

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36. More over: give 16 putas (roastings) of Triphala to iron, give 3-3 hard putas of bark of Melia Azadirachta (neem), Solanum nigrum (Kakamaci), riclipta alb (BhTmga), F. hispida (malaya = Kalumbari), Enhydra fluctuans (Minaksi) (granthi (dhi)-yaka) respectively. After that, kill powdered iron by giving it a puta (roasting) of sulphur of equal proportion, mixed with the juice of piper beetl (Bhujangalata = Tamboli) and a puta of Citrus Medica (Kesari = Bijapuram), Bhsmgo = Bhlngarakah, Malayu = Kalumbari, Minaksi=granthiyakah, Bujamgalata = Tambuli, Kesari = Bijapuram, Tiksnam=Saralohamiti Now only copper 38 If lead, tin, ravi (copper), bell-metal, dipped (drenched) in the juice produced from Vitex Negundo (Sinduvara), copper attains purification (gets purified) by seven times or by the process of patana (putting it into the powder produced from bulbous root of Sinduvara Siphabhava (Kanda). 39. When the heap of tin and lead smeared with the milk of Calotropis gigantea (ark) and sprinkled with the powder of pipal of tamarind and dry bark roasted in little fire of ajalindi (goat's dung), then it attains death and becomes thorn-piercing. Cimcipippali = cimci = ambiti, kharamtih = $uskatvak curnam, tena nagavamgapatrani achadya ajalindicumena putaniyam. Now the killing of Mica 40. Jf leaves of black mica are to be heated by a stong fire and cooled down in the ka nji of barley, they become purified.

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53 41. Now they are to be given sarava Sampuga (roasting in Sarava = lids) with the dry wild Cowdung cakes by rubbing them with the juice of gojihva (flephantopus scaber), Utpalaniatavi chaganani. 42.43 Mica is thus purified by the process of putas (roastings) with the juice of Euphorbia neriifolia, calotropis gigantea, Ficus Bengalensis, citrus Medica, lemon and three salts-(Varccala, Saimdhu and sal-ammoniac), Datura, cyperus rotundus (musta), oxalis corniculata (camgiri), solanum nigrum (Vayasi = Kalcamaci) and Amaranthus polygamous (Meghanada = Tanduliya) with ka njika (sour water) of barley repectively. Camgeri = Ambapatika (oxalis Corniculata), vayasi= Kacamaci (Solanum nigrum), Meghanada = Tamduliyah (Amaranthus Poly-gamus). 44. Moreover, putting black mica into fire, it is to be put into cows' milk and powdered in combination with Kahijika accompanied with six saturations of supth (fat bhava visvayut) 45. On giving putas to it with the water of Triphala and curuligo orchioides (Musali) again and again it becomes purified and gets killed, and attains purification. Then it becomes useful. 46. Then black mica certainly gets purified and killed with three-three very strong putas (roastings) with cow's urine, ocimum sanctum, boraxSurananale (Amorphophallus componutatus)-nal, yellow mustard seed and (Panduraji) pasuripu, (a kind of vanaspati ?) Now Diamond (Vajram) (47) Heated diamond gets killed when saturated successively in Amaranthus Polygamous (tanduliya), in the milk, produced from the udder of a cow that has calved only once.

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34 Now the remaining gems (48) (When) dipped in the juice of Ambhoda (=Musta) and in the milk of woman and heated in fire with vidrumas= precious stones=pravalas=coral, ( then ) gems like mukta (pearl), mani (jewal) Padmaraga (a kind precious stone), etc. attain deatb. (49) Whatever puta with less important medicine is made known by me here in Rasa-Karma (Chemical action) is to be purified (corrected) by skilful (active) alchemists in Rasakarma (chemical action or process). (50) Manikyadeva, the pupil of Devacandra composed this Rasamga Samgraha connected with the purification of dravyas (substances) which are to be purified. Thus is the 1st chapter, entitled by the name Rasamga samgraba in Rasamotasri composed by parama Jainacarya Siddha Sri Mapikyadeva.

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(1) (2) 2 The banner of Yadu dynasty, the cause of liberation, the banner of family (Kulaketu 2), the wheel (Nemi) in cutting the forest of visaya (i. e. object of senses) wo shipped by Indra (holder of discuss or thunderbolt).-Neminatha conquers. (4) Sakhi! sprinkle the courtyard of the palace with water like the lustre of body and the (fruits) of pearls, design or make Svastika here, you light the lamp, make the beautiful gate and arch because the remover of all diseases, Sri Man-this king of the earth comes as life giving drug in the three worlds. (3) Re Vyosa! (Sunth, maric, pipad), you attain joy (yosam), O Site (misri)-1, you speak, O fire ! prolong sleep, wake up, O Sitavarga! (group of coldness), O hot water! go, (you) ice-water! (you) come. This mercury, the sun of removing darkness of diseases rises up. That medical expert (specialist) makes a person afflicated with serious (severe) tridosa (typhoid) having the faults-vayu (1) Sweet candy.

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56 (air), pitta (bile). Kaph (phlegm) and delirium and facing death straightened (i.e. cooled down) like a snake with the force of arm in the form of mercury. (5) O demon-like diseases-eczema, heat-disease, anaemia (loss of vitality or blood), cough, dysponoea, tridosa (typhoid), etc. you flourish until mercury, the king of learning (Vidyadhiraja) comes quickly like Visnu. (6-7) Some materials are collected here by (studying) Rasavaloka and some by obtaining from Rasarnava, some from Vyadindra-Govindarasa and some from my own experience also, now I prescribe (speak of) rasas (minerals or medicinal preparations) worthy by unique (uncommon) qualities, together with pathology and remedies (medicines) with their process of purification, complete (full) purification, experiment of their effectiveness, for the benefit of the people of the world afflicted with the diseases like fever, etc. the physicians. for (8) The essence of superior metals or minerals, inferior, metals or (minerals), precious stone, good pearl, mercury and mica is well rubbed (triturated) with the oil of Datura by combining (with) sulphur and cooked respectively by 8 putas (roastings) with fire. (9) After that, mercury, taken out of Bhudharayantra, becomes like Samudraphena 1 which kills all bilious poisons, its (little) portion, equal to the size of sesamum, saturated with the water of ginger, is the killer of death and conquers (becomes victorious). (10) Gold, Silver, tin, copper, lead, iron and brass are seven real metals, while other metals like bell-metal, etc. are artificial or base-metals. (1) It is a substance discharged from the womb of a kind of sea-crocodile and dried in the sun.

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(11) Superior metals or minerals and inferior metals or minerals are known as dhatu (metals) and upadhatu (inferior metals)these sixteen, as found are cast (applied) into chemical action (process) (Rasakarma). Now the second lesson (12) Rub copper pyrites, morthuthu (a kind of poison=nilanjana), a little glass (tucchalaca), realgar, cinnabar-the chemicals (minerals) with diamond and pearl, attaining the colour of lotus by casting them into a mortar. 57 (13) Eight light putas (roastings) are to be given to the whole thing with, ittarapriya (Nerium odorum) galotseka (kapera), sneharajo, together with sulphur, and (jalacchekam) (shower of water) is to be given to it in a Mathakhyayantra and it is to be cooked also in a Bhudhara Yantra. (14) This Rasendra gutika (mercurial pill) bound with the juice of ginger, together with billious poision of fish, buffalo, peacock, boar and goat is the enemy of typhoid. Sucikabharana namah Rasah : It is called sucikabharanarasa (15) The yantra in which the putam (roasting) is given in a bowl which is placed in water and floating is called thus Kacchapa Yantra. (16) This is called Bhudhara Yantra by the monks (munis) in which Rasadalakakalka (the essence of the particles of rasas-minerals), placed after patraputa (roasting of leaf) is pierced by fire in Bhugarbha (underground). Now Rasa called Vajrahema is stated (17) Vajra and Rukma (hema)=(Diamond and gold) become combined (united) on giving them putas (roastings) in molasses, borax, Abrus precatorious, Rumex Vesicarious and tooth of hare in a closed crucible.

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58 18. 19. 20. 21. That essence is pounded (crushed) (or pasted) in the juice of lemon and Ambu (a kind of medicine) mixed with equal portion of sulphur, combind with oil of Datura by the measure of middle handful. Diamond and gold are to be roasted with the juice of theseJivani (Jivati?) (Leptadania raticulata), Luffa echinata (Devadali), Adiantum Lunulatum (Hamsapadi) and Boerhavia repens (Punaranava) in Bhudhare-Yantra seven times. Again that essence of Rasa (medicines or minerals) is now mixed with that sulphur, purified metal and poison are to be mixed with it and taken out from Cakramusa. It is to be mixed with poison and Samundraphena, and saturated with the juice of ginger. (Its pill measuring the size of a rai, (Brassica integrifolia) is to be made, This medicine (rasa) removes all diseases. Now its process Take molasses, borax, Arbus precatorius (gumja), Garcinia Paniculata (Amlavetasa), pound there four medicines; a musa (crucible) is to be made out of them. By putting the powder of killed diamond with the leaf of gold into that crucible and putting the powder of teeth of hare into patraputa (roasting of leaf), then the whole thing is to be given heat by putting them into a closed crucible. There becomes a union of diamond and gold. Then, by taking the essence out and rubbing it with clarified butter with the juice of lemon and combining them together by saturating astagunagandhaka (eight times more Sulphur) with the menstrual blood of a woman and oil of datura, rubbing and rubbing that essence again and again with the 1/8th part of that sulphur & by saturating it with the juice of these medicines-Vadi dudhili (vadi) large Euphorbia pilulifera), yellow Luffa echinata (pita Devadali), Andropogan muricatus vetiverai zizaniodies) (usira ausiradi) or a kind

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24. 25. 26. 22-23. By making a strong closed iron crucible having the shape of udder of a cow, measuring 7 fingers in length and presented with two ends, put two other iron pegs, into the (stomach) of the iron pot by making and placing the whole essence dipped in water into it. 1. of salt (ausira). Boerhavir repens Punarnava); two putas (roastings) should be given to it in Bhudharayantra Again by rubbing that essence with the remaining sulphur and making Udadhiphenal equal to that, it should be placed into a Cakramusa with all pure metals. On its taking out, a pill measuring the size of a rai (mustard seed) should be made by mixing udadhiphena purified in fire with the juice of ginger. 59 Then it should be given with camphor or the juice of ginger in the case of typhoid. Misri (condensed sugur) and milk are to be given in anupana (medicinal article other than main medicine). Now in the case of burning fluid (rasa) of body the sprinkling of cold water and faming of cold air to be made (given). Now Cakramusakrama (The process of making a Cakramusa) Lit fire much for 3 praharas with alertness. Rotate or (turn up) the crucible with an wooden stick till it becomes cold. Thus the crucible called Cakramusa itself is spoken of by iga (Siva.), Alchemist (rasajna) kills hundreds of minerals by this process quickly. (Now Bhutabhairavah) The grain or particle of pills of Bhutabhairavarasa prepared with mercury, borax, poison, Calotropis, purified sulphur Samudra phend See page No. 46 foot note.

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60 and mixed with oil of Datura (Svarnabijabhava) kills (cures) a severe (uncomparable) typhoid. Now Braddhavadavanala 27. Mercury fixed (fainted) with gentle fire and sprinkhed with the juice of Jarayuja (Agnijaravsksa)=Gloriosa superb ?), even as one is celebrated (known) as Anila (air), because of its power of drying up the sea of typhoid. Now the killing of Mercury by another reading (Process) 28. Mercury killed with the juice of Agnijaral, and mixed with the juice of agnikastha, bile and opium, a grain of prepared medicine with it, measuring a drop on the eve of a needle is like a kind of marine fire for drying up the sea of diseases. Agnijara Agnigarbhasayo becomes like an uterus. Mercury rubbed with it gets reduced to ashes. Then Druti of Agnika. stha is taken into a patalayantra. Then by combining these bile and opium the pill measuring a rai (mustard seed) is to be made; after giving the pill to the patient, cold thing is to be given to the patient. Now Another Medicine 29. A pill of medicine called Vadavi measuring one rati alone, having twelve parts of Trikagu (Sunth, maric, pipad) and fifty nine parts of Manasvini (ctenolepis Momordica Mixta), rubbed with the water of Khecara=green vitriol (=hirakasis) and very much dried up by Sanabhia, heated with the straw fire and mixed with one part of stiigika (Aconitum chasmanthaneum) (Rhus succanea) can dry up the sea of typhoid. It is called Vadavigutika. A small pill of Vyosa=(Trikatu-sunth, maric and pipad) bha : (paisa) (parts) 12, Samkhaholis-Manasvini (Ctenolepis) 1. Samudra phena, See page No. 46. foot not. 2. Not identified

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59 (6 hara=paisa) (parts) (Cerasiformis), Stigikavisa (Aconitum Chasmanthaneum) (bhara)=paisa (part) rubbed with the water of green vitrol of the sizje of mudga (a kind of pulse) should be made. If one gets sometimes fever, administer this rasa (medicine), then (give) antidotes Kuramanda (rick gruel-Pali 2), Sita (sugar) ga. 2 by rubing (them) with three times more cow's milk Now if there becomes or Takes place Vibandha (hardness or stiffness or constipation of the body), then the pill of these-Eliya (Aloe) ga. 2, Haritaki (terminalia Chebula) bha (paisa) 1 and grapes ga. 1, measuring 2 vallas (valas) be given to the affected patient with cold water. Now if ever (sometimes) there occurs Raktatisara (blood dysentery), then the medicine, prepared by combining these medicines-Sukadi (Sandal wood)-2, Srik handa-pali 2 (=liquid form of Sandal wood=Santalum album) 3 Dhahuhdi (non identafied) ga. 2 and honey ga. 4 should be mixed up and drunk by the patient. Now Cintamani (Rasa) 30. It is the essence of mercury, mica, pippali, Krmisathu (Vavadimg=Vidamga), (Babreng=Embelia Ribes), Gandha (Sulphur), Nepala (croton tiglium), Danti (Baliospermum montanum), Ntvita=Nisotra (a kind of plant) and Amsta (Aconite Ferox) should be wrapped up with many aves of Ahiballi (piper beetl) they should be put underground in a pit and cooked by half puta (half roasting). 31. Medicine taken out on is getting cooled down, saturated with Vajrarasa (juice of Euphorbia niviia), again soaked like that, soaked with the juice of ginger, is a good medicine called Cinta mani by name.

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62 32. 33. By grinding the third (sulphur) from these three-mercury, mica and Sulphur, in croton tiglium, Baliospermum montanum and Aconitum heterophyllum and then binding it (that) with the leaves of betel leaves, it is to be put into an earthen pit, having the depth of six fingers. 34. The use of this medicine, measuring a vala with anupana, according to diseases, kills (cures) fever, chronic dyspepsia (Grapani), loss of appetite, typhoid, piles (durnama), dropsy and vidradhi (a kind of disease). Rasah is paradah (mercury), Abhram Krsnabhrakam (black mica), Krsna=pippali, krmisatru vavadinga (vidamga) (Babreng), Gamdha Gandhakah (sulphur), Nepali-Golaka (Croton tiglium), Nrvrta Nisotra (not identified), Amrtam-Vatsanaga (Aconite Ferox), Ahivalli-Nagavalli (piper beetl). - 37. 35-36. Equal portion of mercury, sulphur and copper and poison double of that, in combination with (of) 1/32th part of Hemavajra and Tricurnyam (not idintified) are to be rubbed with the juices of garlic (asuna), Trihala, (cpmalaki, Haritaki and Vaheda), Bhringa (Elipta Alb), Pura (Bijapuraka=Citrus Medica) and Jambira (a kind of Citrus Medica) for seven days. 38. By giving or putting those leaves over and under it, it is to be heated by urddhaputa with dry wild cowdung cakes. This Cintama nirasa gives relief in the case of mandagni, (less fire less of appetite), Tumdagrahans (a type of dyspepsia) colic pain of Tridosa (typhoid.) Cinitamanirasa pill of the size of one bala should be given once (to the patient) with the juice of ginger. Now Rasa called Kanakavajra by name Rasa called Kanakavajra attains the state of accomplishment within a week. Even if, this, given by I does, measuring a gunja cures all diseases. Rasa called Chandabhairave, prepared with two parts of Modasaimdhava (a kind of rock salt crushed with the juice

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39. 40. of celastrus paniculatus (Jyotismati) and passed (Through) roasting (putottirnam) becomes all efficacious. 63 Mercury mixed with gold steals i. e. cures a multitude of diseases, Mercury mixed with sulphur cures Kaphajavikaras (Spasm of Phlegum) Mercury mixed with Vajra (Euporbia N. or diamond) kills (Cures) various kinds of bilious and pandusophan (dropsy due to Jundice), Mercury mixed with mica cures tumour (gagana). Manikyadchandra wrote in brief this chapter by learning fully Rasopanisad from Rasarahasyamahodadhi (the sea of secret of mercury). This is the completion of the second chapter entitled Rasarahasya in Rasamrtasri Composed by Sri Siddha Sri Manikyadeva, the great Jainacarya.

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1. 2. 3 4. 3 Let he who is this Vedantavit become successful for the joy of the good people. He is very much world famous and an image of unique consciousness by whose grace one attains (embraces) the state of Sattvika (essence) by giving up here the stages of Rajasam (energy) and Tamasam (inertia) which are known to the good people with intellect. That lord having the mark of snake, whose all impurities created by Kamatha with the series of clouds have gone away and whose all dirts of unbound difficulties got destroyed conquers. (is victorious). The universe attains oneness by his emergence, but not by that of Siva. O best supreme soull, save (protect), the three worlds by casting your world-eye upon them. Moreover I shall speak now of Tamra-Bhairava (Rasah). Keep (put) the leaf of calotropis gigantea in sour things for 3 days, next bury it into the dirt of the earth; next heat it by three Hundaputas, (lowest roasting), cast it into the juice of Neem for 1 day, then it is to be dipped (sprinkled ?) in fermented juice of Indian birthwort (Aristo lochia indica) (I svaraka), and then in milk and curd three times. Copper (Tamra) becomes free from the faults (defects) like dabhramadi, etc in doing so. Then smear 3 parts of that

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65 copper with one part of pure mercury prior to smearing it first with the juice Neem. After that, gentle fire is to be given to it for 4 praharas by smearing it with double sulphur, rubbed with the juice of Citrullus colocynthis (Uttaravaruni); next close it into a plate (Sthali) together with the juice (essence) of Citrullus colocynthis with a Sarab (lid) having upside down mouth, close the mouth of the plate by filling with ash over (it) and place it on the oven. Copper is killed by this process. Now, (then) forly two putas (roastings) are given to it, 7 putas of the juice of Calotropis gigantea, 7 putas of Neem, 7 putas with Oxalis corniculata (Amlavetasa), 7 putas with the juice of ginger, 7 putas with Baliospermum montanum (Citra), and 7 putas with Eolipta alba, but they should be given with Sulphur. After that, give 7 putas with pancamsta (milk, curd, clarified butter, cow's urinne, honey) and condensed sugar and again one puta with ginger, thus 50 putas (in all). This is Tamra Bhiravah; give/rati this medicine with double the quantity of camphor in the case of typhoid, I rati of rasa with killed mica, (three times more), i, e. threefold in the case of T. B, and-dried ginger in cough and dyspnoea with Trikatu (Sunth, maric--black peper and pipal)-- Vala and in cholera with Sunthi, Vala 8. Now Another Medicine. (1) (10) The leaf of copper gets purified with tamarind, etc., in the roots of Datura and Payasvini. (Kirakakali=Jivanti= Leptadania reticulata), with five parts of Nigundika (Vitex negundo ?) and being dipped three times successively in the milk of Vajra (Euphorbia nerifolia) and Arka (Calotropis gigantea). (2) (U) The leaf of copper gets killed and attains whitness, after its smearing five times with double the quantity of sulphur with Kanjika (sour water of rice), drying up in the shade and cooking by putapaka (cooking by roasting)

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(3) (12) Thus, this sudhasuta, prepared by giving five putas of pancamata (milk, curd, clarified butter, condensed sugar or cow's urine and honey) and three putas with Triphalas (Haritaki, Baheda and Amalaki) kills (cures) diseases like typhoid fever, etc, say the purvapurusas (ancestors). Now Jvarari (enemy of fever) (4) (13) Mercury is placed into asafoltida; the whole thing is to put into a conch-vessel and the conch is to be placed into an earthen vessel, its mouth, is to be closed carefully, and it is to be heated for 12 hours by the flame of rising fire, and thus the medicine prepared with molasses and Aconitum ferox is (called) this Jvarari. Now Another Reading (5) (14) By filling a Conch-vessel with mercury and Asafoetida (or cinnabar) inside (the stomach) of an earthen crucible there, after that, close the mouth of the crucible carefully it is to be heated now for a day in the flame of fire, when mercury comes up in the vessel, when it is mixed with golaka (molasses) and Aconitum Ferox, then this Jvararirasa is accomplished. (Completed). (6) (15) By filling an earthen bowl or pot with Sarkha (conch) fully, place anearthen crucible in the midst of the bowl filled with conch place into that vessel a crucible containg asafoetida, put, mercury into its (asafoetida's) stomach carefully. Heat it carefully for 12 hours in fire on a burning (lit) furnace. That Jvararirasa is accomplished by mixing with molasses and Aconitum Ferox (7) (16) Moreover. Divide pure mercury into 2 parts, Amsta=Amarled ? (into) 2 parts, and gola (molasses) (into), 3 parts respectively. A pill of these medicines with the juice of Amota (Amptabes) kills (cures) fever through purging.

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67 (8) (17) Mercury mixed with the essence of juice of Taksaki (Nagavelli ?) (a kind of plant), closed in a protected vessel (Kettle) and heated by the flame of fire goes up. Thus say the purifiers. (9) (18) Medicine prepared with Aloe, Varuni (Indravaruni) ==Citrus colocynthis, Terminalia chebula, the juice of pipad, and Sulphur, dissolved in mustard-seed oil, and Rasamsayut (mercury=(part) (payavarga). with water of amrta=guduci (Tinospora cordifolia) cures fever. Take Eliya (Aloe) bha, 4, Ankalakara-Dadhikaran-jaka) (Alangium lamarku) bha 4, Sarsapataila-galita gamdhaka (Sulphur melted (disolued) in mustard seed oil) bha 4, Suddharasa (Pure mercury) bha 1, having rubbed them with the juice of Indravaruni, pills measuring 2 Valas are to be made. In an acute fever one pill is to be given to the suffering patient with the juice of amstavalli (guduci) (Tinospora cordifolia). (10) (19) A pill of grapes, Aloe and himaja (a kind of black small Terminalia Chebula)., measuring vala 2, if drunk (taken) with water, kills (cures) the rise of fever by making the bowels clear (removing the dirt). (11) (20) A medicine cooked on fire with a part of Sa indhava (rock salt) and milk of vajra (Euphorbia nibuia), having the quantity (measure) of 2 valas, if taken, cures (kills) fever by purging the bowels of the patient. Diets are Dadhikarambaka (Curd and rice) and gruel. On rice with clarifice better? This rasa (medicine) is called Kaparddika. (21) Take killed sulphur 6 times more than Datura, mercury three times more than Datura, Sulphur two times more than mercury, thus when they are rubbed with milk of citraka for a day become (they) the essence.

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68 (22) Now heat the essence, cast into Kapardya (Chori=Kandi), having closed its mouth with borax, (put) it into a pair of Sarava (lids) smeared with lime for 4 yamas (12 hrs.). (23) Now the essence, with Kaparddika (Kaudi) is taken out and powdered, everp day, a dose of it measuring 1 vala is to be given to T. B. patient with 8 times more black piper (in Carified butter 3) (it) becomes the conqueror of T. B. Now Another Reading (24) This essence of 3 parts of Datura and 6 parts of mercury mixed with Sulphur (Sagandha) and Sthavarvisa (a kind of poison), heated by fire, by putting them into kaudi whose mouth is closed with borax; the whole thing is roasted in the pot besmeared with lime for 12 hours (4 yamas). (25) Now this prepared medicine called Saka-parddika Rasa, combined with clarified butter eight times more and black piper, root of pippali (a kind of medicinal plant) and sunth (usana) if taken on the alternate day, curves sanigrahani (a kind of chromic dyspepasia) associated with Tuber culosis. Now its process of preparation After administering the medicine-Sakapa-rddika Rasa-2 ratis with clarified butter and powder of 29 black pepper (to the patient). 3 rice-pindas (inarsals) with clarified butter and 3 rice-pindas with curd ane to be taken taken (by him), and (he) should lie down on the bed with pillow under head (spread out) on the cot (palyamka patta) on his back. After that, good milk should be given to him). This rasa (medicine) should be taken on every third day. But the dose of clarified butter and back pepper should always be licked (taken). After the evening meal, Haritaki (Terminalia Chebula) Vala 4 and saindhava (rock salt) vala 2 should always be taken (by him). Grahani (Chronic dyspepsia) and Ksaya (T.B.) go away (i.e. get cured) by one month's treatment.

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69 26. A pill consisting of bhangi (Cannabis Sativa)-4 parts, dry ginger-4 parts2 killed iron-2 parts3, and ash of mercury-1 part4 (half of the previous one) should be made with the juice of Feronia elephantum (Kapittha) measuring a gram, if given to the patient, it is efficacious in grahani. A pill is to made of Bhangi-bha4, Suntbi bha-4, mrtaloha (killed iron) bha. 2, rasabhasma (dstt of mercury) bha 1, with the juice of kapittha. But this is specially to be noted First. Tiksialohacakrika (circular piece of tiksna iron) is to be cut beated, and smeared with killed iron and well-roasted, a little heated powder, Bhangi (camabi's rativa) (is to be) put into honey, a little heated and prepared iron-powder is to be put into a little heated powder of Bhangi. 27. A bundle of leaves of Kantaloba (a kind of iron) dipped (drenched) in cow's urine and Triphala, is to be heated anp then cast into Triphala (amalaki, haritaki and vaheda) and cow's urine; (it) attains very soon the state of powder. 28. A medicine prepared with Tiksnika5 (Javasika mulani = roots of Javasika), (a kind of plant) roasted in the essence of Triphala apd cow's urine 21 times, sprinkled with the juice of Cavyaka vanaspati (a kind of plant) or white darbha., (a kind of grass) mixed with a part of rock salt, becomes ready by 100 putas (roastings). (1) or it may be 1 paisa. (2) Ibid. (2) Ibid (4) Ibid. (5) Tiksniketi = Javasikamitani (roots of gabasika)

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70 29. 30. 31. 33. This iron dust, if taken with killed mica, cures ksaya (roga) (tuberculosis), (if taken) with sour butter mixed with rock salt, cures asthma, and (if taken) with Vyosa (dry ginger, black pepper and pipal), cures dyspnoea of those who take proper diet. 1. More over, powder of Tiksna (a kind of iron)-2 parts1 with/ part of sulphur and/part of mercury, rubbed with the juice of Aloe vera, reduced to paste, kept into a bell-metalled pot and placedin the sun, attains death (killed) i. e. by rubbing iron-dustpart 2, mercury, part- 1, & sulphur, part 1, together with the juice of Aloe Vera (the process is to be accomplished). 32. Only this iron kills (cures) anaemia accompanied by oedema T.B., Jaundice & yellow halimaka with gonorrhea, if it is taken by a suffering patient, (person) NOW HIRANYAGARBHANAMA RASAH A patient (man) attacked with (or Victim to) Jaundice, wrecked with T.B., having anaemic body, attacked with leucoderma and gonorrhoea, attain the wealth of beauty by taking (licking) this iron-prepared medicine every day here. (Medicine called Hiranyagarbha Rasa) Mercury rubbed with Ricinus communis (istika), poison, Hutasa (plumbago Zeylanica), Aloe Vera, Vyosa (dry ginger, black pepper and pipal, Tribulus Ter (Kanti), Datura (Satha), Krtamala (Karni) and and Triphala by placing them in a firm mortar successively, attains purification. i. e. with Trikatu (Sunthi, maric, & Pipal), Goksura (Tribulus ter), Dhatura (Datura), Krtamala (purging cassia), Triphala, (Amalaki, Haritaki and Baheda). It may be bhara Paisa

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34. 35. 36. 37. 38. 39. 40. 41. Now mercury is combined with the juice of Solanum nigrum (Kakamaci Kacamaci), mustard oil, a little sulphur, kept in cowdung for one ghatika (24 minutes), and roasted by a little fire again and again. Having put Sulphur two times more into mercury and got it assimilated, mix pure gold into it, after that, mix the bile of peacock and mustard oil-(Pramitarthatulite ksama-vrtlya). 71 Then take out mercury from sulphur by leaving water cleansed by making the essence with plumbago Zeylanica and black Bhrnga (cannabis sativa) dipped (bathed). with 8 putas; that becomes Bhasmarasa oxide of mercury with gold.) On smearing the leaf of gold with that bhasma (oxide), mixed with Feronia elephantum (Kapittha), bring the essence of mercury to the state of oxide by giving eight putas (to it) with gentle fire. Pistibhasma (powder of oxide of mercury) is to be prepared by giving sulphur over and under (it) on all sides again and again. Making it cooked with the milk of Calotropis gigantea, then evaporate it with the fire of coal. This rasa is called Hiranyagarbha, the carrier of Yoga (energy activity). Now Nagendra Rasah Nagendrarasah is prepared with mercury, rubbed separately with Raivate, (a kind of plant, (=puring cassia = Cassia fistula ?); Alangium lamarkii (Amkola), Plumbago Zeyanica (Citraka), next with Aloe vera (kanya), again and again, next roasted in oil with lead and sulphur =: The medicine combined with Vyosa (Sunth, marica, and pipal), datura. poison (Vachanaga), saturated with pura (Bijapuraka) and Jambir (a kind of citrus medica) and lemon and ginger, (if given to patient), cures serious type of cholera.

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Now Visvesvara Rasa 42. The inedicine prepared with the juice of Triphala, (Amalaki, Haritaki and Vaheda), Trikatu (Sungh, marica, and pipal) and goken (=Gokarna = asvagandha = withama somnifera Dunal), Cyperus rotundus (Moth), Babreng (Vella) (Embelia Ribes), Plumbago Zeylanica (Citraka), Saussurea lappa (Kustha), Coleus aromaticus (aja) moda) Emblic myrobalans (amsta) & the juice (water) of Eclipta alb (Bhangra) is the name of the rasa called Visesvara Rasa. Now Agnikumararasa 43. Essence (or Medicine) made of mercury, sulphur, mineral calamine (rasaka) and the Emblic myrobalans (amsta) with Vyosa (dry giner, black pepper, and pipal), mixed with the water (juice) of Bhangra is known by the name of Agnikumararasa, and is (efficucious) for the patients. 44. The pills prepared with four things (Tvaj=Cinnamomum Zeylanicum), leaf of Tamala (Tejapatra)=Cinnamomum tamala, Elaci=Elettaria cardamomum, (Tvaga-kesara= Mesua ferrea), dust (oxide) of iron (Navayasa) and poison, mercury and copper, with double the quantity of molasses, are the remedies (Killers) of all diseases. 45. It is the only rasa which is best in the case of thirst, fainting, pernicious type of fever (typhoid) abdomenal disease, gonorrhoea, heart diseases, throat trouble, jaundice, anaemia, chronic dyspepsia (samgrahanika), colic pain and headache, urinal, trouble, psoriasis, fistula, tuberculosis, gastric trouble (fatulence), tumour, typhoid, etc. and also in the case of Sthavara and (terrestrial-non-moving) and Jangama (of moving) visa (poisons ) 46. The medicine prepared with Mesua ferrea (Nagakesara), cyperus rotundus (ghana=moth), Trik (trikatu=dry giner, black pepper and pipal), Triphala (Amalaki, Haritaki, & vahela), Granthika (Guggula=Balsam dendron mukul,

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73 Hooker), Jvalana (Citraka=plumbago Zeylanica) and Renuka=Justicia parviflora=Vavadingo=Embelia Rubes= Babreng). The pill (golak) is prepared with the dust (powder) of copper, iron, poison, mercury and sulphur and (prepared) with good rasa (mercury ?). 47. This pill cures cough, dysponea-bala Samgrahani (Chronic dyspepsia), anaemia, dysentery, jaundice, stiffness, (Stabdha nahan), colic pain, loss of appetite, fever, etc. The pill 'made of Sulphur, mercury, powder of clove, Caryophyllus aromaticus elaci (Elettaria Cardamomum), Tvak (cinnamomum zeylamicun), grains of navayasa loha (oxide of iron), poison (of snake), prepared with molasses, according to rules, is the killer (curer) of cough, mucus and the mother of creating (generating) appetite (i. e. creates appetite.) 49. Gourd, Kanjika (sour rice water?), vegetables, prepared with oil, salty food and grams, are to be given up. In this rasa the size of the pill should be of the size of a gram. 49. The pill called Visvesvara (is) prepared with goracana (scented naval of deer or cow ?) sulphur, Kanala (pipal ?), mercury, poison, Ksara (natron or borax), asthika (gem or stone), Iangali (gloriosa (superba), sim hibija (seed of Adhatoda vasika), Madhuka (Bassia latifolia), Bola (Hirabola=commiphora myrrha), nakhara vyala (tiger's nail), indu (camphor), patha (cyclea pellata) and ginger, rubbed with juice of vitex negundo (Nirgundi) Then this medicine made of the size of black Kola (Zuzube) is the curer (opposer) of paralysis it conquers in this world. Now Mahabhairava Rasah 50. Mahabhairavarasa rasa is prepared with mercury and lead combined with sulphur, roasted (heated) in Agnisomayantra 21 times.

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51. Copper-leaf smeared with the milk of Calotropis gigantea and double of it-sulphur, gets accomplished (attains success) by seven putas (roastings), and next by putas with pamcamrtas (milk, curd, Clarified butter, (cow's urine or condensed (?ug d (honey or water) arVn 52. Iron dust (oxide) with cinnabar rubbed with the water of Triphala, and given 7 putas, becomes fit for action (use). 53. This black mica roasted many times with the water (juice) of gojihva (Elephantopus), Minaksi (Enhydra scaber) and Srinkhalika (Kokilaksa vsksa=asterocantha longifolia) and Ricinus communis (eranda) respectively, attains purity (whitness). Now Melanavidhi (The process of mixture). 54. This Bhairavarasa, Saturated (prepared) in this way with mercury, poison, copper, mica, iron and the juice of vasa (Ardusa=Adhatoda Vasika) seven times, destroys tridosa (typhoid) if given to a patient, (suffering from it). 55. After giving vala one or two of this mercury (medicine), the patient should be given bath of cold water; jatiphala (Myristica ragrans should be put into his mouth, sugar Candy and rice, curd etc. should be given to him (as diet). By combining together mercury part1 (bha) 2, poison part (bha) 1, copper part (bha) 1, mica part (bha) 1, saturating with 7 parts (bha) of the juice of Adhatoda vasika, a pill measuring valas should be given to the patient). In anupana (accompanying medicine) Myristica fragrans is to be put into his mouth, he should be given bath with cold water, Misri (sugar candy), curd and rice should be given to him. 1. it may be bhar-paira 2

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65. A Yantra having a crucible with mercury tied to a stand placed inside a Jakunda (water pot filled with water) and given roasting by litting fire on the upper side of the crucible is called Agnisoma yantra. Put a bowl inside Jalakunda, inside of it, place a crucible, tied to a stand, in that crucible, put mercury-1 part,' (bha) iead-1 part (bha) and sulphur-1 part, (bha) with oil, put a potsherd (Karpara) on the upper side of the crucible, give over that 2 I urdhaputas (layers of each of wild cowdung cakes). Thus mercury and lead get ready (prepared). Mahabhairavarasa prepared with (the mixture of) mercury part (bha)-1, killed copper-part (bha)-2 killed iron-part (bha)-1, killed mica part (bha) 1 and poison part (bha)-1, is to be given 7 saturations with the juice of Adhatoda vasika and a pill should be prepared; it should be given in the case of typhoid fever. This is Mahabhairavarasa Manikyadeva suri, a pupil, a of Sri Devacandra, composed this Rasaratnasamuccaya here with simple padas (words). The third chapter Rasamstasri composed thus by parama Jainacarya Siddhasri Manikyadeva is completed. I. It may be bhas = Paisa

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