[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Science, technology and education](https://indike.org/pramana/ins.science) › [History of Technology in India, Vol. I: From Antiquity to c. 1200 A.D.](https://indike.org/pramana/ins.science.bag-1997) › v1.c19 # History of Technology in India, Vol. I: From Antiquity to c. 1200 A.D. v1.c19: 4.2 Cosmetics and Perfumes History of Technology in India, Vol. I: From Antiquity to c. 1200 A.D. v1.c19 - **Language:** English ## Contents - [v1.c19.s1 Notes](https://indike.org/pramana/ins.science.bag-1997.v1.c19.s1) — 16 parts ### 4.2 Cosmetics and Perfumes ### [v1.c19.1](https://indike.org/pramana/ins.science.bag-1997.v1.c19.1) In ancient India cosmetic was limited to the use of \*srk\*, flower-garlands and \*gandha\*, sandal-paste to beautify the persons of gods and men (\*RV\*.IV.38.6; \*AV\*.I.14.1., and \*Śat.Br\*. XIII.5.4.2). The word \*sugandhi\*, well-perfumed is used twice in the \*Ṛgveda\* in connection with Agni and Rudra who is also a form of Agni. In \*Ṛgveda\* (VIII.19.24) Agni is described as carrying \*havyāni\* or oblations to different gods through his well-scented mouth - \*āsā sugandhinā\*. In \*Ṛgveda\* (VII. 59.12) Rudra is prayed to deliver one from death and bestow immortality. In this \*mantra\* Rudra is given an epithet, \*sugandhim\* or well-perfumed, which Western scholars like Griffith, Wilson and others translate, following Sayana, as “of widespread fame”. But as is clear from the earlier \*mantra\*, Rudra, that is Agni, is said to have “scented mouth” that is to say “scented flames”. In the present context mouth of Agni stands for its flames. Agni, as carrier of oblations of melted butter, cooked rice, barley cakes and other perfumed articles, must necessarily emit scented smoke. Thus its epithet \*sugandhim\*, well- perfumed, appears most appropriate. Moreover, in the \*Khila\*- portion of the \*Ṛgveda\*, \*Śrīh\*, the goddess of wealth is qualified as \*gandhadvārām\* or “having the gates of scented wood”. This indicates that in Vedic times, the kings and rich men possibly used to have the doors of their palatial mansions, made from sandal wood and the like. ### [v1.c19.2](https://indike.org/pramana/ins.science.bag-1997.v1.c19.2) Similar expressions involving the use of the word \*gandha\* are also found in \*Taittirīya Saṃhitā\* (I.2.6.1, IV. 6.8.4) \*Maitrāyaṇī Saṃhitā\* (II, 5.2., III. 16-1, IV. 2.13) and \*Taittirīya Āraṇyaka\* (X.1.10). In \*Śatapatha Brāhmaṇa\*, the term \*gandha\* is used for about twelve times. The use of perfumes for anointment and for bath in the post-Vedic times is ascertained by the words, \*sugandhaliptaḥ\* and \*sugandha-snānaśīlāḥ\*, mentioned in \*Viṣṇu Dharmasūtra\* (XCIX.19), and \*Gautama Dharmasūtra\* (IX.2) respectively. Moreover, the word \*sugandhi-tejana\* occurs at \*Baudhāyanaśrautasūtra\* (IV.1.2., 3.14), \*Vaikhānasaśrautasūtra\*, (XI.10.8). Saunaka’s \*Bṛhaddevatā\*, (VII. 77, 78), states that while Agni was officiating as \*hotṛ\*, his bones became the \*devadāru\* tree, his fat and flesh \*guggulu\* and his sinew became \*sugandhitejana\* which Macdonell translates as fragrant \*tejana\* grass (Macdonell 1904, p.271). ### [v1.c19.3](https://indike.org/pramana/ins.science.bag-1997.v1.c19.3) Rāmāyaṇa (Critical Edition G.O.S. Baroda) mentions gandha (IV.24.16; VII 26.6) candanāgurugandhi (II.82.6), candanodaka-saṃsiktā (II.74.13), candanāguruniryāsa (II.70.16). The word gandhamālya is used for eight times and candana for more than twenty times. These references indicate that in the age of Rāmāyaṇa, perfumed waters and scented oils were not only used for anointment, but were also used for rendering palaces and public places fragrant. The reference to gandhataila (Rāmāyaṇa V.16.18), scented oil, evinces, that the technique of transmission of fragrance of flowers into oil was known in the Rāmāyaṇa age. ### [v1.c19.4](https://indike.org/pramana/ins.science.bag-1997.v1.c19.4) Pāṇini (600 B.C.) in his Aṣṭādhyāyī (V.4.135) lays down a rule that the term gandha will be suffixed with "i" if preceded by the words surabhi and pūti and the prefixes su and ut. ### [v1.c19.5](https://indike.org/pramana/ins.science.bag-1997.v1.c19.5) During the age of the Buddha and later, the use of cosmetics developed to a considerable extent as indicated by a great variety of items used for dressing and by the mention of sixty-four arts. Nevertheless, the popular method consisted of wearing flower-garlands, anointment and putting on ornaments, as indicated by the following expression found in Khuddaka Nikāya (Smith 1915,p.37).¹ ### [v1.c19.6](https://indike.org/pramana/ins.science.bag-1997.v1.c19.6) Brahmajala Sutta mentions the following items used in dressing — ucchadana, anointing the person with scents, parimardana, rubbing or shampooing, nahāpana, bathing. cleansing, saṃvāhana, massaging, rubbing, ādarśa, use of mirror, anjana applying collyrium to eyes, mālāvilepana, applying sandal paste and wearing garland, mukhacuṇṇaka, use of scented powder for face and body, mukhalepana, anointing of face, hattabandha, wearing bracelet, śikhābandha, combing or hair-dressing, dandaka, using stick for a walk, nalikā, use of small hollow stick, khagga, carrying sword, chatta use of umbrella, chitrupanaha using stylish foot-wear, uṇhīsa, wearing a turban, maṇi, wearing of gems, valavijani, carrying a fan or chowry and odātāni Vattham dīghadaśāni, putting on embroidered and gaudy garments. Lalitavistāra (ed. by Lefmann, p. 156), mentions gandhayukti, "the art of blending perfumes", among sixty-four arts. There is a similar list in Kādambarī, (M.R. Kale's edition, p.125). shorter lists are also found in Daśakumāracarita (Buhler's edition, p.12) Divyāvadāna(58.100.391). There is a similar list in the Kāmasūtra (I.3) where gandhyukti is significantly preceded by Karṇapatra bhaṅga. ### [v1.c19.7](https://indike.org/pramana/ins.science.bag-1997.v1.c19.7) Mṛcchakaṭikā (VIII. 5.13) mentions gandha-jutti, by the use of which the king's brother claims to have sweet voice. ### [v1.c19.8](https://indike.org/pramana/ins.science.bag-1997.v1.c19.8) The Mahābhārata mentions (MB.XIV. 49.42) ten varieties of gandha, viz. iṣṭa agreeable or beneficent, as of musk etc. aniṣṭa, disagreeable or harmful, of corpse etc., madhura, sweet as from madhuka flowers and other sweet-smelling flowers, katu, bitter as from peper etc., nirhārī, speading by nature, as of assafoetida etc., samhata, combination of various compounds, snigdha, as emitted from heated butter and other edible oils, ruksa pungent as of mustard and such other oils, viśada, gratifying as of boiled śālī variety of rice etc., amla, sour as emitted from hogplum and similar sour fruits (See BORI ed. Vol.IV 1975 p.2805) ### [v1.c19.9](https://indike.org/pramana/ins.science.bag-1997.v1.c19.9) The Mahābhārata also mentions three varieties of dhūpa, incense, namely (a) niryasa, aromatic resin exudation from trees, such as guggulu Gommiphora rox-burghii and sallaki, Boswellia serrata which are dear to gods, (b) sarala (so called perhaps, because it is the earliest of all) produced by burning the leaves of the trees like \*sarala\*, oleo-resin, \*aguru\*, \*Aguilaria agallocha\*, \*sallakī\*, \*sarjai\*, \*Shorea robusta\* and others which is dear to the Yakṣas, Rākṣasas and Daityas and (c) \*kṛtrima\*, artificial, that is made from fermented substances like molasses and the like which is dear to gods, Dānavas, Bhūtas and men. (MB. XIII. 37-43; see also Nadkarni, 1954; Bhatt, 1982). ### [v1.c19.10](https://indike.org/pramana/ins.science.bag-1997.v1.c19.10) The aforegoing discussion shows that in the initial stages of Indian civilization the terms for perfumes and cosmetics and their use, in vogue, namely \*gandha\*, \*sugandhi\*, \*candan\*, \*aguru\*, \*sugandhi-tejana\*, \*gandhamālya\*, \*avasikta\*, \*lipta\* and others, suggest the fact that the art was simple insofar as only the use of scented-water, oil and pastes for anointing and flower-garlands for decorating the person is ascertained. The later Vedic age, covering the Buddhistic era, represents greater sophistication in the use of cosmetics as the related terminology includes a great variety of items and their uses. Majumdar opines, in this regard, that ancient India made sufficient advance so far as this aspect of civilization is concerned. Among the constituents of toilet we have principally to note various fragrant substances, hair-dye, flower-garlands, incense, perfumes, scented oil, collyrium, \*anulepana\*, (sandal paste etc. for the body) \*alaktaka\* (lac-dye for the feet) etc. (Majumdar 1938, p.85) ### [v1.c19.11](https://indike.org/pramana/ins.science.bag-1997.v1.c19.11) The term \*gandhayukti\* used in works of this period is the most remarkable one, because it indicates the development of a definite technique of preparing and blending of perfumes. It assumes a signal importance as the key-word in the said technique in the following age comprising of the beginnings of Christian era and the subsequent times, as will be made clear shortly. ### [v1.c19.12](https://indike.org/pramana/ins.science.bag-1997.v1.c19.12) The \*Suśrutasaṃhitā\* (1000 B.C. according to Hessler) deals with \*anāgatābādhapratiṣedhaḥ\*, measures for prevention of diseases yet to arise, and delineates a daily routine of intelligent men, as a major preventive step (Acharya 1945, pp. 589-591):- ### [v1.c19.13](https://indike.org/pramana/ins.science.bag-1997.v1.c19.13) 1. \*dantapavanam\*, tooth-cleansing, 2. \*mukhanetraprakṣālanam\*, washing mouth and eyes, 3. \*añjanam\*, applying collyrium to eyes, 4. \*tāmbūlapatram\*, chewing betel-leaf, 5. \*śiro (bhyaṅgah)\* use of oil for head, 6. \*keśaprasādhanam\*, combing the hair, 7. \*abhyaṅgaḥ\*, oil-bath, 8. \*pariṣekaḥ\*, vapour-bath, 9. \*vyāyāmaḥ\*, exercise, 10. \*udvartanam\*, use of scented oil, 11. \*utsādanam\*, pressing the body at joints, 12. \*udgharṣaṇam\*, rubbing the body with \*iṣṭikā\* or smooth stone, 13. \*snānam\*, taking bath, 14. \*anulepanam\*, applying sandal paste, 15. \*sumanombararatnadhāraṇam\*, wearing flowers, garments and gems 16. \*ālepaḥ\*, smearing face with scented paste or powder, 17. \*pādābhyaṅgaḥ\*, rubbing of soles with butter-oil, 18. \*keśanakharomapramarjanam\*, removal of hair, and nail, 19. \*bāṇavāram\*, wearing an armour, 20. \*uṣṇīṣam\*, wearing of turban. 21. \*chatram\*, use of umbrella 22. \*daṇḍa\*, carrying a walking stick, 23. \*bālavya janam\*, fanning with chowries, 24. \*samvāhanam\*, massaging the body. 25. \*kale nidrāsevanam\*, sleeping for regular hours ### [v1.c19.14](https://indike.org/pramana/ins.science.bag-1997.v1.c19.14) Pañcatantra (200 B.C.according to Hertel, I.13) mentions a very interesting verse praising the trade of \*gandha\* as being the best of all,² “Of all trades, that of \*gāndhika\* is the best; what is the use of trades of gold and other things? Here what is bought with one, is sold for a hundred”. ### [v1.c19.15](https://indike.org/pramana/ins.science.bag-1997.v1.c19.15) The commentator (Shastri 1932, pp.15-17) explaining the word \*gāndhika\*, states.³ “One who deals in frarant substances(like scents and perfumes) is called \*gāndhika\*”. ### [v1.c19.16](https://indike.org/pramana/ins.science.bag-1997.v1.c19.16) This evidence shows, on one hand, that in India before the Christian era, the trade of scents and perfumes had acquired pre-eminence in that field, which, on the other. presupposes the manufacture of great many items of cosmetics and perfumery on large scale. ### [v1.c19.17](https://indike.org/pramana/ins.science.bag-1997.v1.c19.17) Nāvanītakam (200 A.D.,II.10. 1-27) describes the recipes for rendering the hair dark. The tenth chapter since it deals with this topic alone,is entitled, \*keśarāgaḥ\* (Singh 1925, pp.101,103). ### [v1.c19.18](https://indike.org/pramana/ins.science.bag-1997.v1.c19.18) The Amara koṣa (100 B.C. VI. 121-139) gives an interesting list of the items of cosmetics in the section entitled \*aṅgasamskāraḥ\* or beautification of person:- \*mārṣṭi\*, clean wash, \*udvartana\* and \*utsādana\*, anointing with perfumes and rubbing the body, \*āplavaḥ\*, bath, \*carcā\* or \*sthāsaka\*, applying sandal-paste artistically, \*patralekhā\* or \*viśeṣaka\*, painting of temples and breasts with saffron, \*lohitacandanam\*, red sandal-paste, \*lākṣā\*, lac for the feet, \*lavaṅga\* and \*kaleyaka\*, use of clove and \*agallochum\*, \*kolakam\*, and \*kakkolakam\*, \*kastūrī\*, use of incense and musk-like fragrant substances, \*cūrṇam vāsayogaḥ\*, perfumed powders for cloths, \*gandhamālya\*, use of scent and flower-garlands, and \*paṭavāsakaḥ\*, toilet powder for the face and body. ### [v1.c19.19](https://indike.org/pramana/ins.science.bag-1997.v1.c19.19) Varahamihira’s \*Bṛhatsamhita\* (500 A.D., XV.12 and XVI.18) mentions the word \*gandhayukti\*, “blending of perfumes”, as one of the arts in which persons born under the constellation \*citra\* and under planet \*Budha\* are skilled (Bhatt 1982, Part.1, pp.187,196). ### [v1.c19.20](https://indike.org/pramana/ins.science.bag-1997.v1.c19.20) The seventy-seventh chapter of the \*Bṛhatsamhita\* which has in all thirty-seven verses is entitled \*gandhayukti\*. It prescribes recipes for blackening hair, scented water fit for washing king’s head, varieties of scented oil, incense, toilet powder, a great number of combinations of perfumes, scented tooth-sticks and betel-leaves with areca-nut (Bhatt 1982, Part.II, pp 704-718). ### [v1.c19.21](https://indike.org/pramana/ins.science.bag-1997.v1.c19.21) The sixty-fourth chapter of the Viṣṇudharmottara Purāṇa (450-650 A.D.), second khaṇḍa (vs. 19-42) is also entitled, “gandhayukti”. There are in all forty-six verses dealing with this topic. Though the term gandhayukti, as pointed out earlier, is used in the Buddhist works and also formed one of the sixty-four arts, it is for the first time in the history of perfumery in India that we learn about its actual process in this Purāṇa. This process consisted of eight phases, namely, śodhanam, purification, vāsanam, scenting with the perfumes of flowers, virecanam, process of cleansing, bhāvanā, saturation of powder in fluid, pākaḥ, ripening by decoction, bodhanam, revival of scents with certain reviving agents, dhūpanam, fumigating with perfumed vapours and vedhanam, further process of revival. These eight steps, called karmāṣṭakam, are, then, explained. This is followed by the technique of preparing different kinds of incenses, perfumed water for bath, scented oil, mukhavāsa and scented tooth-sticks (Shastri c. 1985, pp.220-221). ### [v1.c19.22](https://indike.org/pramana/ins.science.bag-1997.v1.c19.22) Agnipurāṇa (900 A.D.) in a chaper called rājadhamāḥ (strīra-kṣādikāmaśāstram), deals with the same topic in almost similar style and language, using the same technical terms. The first two processes are at variances, inasmuch as they are called śaucam and ācamanam, which seem to be wrongly used in the context of preparation of perfumes (Ag. Pu. Ch.224, vs. 19-42) ### [v1.c19.23](https://indike.org/pramana/ins.science.bag-1997.v1.c19.23) Kālikā Purāṇa (1050 A.D.) mentions five varieties of gandha, nine kinds of dhupa and six varieties of collyrium. These are the five types of gandha.4 ### [v1.c19.24](https://indike.org/pramana/ins.science.bag-1997.v1.c19.24) “Gandha is of five types - powder of fragrant substances, obtained by rubbing, obtained by burning, resin exuded by trees and extracted from the bodies of animals (Shastri 1972, p.513). ### [v1.c19.25](https://indike.org/pramana/ins.science.bag-1997.v1.c19.25) The nine varieties of incenses5 are: ### [v1.c19.26](https://indike.org/pramana/ins.science.bag-1997.v1.c19.26) “These are the incenses that can be combined with one another: Yakṣadhūpa, vṛkṣadhūpa, śrīpiṣṭa, aguru, jharjhara, patrivāha, piṇḍadhūpa, sugola and kaṇṭha. (Sastri 1972, p. 520) ### [v1.c19.27](https://indike.org/pramana/ins.science.bag-1997.v1.c19.27) The six kinds of collyrium6 are: ### [v1.c19.28](https://indike.org/pramana/ins.science.bag-1997.v1.c19.28) “Listen to that collyrium by which the goddesses Kāmākhyā, Tripurā and Vaiṣṇavī are propitiated: śauvīram, yāmunam, tuttham, mayūrayāmumam, durvikā and meghanīlam. These are the six kinds of collyrium”. (Sastri 1972, p. 520) ### [v1.c19.29](https://indike.org/pramana/ins.science.bag-1997.v1.c19.29) A significant verse states that gandha is instrumental in the achievement of the four ends of human life7: ### [v1.c19.30](https://indike.org/pramana/ins.science.bag-1997.v1.c19.30) “Through gandha one fulfills one’s desires, gandha vouches religious merit, gandha brings wealth, in gandha is emancipation established” (Sastri 1972, p. 521). ### [v1.c19.31](https://indike.org/pramana/ins.science.bag-1997.v1.c19.31) Mānasollāsa of king Someśvara (1130 A.D.) while describing dhūpabhoga for the kings, mentions three varieties of dhūpa or incense: cūrṇadhūpa, powder, piṇḍadhūpa, roll, and varttidhūpa, sticks. The text, then, describes the clay-vessel for containing embers, with many holes on the upper side, for fumigating bedrooms and the whole palace (Shrigondekar 1939, II, pp 144-45). ### [v1.c19.32](https://indike.org/pramana/ins.science.bag-1997.v1.c19.32) Patañjali in his Mahābhāṣya, II.1.1. refers to campaka and mallikā flowers. Mahabharata, III. 155 contains a description of gandhamādana forest which is pervaded with inebriating fragrance of flowers of trees and plants such as \*āmra\*, \*ketaka\*, \*bakula\*, \*punnāga\*, \*pātala\*, \*mandara\*, \*indīvara\*, \*pārijāta\*, \*devadāru\*, \*kumuda\*, \*kalhāra\* and others. The \*Bṛhatsaṃhitā\*, LXXVII, 6, mentions a process for manufacturing synthetic \*campakagandhaitaila\*. ### [v1.c19.33](https://indike.org/pramana/ins.science.bag-1997.v1.c19.33) Gode gives a brief history of ambergris and rose-water in India, both of which were introduced from Persia and Arabia. Regarding the former, he states that the Arabs or Mussalmans introduced ambergris into India sometime before 1000 A.D. This rich perfume became popular in India in a short time. About the latter he opines that the rose was introduced into India from Persia (Gode, 1961, pp.⁹, 25 ff). But Bhattacharji thinks that the rose is an indigenous flower-plant of India, since more than one species of rose grow in the Himalayas (Bhattacharji, 1935, p.81 ff) Its ancient name \*pātala\* is mentioned in the \*Mahābhārata\* as stated earlier. As popularly known, \*gulāb\* is not the persian name of rose. In Persia, it was known as \*gul\*, i.e., flower, par excellence. The term \*gul-āb\*, in fact, means rose-water. ### [v1.c19.34](https://indike.org/pramana/ins.science.bag-1997.v1.c19.34) \*Āin-i-Akbarī\* (1590 A.C) states that the Diwan-i-khās of emperor Akbar used to be fumigated with the preparations of ambergris and that the emperor weighed himself against gold, silver, musk and perfumed oil (Gladwin 1897, pp.65, 185 ff). ### [v1.c19.35](https://indike.org/pramana/ins.science.bag-1997.v1.c19.35) So far we have collected information regarding the use of scents and cosmetics from various literary sources, which tends to show that they were very popular and were extensively used in ancient India. The reference of \*gandhataila\*, scented oil, in the \*Rāmāyaṇa\*, the use of the term \*gandhayukti\* in the works of the Buddhist era and the statement in the \*Pañcatantra\* regarding the trade in perfumery and cosmetics being the best of all, suggest that there must have existed a treatise on the specific technique of the manufacture of different items of perfumery and cosmetics, mentioned in the ancient literary works. ### [v1.c19.36](https://indike.org/pramana/ins.science.bag-1997.v1.c19.36) There is a distinct reference to \*gandhaśāstra\* of Lokeśvara and others and to a well-known terminology of that science in \*Nāgarasarvasva\* of Padmaśrī (Tripathi 1921, p. 11), a Buddhist writer on erotics⁸ (1000 A.D.): ### [v1.c19.37](https://indike.org/pramana/ins.science.bag-1997.v1.c19.37) ⁸ (1000 A.D.): ### [v1.c19.38](https://indike.org/pramana/ins.science.bag-1997.v1.c19.38) This hypothesis is corroborated by a newly found manuscript entitled \*Gandhasāra\* of Sri Gaṅgādhara (1500 A.D), with a Marathi commentary called \*Gandhavada\* by an unknown commentator, in which the author calls himself a \*kovida\* in the \*gandhaśāstra\*, who composed the work after consulting many earlier authors on the subject who are significantly called \*gandhagamajñāḥ\*, experts in the traditional technique of perfumery. It also states that one should undertake the proper processes of \*pācanadhūpana\*, \*bodhana\* and others as known traditionally from those who are well-versed in the Veda and other \*śāstras\* through oral transmission.⁹ ### [v1.c19.39](https://indike.org/pramana/ins.science.bag-1997.v1.c19.39) ⁹ transmission. ### [v1.c19.40](https://indike.org/pramana/ins.science.bag-1997.v1.c19.40) This work exclusively deals with the technology of cosmetics and perfumery from the practical point of view. ### [v1.c19.41](https://indike.org/pramana/ins.science.bag-1997.v1.c19.41) In the beginning the author pays his obeissance in three verses, to Vyomakeśa (Śiva), Gajāsya (Gaṇeśa) and \*Gandhayakṣa\*, who are conventionally held to be the presiding deities of the science of cosmetics and perfumery. The author then summarises the purposes of the \*gandhaśāsana\*, in the text two verses.¹⁰ ### [v1.c19.42](https://indike.org/pramana/ins.science.bag-1997.v1.c19.42) ¹⁰ verses. ### [v1.c19.43](https://indike.org/pramana/ins.science.bag-1997.v1.c19.43) "Here we shall deal with the science of perfumery, only by showing the direction, which helps the procedure of worship of gods, including the auspicious scents and incenses, securing health and nourishment of men, tending to help achieve the three aims of human life, removing one’s own poverty, vouching pleasure of kings and giving happiness to the minds of adept ladies”. ### [v1.c19.44](https://indike.org/pramana/ins.science.bag-1997.v1.c19.44) The work is divided into three \*prakaraṇas\* or chapters entitled 1. \*paribhāṣā\* 2. \*gandhodakādi\* 3. \*nighaṇṭuparikṣādi\*. ### [v1.c19.45](https://indike.org/pramana/ins.science.bag-1997.v1.c19.45) The division of the subject-matter and its treatment is systematic and laconic. ### [v1.c19.46](https://indike.org/pramana/ins.science.bag-1997.v1.c19.46) For different substances, used for the manufacture of various items of cosmetics, the author suggests six processes¹¹: ### [v1.c19.47](https://indike.org/pramana/ins.science.bag-1997.v1.c19.47) “The expert technologists have prescribed six processes for the substances, namely, \*bhāvanam\*, \*pācanam\*, or \*pākaḥ\*, \*bodhaḥ\*, \*vedhaḥ\*, \*dhūpanam\*, and \*vāsanam\*.” ### [v1.c19.48](https://indike.org/pramana/ins.science.bag-1997.v1.c19.48) Out of these six processes, \*bhāvanam\* is just saturating specific powder in scented water¹². ### [v1.c19.49](https://indike.org/pramana/ins.science.bag-1997.v1.c19.49) But the process of \*pāka\* or ripening is ninefold”- \*Puṭapākaḥ\*, \*gartapākaḥ\*, \*veṇupākaḥ\*, \*dolāpākaḥ\*, \*kharaparāpākaḥ\* \*baijapūrapākaḥ\* (which has two sub-divisions, namely \*bilvapākaḥ\* and \*karabhapākaḥ\*) \*mūlapākaḥ\*, \*haṃsapākaḥ\* and \*kalapākaḥ\*. ### [v1.c19.50](https://indike.org/pramana/ins.science.bag-1997.v1.c19.50) The procedure of all these different modes of ripening is mentioned with details. For instance the \*dolāpāka\*¹³ is described in lucid terms: ### [v1.c19.51](https://indike.org/pramana/ins.science.bag-1997.v1.c19.51) “The process of \*dolāpāka\* consists of ripening of the fragrant substance held in cloth and kept inside a clay-pot, the mouth of which is closed with an earthern plate and luted with clay, by vapour of scented water” (see \*Fig. 1\*). ### [v1.c19.52](https://indike.org/pramana/ins.science.bag-1997.v1.c19.52) After ripening, the third process is stated to be, \*bodha\*, revival of fragrance through reviving agents¹⁴ like \*kuch\*, \*punica-granatum\*, \*kola\*, \*peper nigrum\* and \*murā\*, (\*Selimum tennifolium\*): ### [v1.c19.53](https://indike.org/pramana/ins.science.bag-1997.v1.c19.53) “Revival of fragrance has to be effected by reviving agents like \*kuca\*, \*kola\* and \*murā\*. Out of a quantity of ten units, revival can obtain one/fourth of the substance. The different types of scents acquired through this process are to be classified as \*dala\*. ### [v1.c19.54](https://indike.org/pramana/ins.science.bag-1997.v1.c19.54) The fourth process, called \*vedhaḥ\*¹⁵ seems to be same as revival carried further: ### [v1.c19.55](https://indike.org/pramana/ins.science.bag-1997.v1.c19.55) “\*Vedha\* should be effected with the alcohol derived from \*soma\*, essences, recipes made from \*cala\*, \*Michelia champaca\*, \*kira\*, seeds of \*Punica granatum\* and \*candraka\* (\*Eletteria cardamomum\*). It may also be effected in some cases, with the substances used in \*bodha\*, having regard to their congeniality with one another” ### [v1.c19.56](https://indike.org/pramana/ins.science.bag-1997.v1.c19.56) Regarding the process of \*dhūpana\*,¹⁶ fumigating, the text reads: ### [v1.c19.57](https://indike.org/pramana/ins.science.bag-1997.v1.c19.57) “First of all the substance should be fumigated with pungent smoke, then with intense smoke and thereafter with the smoke of \*śara\* (\*Typha elephantina\*). The wise, for the purpose of fumigating \*Areca catechu\* and other substances, should prepare appropriate \*yantra\* with proper arrangement of luting with cloth etc., if necessary”. (see \*Fig. 2\*). ### [v1.c19.58](https://indike.org/pramana/ins.science.bag-1997.v1.c19.58) The final process called \*vāsanam\*¹⁷ or aromatizing is very simple: ### [v1.c19.59](https://indike.org/pramana/ins.science.bag-1997.v1.c19.59) Though the second \*prakaraṇa\* is entitled \*gandhodakādi\*, perfumed water etc., it, in fact, deals with a great variety of items of cosmetics and perfumery, such as, pañcavidha-gandhajalam, udvartanam, snānajalam, jalavāsaḥ, mṛgarājaḥ, dhupaḥ, varttiḥ, uddhūlanam, niryāsaḥ, syandaḥ, kusumadrutiḥ, gandhasankramaṇam, kṛtrimadravyāṇi, dravyamelaka prakāraḥ, and others. This is also the most important and extensive chapter insofar as it has 392 verses as compared with 91 verses in the first and 120 verses in the third chapter, and also because it deals at great length with a good number of varieties of each of the items enumerated above. For a clear understanding of the matter discussed in this chapter, the author has provided seven tabular presentations, out of the total ten, the remaining three being given in the third chapter. These tables are parts of the text, since the items mentioned in the columns and the number of combinations that could be prepared by their alternate use, are first described in the verses. For instance in verses 42-44 the author explains the manner in which a great number of combinations of incenses¹⁸ can be made: ### [v1.c19.60](https://indike.org/pramana/ins.science.bag-1997.v1.c19.60) Fig. 1. Dola Yantra ### [v1.c19.61](https://indike.org/pramana/ins.science.bag-1997.v1.c19.61) Thereafter, he presents a table of 16 × 16 columns as stated in these verses (Fig. 3). ### [v1.c19.62](https://indike.org/pramana/ins.science.bag-1997.v1.c19.62) The most interesting and significant items of incense are those which are to be used for hypnotising persons, removal of ghouls, getting rid of diseases like fever, protection of foetus and new-born child, keeping off bugs, mice, gnats, flies harmful insects and even poisonous reptiles and finally for captivating elephants. Only two instances will give an idea about such uncommon kinds of incenses¹⁹: ### [v1.c19.63](https://indike.org/pramana/ins.science.bag-1997.v1.c19.63) Fig. 2. Dhupana Yantra ### [v1.c19.64](https://indike.org/pramana/ins.science.bag-1997.v1.c19.64) “Incense made from gada, saussurea lappa, nimbapatra, leaves of Azadirachta indica, medhyā (Litsea glutinosa), pura (Commiphora roxburghii), sarṣapa (Brassica integripholia), yava (Hordeum vulgare), harītaki (Terminalia chebula) and melted butter of brown cow, removes all sorts of fever”.20 ### [v1.c19.65](https://indike.org/pramana/ins.science.bag-1997.v1.c19.65) “By the power of incense made from the powders of nimba (Azadirachta indica), sarja (Shorea robusta) and siddhārtha (Brassica integripholia), bugs, gnats, reptiles, mice and poisonous worms instantly vanish like weak deers and other wild animals by the appearance of a lion”. ### [v1.c19.66](https://indike.org/pramana/ins.science.bag-1997.v1.c19.66) The Final prakaraṇa entitled nighantu provides a list of dravyas, substances, used in different items of cosmetics and perfumes and lays down norms of their parīkṣā or examination before their actual use. Following the method of earlier nighantus, the author classified these substances into eight vargas, namely, patra, leaves, puṣpa, flowers, phala, fruits, tvak, bark, kāṣṭha, wood, mūla, roots, niryāsa, exudations, jīva, material derived from living animals. ### [v1.c19.67](https://indike.org/pramana/ins.science.bag-1997.v1.c19.67) | कोष्ठ १ | मुरा ६२ | पद्मक १० | सारिवा ४४ | मोथ ५ | हिरडे ५० | चोर २३ | पत्रक ४२ | | लोध्र १८ | केसर ४७ | कचूर ४ | एकांगी ६३ | वाल २२ | खर्जुरी ४३ | अगरु ६ | लता ५९ | | उशीर ६१ | वशोनतो १७ | प्रियंगु ६४ | तगर ३ | एलावालुक ४४ | मांसी २६ | बले ५२ | बोलु ७ | | सूदमैला १५ | कंककोल ६० | धणिया २६ | औफ २६ | श्रीवास ६ | कुंदुरु ५६ | गुग्गुलु ४० | शालै ४० | | गंधमुस्ता २२ | जाइपत्री ३५ | लवंग १६ | छत्रत्त्व ५७ | राल २८ | नख २७ | नख १० | देवदारु ५२ | | लवंगत्वक् ५६ | जाइफल १४ | पुष्पककोल ३२ | गेहिम ३० | दमन ५५ | अशोकी १२॥ | मरुवा ३६ | वचा २६ | | बोल ३४ | रेणुक ३० | तज ५८ | सूदमैला १३ | सरसी ३८ | लादौ ३७ | तमालपत्र ५४ | सुरभी ११ | | तेजवती ६१ | नर्ली २ | महामोथ ४५ | चंपक २० | व्याघ्रनखी ४८ | शेरवर ८ | सूल ४१ | त्वक्पत्री २१ | ### [v1.c19.68](https://indike.org/pramana/ins.science.bag-1997.v1.c19.68) Fig. 3. Items of Cosmetics and Perfumery ### [v1.c19.69](https://indike.org/pramana/ins.science.bag-1997.v1.c19.69) It is evident from the discussion of the contents of \*Gandhasāra\*, a systematic treatise on the technology of cosmetics and perfumes, that there existed an unbroken tradition of technique for the manufacture of a variety of items of cosmetics in ancient India and that the people of this country have been indeed very fond of using them for both secular and religious purposes. ### Notes ### [v1.c19.s1.1](https://indike.org/pramana/ins.science.bag-1997.v1.c19.s1.1) 1. \*mālāgandhavilepanadhāraṇamaṇḍana-vibhūṣaṇatthana\* 2. \*paṇyānāṃ gāndhikam paṇyam kimanyaiḥ kāñcanadibhiḥ tatraikena ca yakrītam tacchatena pradīyate (Pa.I.13).\* 3. \*gandhena gandhadravyena divyati vyāvaharati iti gāndhkaḥ\* 4. \*cūrṇikṛto va ghṛṣṭo vā dāhākarṣita eva vā, rasaḥ sammardajova’ pi prānyangodbhava eva vā, gandhaḥ pañcavidhaḥ proktaḥ (Kā. Pū. Ch. 68, vs. 37-38)\* 5. \*yakṣadhūpo vṛkṣadhūpaḥ śrīpiṣṭo guru jharjharaḥ, patrivāhaḥ piṇḍadhūpaḥ sugolaḥ kantha eva ca, anyonyayoganiryāsa dhūpa ete prakirititaḥ. (Ra. Pū. Ch. 69, vs. 142-143)\* 6 . . . . . \*śṛṇu tannetrarañjanam, yena tuṣyati kāmākhya tripura vaisnavī tathā, sauviram yamunam tuttham mayurayamunam tathā,durvikā meghnilañca añjanani bhavanti sat, (Kā. Pū. Ch. 69, Vs. 55).\* 7. \*gandhena lalhate kāmah ganadho dharmapradaḥ sada, arthānām sādhako gandhaḥ gandhe mokṣaḥ pratiṣṭhitaḥ (Kā. Pū. Ch. 69, vs. 154-155)\* 8. \*‘lokeśvarādibhyo’ pamatidurbhodhagandhaśāstrebhyaḥ, sangṛhya sārābhāgam pravidhāsye suprasiddhapadaiḥ\* 9. \*samyojayeducitapācanadhūpabodhān, vedādyabhijñakathitāgamasampradayaiḥ (Ga. S. folio 21b)\* 10. \*devānām śubhagandhadhūpasahitasyārcavidherarpakam, nṛṇām puṣtikaraṇ trivargafaladam svasyāpyalakmīharam, rājñām toṣakaraṇ vidagdhavavanitacittāprāmodapradam, śāstram sacchubhagandhaśāsanamato diṇmātramatrocyate (Ga. S folio 1a)\* 11. \*bhāvanam pācanam bodho vedho dhūpanavasane, evam ṣadatra karmāṇi dravyeṣūktāni kovidaih (Ga. S. folio 1a)\* 12. \*piṣṭva gandhāmbumi dravyānyuktānyālodya bhāvayet (Ga. S. folio 1b)\* 13. \*vastram gandhādravyagarbham bhāṇḍe sammudrite ’ntarā, svedyam gandhambubaṣpeṇa dolāpāka vidhistvayam (Ga. S. folio 1b)\* 14. \*bhodhastu bodhakairdravyaih kucakolamurādibhiḥ, daśāpiṇḍa caturthamśo bodhaḥ syatte dalāhvayaḥ (Ga. S.folio 1b)\* 15. \*vedho hindumādārkasaracalakāīronu candrakaiḥ, kāryaḥ kvacidbodhakaisca mitramitrāvivekataḥ (Ga. S. folio 1b)\* ### [v1.c19.s1.2](https://indike.org/pramana/ins.science.bag-1997.v1.c19.s1.2) 16. ādau kaṣāyadhūpaḥ syāttata ugrastataḥ śaraḥ, alepanādi vastrādi pūgādikavidhūpane, kartavyam tattaducitam yantram saracaṇam budhaiḥ (Ga. S. folio 2a) 17. kusumairvāsayeddravyam kalkamevam tu vāsayet, vilipya khar parasyāntaḥ kusumoparyadhomukham, kuryātkhar parakam prokto vidhireṣo'dhivāsane (Ga. S. folio 2a) 18. atra caturṣu dravyeṣvekaikam candrabhāgamitaraiśca, dvitricaturbhāgaiḥ samyuktam dravyaiśca ṣadheḍam divitricatur bhāgam cāpyevam śeṣāni cāpyevam, militāḥ ṣannavatiḥ syurbhedaḥ ekasya yogasya sa ca ṣoḍuśakacchapuṭe nakhadhṛtisamkhyāḥ-(1820) yogaḥ syāt,tena ca rasenduguṇita nakhadhriyugasailacan dra-tulyāḥ-(174720)syuḥ (Ga.S.folio 20a) 19. guḍanimbapatramedhyāpuraḥ sarṣapayavaharītakībhiḥ, kapilāghṛtayuktābhiḥ sarvajvaranāśano dhūpaḥ (Ga.S.folio 14b) 20. nimbasarjarasasiddhārthācūrṇaprabhāvataḥ, matkumamaśakāḥ sarpāḥ mūṣaka viṣakitakāḥ, palāyante kṣaṇātsarve simhākṣud ramṛgādayaḥ (Ga. S folio 15a) ### [v1.c19.s1.3](https://indike.org/pramana/ins.science.bag-1997.v1.c19.s1.3) Acharya, Narayan Ram (Ed.): 1945, Suśruta Saṃhitā, Cikitsasthanam, Nirnaya Sagar Press, Bombay. Āin-i-Akbarī. Vol.I. Translated by Gladwin, F., Calcutta, 1807. Agni Purāṇa (Ed.), Venkateshwar Press, Bombay, 1902. Bhattacharji, B.S. : 1935, Practical Rose-Growing in India, Thacker, Calcutta. Bhatt, M. Ramkrishna (Ed.): Bṛhat Saṃhitā of Varāhamihira Part.II, Motilal Banarsidas, Delhi, Appendix pp. 943-951, 1982. Bṛhaddevatā. Attributed to Saunaka, Part.II,(Edited by) Macdonell A.A., Harvard Univ., Cambridge, 1904. Bṛhat Saṃhitā of Varāhamihira, (Edited by) M. Ramakrishna Bhatt, Part.II, Motilal Banarsidas, Delhi, 1982. Gundhasāra, 1989.(critically edited by) R.T. Vyas, Gaekwad Oriental Series, Baroda. Gladwin, F (Tr.) : 1897, Āin-i-Akbarī; Vol.I, Calcutta. Gode, P.K. : 1961, Studies in Indian Cultural History, Vol.I, Vishveshvaranand Vedic Research Institute, Hoshiarpur. Kālikā Purāṇam, (Edited by) Biswanarayan Sastri, Chaukhamba Sanskrit Series, Varanasi, 1972. Khuddaka Nikāya, (Edited by) Smith, Pali text Series, 1915. Macdonell, A.A. : 1904, The Bṛhaddevatā, attributed to Saunaka, Part.II, Harvard Univ., Cambridge. Mahābhārata, Vol.IV, The Bhandarkar Oriental Research Institute Poona, 1975. 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(Ed.) : 1921, \*Nāgasarvasva\*, Government Press, Bombay. ### [v1.c19.s1.16](https://indike.org/pramana/ins.science.bag-1997.v1.c19.s1.16) \*Viṣṇudharmattora Purāṇa\* (Edited by) Charudeva Shastri, Nag Publisher, Delhi, 1985, Reprinted volume. ## Linked texts (29) - [Mahābhārata](https://indike.org/pramana/in.lit.mahabharata.vyasa.14.49.42) — Vyāsa, Sanskrit - [Bṛhatsaṃhitā](https://indike.org/pramana/in.astro.samhita.rsi.brhatsamhita.15.12) — Varāhamihira, Sanskrit - [Baudhāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.baudhayana.4.1) — Baudhāyana, Sanskrit - [Aṣṭādhyāyī](https://indike.org/pramana/in.vedanga.vyakarana.astadhyayi.5.4.135) — Pāṇini, Sanskrit - [Vaiṣṇava Dharmaśāstra](https://indike.org/pramana/in.niti.dharma.visnu.99.19) — Viṣṇu, Sanskrit - [Mṛcchakaṭika](https://indike.org/pramana/in.lit.plays.prakarana.mrcchakatika.8.5) — Śūdraka, Sanskrit - [Taittirīyasaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*taittiriya.1.2.6.1) — Sanskrit - [Vaikhānasaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.vaikhanasa.11.10) — Vikhanas, Sanskrit - [Gautamadharmasūtra](https://indike.org/pramana/in.vedanga.kalpa.dharma.gautama.9.2) — Gautama (dharmasūtrakāra), Sanskrit - [Bṛhaddevatā](https://indike.org/pramana/in.vedanga.misc.anukramani.brhaddevata.7.77) — Śaunaka, Sanskrit - [Maitrāyaṇīsaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*maitrayani.2.5.2) — Sanskrit - [Kāmasūtra](https://indike.org/pramana/in.niti.kama.vatsyayana.1.3) — Vātsyāyana Mallanāga, Sanskrit - [Ṛgvedasaṃhitā](https://indike.org/pramana/in.veda.samhita.rg.4.38.6) — Sanskrit - [Atharvavedasaṃhitā](https://indike.org/pramana/in.veda.samhita.atharva.1.14.1) — Atharvan & Aṅgiras, Sanskrit - [Vālmīkirāmāyaṇa](https://indike.org/pramana/in.lit.ramayana.valmiki.2.70.16) — Vālmīki, Sanskrit - [Śatapathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.satapatha.13.5.4.2) — Yājñavalkya & Śāṇḍilya (Vedic teacher), Sanskrit - [Agnipurāṇa](https://indike.org/pramana/in.purana.agni) — Vyāsa, Sanskrit - [Suśrutasaṃhitā](https://indike.org/pramana/in.med.samhita.susruta) — Suśruta & Nāgārjuna (siddha/alchemist), Sanskrit - [Kālikāpurāṇa](https://indike.org/pramana/in.purana.upa.sakta.kalika) — Sanskrit - [Divyāvadāna](https://indike.org/pramana/in.bauddha.sanskrit.avadana.divyavadana) — Sanskrit - [Viṣṇudharmottarapurāṇa](https://indike.org/pramana/in.purana.upa.vaisnava.visnudharmottara) — Sanskrit - [Daśakumāracarita](https://indike.org/pramana/in.lit.novels.prasiddha.dasakumaracarita) — Daṇḍin, Sanskrit - [Tibetan translation ('Chi med mdzod)](https://indike.org/pramana/in.art.kosa.paryaya.amarakosa*bo) — Classical Tibetan - [Taittirīyāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.taittiriya) — Sanskrit - [Bower Manuscript](https://indike.org/pramana/in.med.yoga.bower) — Sanskrit - [Kādambarī](https://indike.org/pramana/in.lit.novels.prasiddha.kadambari) — Bāṇabhaṭṭa, Sanskrit - [Pañcatantra](https://indike.org/pramana/in.lit.short_stories.pancatantra) — Viṣṇuśarman, Sanskrit - [Mānasollāsa (Abhilaṣitārthacintāmaṇi)](https://indike.org/pramana/in.art.manasollasa) — Someśvara III, Sanskrit - [Nāgarasarvasva](https://indike.org/pramana/in.niti.kama.nagarasarvasva) — Padmaśrī(jñāna), Sanskrit --- Source: [https://indike.org/pramana/ins.science.bag-1997.v1.c19](https://indike.org/pramana/ins.science.bag-1997.v1.c19) · Pramāṇa