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A History of Indian Medical Literature v3.c48.s16: The Rasādhyāya

A History of Indian Medical Literature v3.c48.s16

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English

The Rasādhyāya

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The Rasādhyāya by Kaṅkālayayogīśīṣya⁸⁰ is an alchemical treatise⁸¹ in 481 verses, arranged in twenty-one chapters (adhikāra);⁸² the text is accompanied by a Sanskrit commentary.

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The Rasādhyāya⁸³ actually consists of a vārttika on the Kaṅkālādhyāya of Kaṅkāla (1).⁸⁴ The author declares that his work is based on the teachings of Kaṅkālayayogin, who was an expert with regard to rasa, guṭī and añjana (8–9).⁸⁵

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The introductory verses contain two maṅgalas, addressed to the arhants (i.e., the Tīrthaṅkaras) (1) and to Bhairava, Bhārātī (i.e., Pārvatī) and Vighneśa (i.e., Gaṇeśa) (10).

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The subjects of the chapters⁸⁶ are: (1) the manufacture of śṛṅkhalārasa by subjecting mercury (rasa) to eighteen saṃskāras (12–223); (2) various rājīs (224–242);⁸⁷ (3) khāparasattvapātana (the extraction of the essence of khāpara; 243–249);⁸⁸ (4) manaḥśilāsattvapātana (the extraction of the essence of manaḥśilā; 250–253); (5) ṣaḍlohadrutikaraṇa (druti of the six metals; 254–269); (6) ṣaḍlohamāraṇa (killing of the six metals; 270–275); (7) hīrakābhasmīkaraṇa (the preparation of diamonds for jāraṇa; 276–297ab); (8) hīrakabhasmīkaraṇa (the preparation of the bhasman of diamonds; 297cd–320); (9) gandhakaśodhana (the purification of sulphur; 321–324); (10) gandhakapīṭhīnirmāṇa (the preparation of a powdered form of sulphur; 325–334); (11) gandhakatailanirmāṇa (the preparation of sulphur oil; 335–339); (12) hemakaraṇa (the making of gold; 340–357); (13) vārigandhakajaharpīṭhīnirmāṇa (the preparation of a liquefied form of sulphur; 358–364); (14) and (15) gandhakadrutipīṭhī (the making of gold by means of liquefied sulphur, called vārigandhaka or gandhakadruti; 365–374); (16) tālakaśodhana (the purification of tālaka; 375–383); (17) śuddhatālākakarman (the uses of purified tālaka; 384–403); (18) abhakadruti (the liquefaction of mica; 404–426); (19) abhakadrutikarman (the uses of liquefied mica; 427–438); (20) hemavajrabhasmabhūnāgasattvakarmanirūpaṇa (the preparation of a product suitable for deha- and lohasiddhi out of gold, vajrabhasman and the essence of bhūnāga; 439–458); (21) guṭikājanapāradādīnāṃ sevanavidhiḥ and bālavādiniguṭikānirmāṇa (the preparation of guṭikās, añjanas, etc.; 459–478).

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An absolute condition for success in the practice of the art is continence and chastity (brahmacarya) and the adherence to dietary restrictions (haviṣyānnabhojana) on the part of both teacher and student (11).

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Chapter one describes first the seven kañcukas⁸⁹ and five doṣas of mercury (sūta), which have to be removed by means of various purificatory processes. The names of the seven kañcukas (contaminants) are:⁹⁰ mṛṇmaya, pāṣāṇakañcuka, jalajāta, kapālī, kālikā, śyāmā, and kāpālikā (14); kapālī and kālikā are tin-containing (vaṅgaja), śyāmā and kāpālikā lead-containing (nājaja) contaminants (15). The five doṣas are maladoṣa, vahnisambhava, viṣadoṣa, darpa, and unmatta (18–18ab).

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The seven kañcukas are dangerous impurities which may cause diseases; mṛnmaya may lead to kuṣṭha, pāṣāṇasambhava to jādya, vārija (= jalajāta) to vātastoma, 91 kapāli and kāpālikā to cilharī, 92 kālikā to gajacarman, dadru, pāṇḍuroga, moha, dubhita 93 and kāmalā, and śyāmā to śvetakuṣṭha. The five doṣas are thought to injure the tejas, to cause sattvaghāta, ghūrma, 94 aṅgasphuṭana, and unmattatā (18cd–22).

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The remaining part of chapter one gives an account of eighteen saṃskāras. This series consists of pāṭasāraṇa, 95 mardana, śodhana, mūrchanotthāpana, rasapātana, rasotthāpana, svedana, niyāmana, nirodhana, mukhakaraṇa, jāraṇa, bandhana, sāraṇa, māraṇa, pratisāraṇa, krāmaṇa, vedha, and udghāṭana (26–30). 96

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The procedures for these saṃskāras are described, together with the effects obtained. Pāṭasāraṇa (31) removes impurities, in particular those associated with the presence of tin or lead in crude mercury. Mardana (32–33) makes impure mercury lose its blackness. The varieties of śodhana (34–42) make mercury free from the kañcukas and doṣas. 97 Mūrchanotthāpana (43–46) renders purified mercury tejasvin, pātana (47–57ab) abolishes its subtle defects (sūkṣmadoṣa); utthāpana (57cd–69) makes it pervasive (vyāpaka) and clear (svaccha). Svedana (70–82) activates the mukhavāñchā of mercury, i.e., its ability to digest other substances, and increases its heat-resistancy; the same properties are further stimulated by niyāmana (38–89) and nirodhana (90–92).

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Mukhakaraṇa or mukhaprasāraṇa (93–110), a process brought about by means of a group of niyāmika or yamika drugs, makes mercury lose its wings (pakṣacchinna) 98 and fit to assimilate other substances. Two series of these herbs and other substances are enumerated. The first series consists of amṛtā, araṇyatulasī, candana, cāṅgerī, girikarṇī, kṛṣṇā, kṣīriṇī, madhuka, matsyākṣī, meghanādā, mṛgabhojinī, punarnavā, ravimūlikā, śaṅkhinī, śarapuṅkhā, sārivā, sarpākṣī, snuhī, tiktā, trāyantī, vajrakaṇcukī, and vajravallī (93–96). The second series consists of adrikarṇikā, ākhuparṇikā, aruṣkara, bhṛṅgarāj, brahmadaṇḍī, brahma ghnī, ciñcika, citraka, dhattūra, the droppings of pigeons and kokilas, dvilatā, grīṣmasundara, guḍūcī, haṃsapādī, haridrā, harītakī, hastiśuṇḍī, indravāruṇī, hiṅgumākṣika (an inorganic substance), kākajaṅghā, kākamācī, kañcukī, khāpara (an inorganic substance), kṣīriṇī, kumbhī, kutumbaka, mācikā, maṇḍūkaparṇī, mahārāṣṭrī, matsyākṣī, mṛgadūrvā, muṇḍī, mūrvā, muśalī, nāraṅga, pāṭhālī, puṅkhā, raktacitraka, saindhava, śaṅkhapuṣpikā, sarpākṣī, śatāvarī, śigru, śikhīśikhā, somavallī, sūraṇa, svayambhu, śvetārka, śvetavarṣābhū, tilaparṇikā, utpala, vajrakanda, vandhyā, varṣābhū, viṣnukrāntā, vṛścikālī, vyāghrapādī, and yakṣalocanā (97–106).

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Jāraṇa (111–195) 99 makes mercury lose its capalatva (fickleness) and renders it dīpta; several methods are described for the saṃskāra called jāraṇa; one of these renders mercury fit to digest abhraka (gaganagrāsapārada); purified abhraka and mercury are mixed and made into a compound substance; similar processes are described which make mercury digest iron, sulphur, manaḥśilāsattva, and khāparasattva; the way of preparing vāḍavānalaviḍa also forms part of the verses on jāraṇa; this substance, when rubbed with mercury, increases the latter's ability to digest abhraka; purified abhraka and mercury are mixed and made into a compound substance; similar processes are described which make mercury digest gold, iron, etc.; the section on jāraṇa ends with

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⁹¹ [^91]:

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the characterization of three varieties of this process, called garbhapara-, piṇḍa-, and pariṇāmajāraṇa. The saṃskāra called bandhana (196–206) 100 results in siddharasa, a substance with wonderful properties, suitable to achieve deha- and lohavedha. Sāraṇa (207–210) results in changing the baddharasa into a raktakhoṭa. Māraṇa (211–214) consists in subjecting the raktakhoṭa to intense heat, pratisāraṇa (215) in pulverizing the substance obtained by heating, and krāmaṇa (215) in mixing the powder with mṛtanāga (killed lead) and mṛtakāñcana (killed gold). Vedha (217–218) endows mercury with the ability of transforming base metals into gold. Udghāṭana (219–233) produces a substance that cures all diseases. This final product is called śṛṅkhalārasa.

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Chapter two describes the preparation of hemarājī, (ayaḥ)prakāśarājī, ghoṣarājī (= kāmsyarājī), mākṣikarājī, and nāgarājī (224–242). The six lohas of chapters five and six are heman (gold), kāntaloha (iron), rūpya (silver), vaṅga (tin), nāga (lead) and tāmra (copper) (260–261). The māraṇa of these six lohas is achieved by means of nāga, hiṅgula, tilamākṣika, 101 haritāla, manaḥśilā and śuddhagandhaka respectively (270–271). The model of lohamāraṇa is tāmramāraṇa (272–275). Gandhakataila (335–339) is necessary for the making of artificial gold (hemakaraṇa, 340–357). The same applies to vārigandhakajahartipīṭhī or gandhakadrutipīṭhī (358–374). Tālaka, also called godantī (375), is, after being purified, described as a medicinal substance which cures the eighteen varieties of kuṣṭha and rejuvenates the whole body (402–403). Abhrakadruti is employed for the purposes of deha- and lohasiddhi (427–438). Effects of a rasāyana type are attributed to the bhasman of gold, the bhasman of diamonds, and the essence of bhūnāgas (439–458). The rules to be observed in order to profit from the thrice eighty-four guṭikās, añjanas and mercurial preparations devised by Kaṅkālayayogin are expounded (459–464). Finally, the preparation of bālavādinī-guṭikā is described (465–478), a pill that endows a person, if used in the prescribed way, with the knowledge of the three divisions of time.

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The Rasādhyāya contains a large number of unusual technical terms and names of substances, the meaning of which is not always clear. Many of these terms betray the influence of the author's mother tongue, which was a form of Hindī.

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Noteworthy names of plants are: āsandhi (39, commentary), bhūmimardakī (292), bīyā (37), brahma ghnī (102), dūdhilī (43), 102 hemapadī (144), hemavallī (328), jārī (144), jhijāraṭa (87), kudhya (40), mahoḍāka (197), mukhā ulī (317), nāhī (40), naṭī (144), pātālagurutman (371), 103 pāṭhālī (99), svayambhu (103), vajrakaṇcukī (93), vyāghramadanakodrava (404), and vyāghrapadī (103).

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Noteworthy technical terms and names of inorganic substances are: agniṣṭa (314; 322), 104 bavvera (147), bundha (52), 105 bundhaka (52; 54), cātikā (385), 106 chāṇṭayati (300), 107 citrakūṭa(mṛttikā) (226), dāghīcheda (166), dāthara (321), 108 ḍhaṅkaṇī (198; 228), 109 galadghaṭī (196), 110 ghūrmāra (382), 111 iṅgāla (418; 433), 112 jarakīśa (439), jikaka (32; 162), 113 kacūla (245), 114 kaṇayarī (250), 115 karṣa (323), 116 kulhaḍī (70; 71; 72), 117 kumpa (90; 389), 118 kuṇḍalikā (323), 119 mecaka (420), 120 nisāhā (280), nesahīṅgu (283; 285), pallikāpīṭhī (410), 121 pañcamṛttikā (162), 122 phāḍī (229; 230), 123 phullaṭūrikā (61), 124 pīṭhī (52; 326; 329; 395), 125 rāba (305), 126 rantī (325; 326), sauvarṇaka (314), 127 thauhara (299), 128 thūthā (148), 129 vaḍhavāika (280), and vedhaṇī (217).

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The Rasādhyāya is quoted in Gulrājśarmamiśra's Viśikhānupraveśavijñāna and Hariśaraṇānanda's Kūpīpakvarasanirmāṇavijñāna.

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A Hindī adaptation of the treatise, by a courtier of Naṣīr-ud-Dīn Khaljī of Mālwā, is said to date from the beginning of the sixteenth century. 130 This Nāsīrasāhī Kaṅkāligrantha, 131 written in an odd mixture of Sanskrit and Hindī, quotes Bhāskara, the Bhāvaprakāśa, and the Rasapradīpa. 132 The quotation from the Bhāvaprakāśa, if genuine, would indicate that it is later than the sixteenth century. 133

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The author Information on the author of the Rasādhyāya is found at the end of the work. The author calls himself Campaka. 134 This Campaka and his brother, Manāgajākaukila, were the sons of Bhādiga, 135 who was a son of Mahipa 136 and a grandson of Mūñjāladeva Rāula of Yādavavaṃśa.

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The Rasādhyāya is sometimes ascribed to a Merutuṅga, considered to be the well-known Jain author of the Prabandhacintāmaṇi. 137 One of the MSS credits Kaṅkālayogin with the text and Puruṣottama Sūri with the commentary. 138

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The commentary on the Rasādhyāya is sometimes supposed to have been written by Campaka himself, 139 a view that is due to the incomplete MSS on which the edition is based. 140 The Berlin MS of the Rasādhyāya and its commentary 141 mentions in its complete colophons Campaka as the author of the Rasādhyāya, and Merutuṅga, pupil of Mahendraprabha Sūri of the Añcalagaccha, 142 as the author of the commentary (vṛtti). As Rāśayanaprakaraṇa by Merutuṅga, composed in A.D. 1387, 143 may be identical with the vṛtti on the Rasādhyāya. 144

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Date The dates of Kaṅkālayogin and Campaka are unknown. 145 The Berlin MS of the Rasādhyāya with Merutuṅga's commentary was completed in Śrīpattana in A.D. 1386/87, 146 which would imply that this Merutuṅga was not the author of the Prabandhacintāmaṇi, a work that was completed in A.D. 1306. 147 The Merutuṅga of the Añcalagaccha, who studied under Mahendraprabha Sūri, became a Sūri in A.D. 1472 and lived till 1527, 148 which conflicts with the date of the Berlin MS of the vṛtti. 149

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The Rasahṛdayatantra The Rasahṛdayatantra of Govinda 150 is an acclaimed treatise, exclusively dealing with the processing of mercury for the purposes of loha- and dehasiddhi.

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Contents 151 The Rasahṛdaya consists of 506 verses in āryā metre, arranged in nineteen chapters (avabodha). 152 The titles of the chapters are: (1) rasapraśaṃsā (34 verses); (2) rasaśodhana (13 verses); (3) abhrakacāraṇa (26 verses); (4) abhrakasattvacāraṇa (26 verses); (5) garbhadṛti (58 verses); (6) bījādījaṛaṇa (19 verses); (7) bīḍa (9 verses); (8) rasarañjana (19 verses); (9) bījavidhāna (16 verses); (10) sattvapātana (17 verses); (11) bījanirvāhaṇa (13 verses); (12) dvandvamelana (12 verses); (13)

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samkarabījavidhāna (8 verses); (14) saṃkarabījajāraṇa (18 verses); (15) bāhyadruti (16 verses); (16) sāraṇa (36 verses); (17) krāmaṇa (8 verses); (18) vedha (76 verses); (19) bhakṣaṇa (80 verses).

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Chapter one 153 is in praise of mercury, which abolishes afflictions when mūrchita, leads to final emancipation (mukti) when subjected to bandha, and bestows immortality when mṛta (3); it even cures all diseases which are regarded as incurable (4). Those regularly using mercurial preparations acquire an immortal body (sthiradeha), the eight siddhis and the brahmapada (15). 154 The whole chapter consists of verses extolling the wonderful effects of mercury. The names and mythical origin of mercury are not described.

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Chapter two lists the eighteen saṃskāras: svedana, mardana, mūrchā, utthāpana, pātana, nirodha, niyama, dīpana, gaganagrāsapramāṇa, cāraṇa, garbhadṛti, bāhyadruti, jāraṇa, rāga, sāraṇa, krāmaṇa, vedha, and bhakṣaṇa (1–2). 155 One method for each of the eight eight saṃskāras is described (3–11). Three naisargikadoṣas are mentioned: mala, śikhin (= agni) and viṣa, leading to mūrchā, dāha and death respectively (5). The kañcukas are not enumerated and only referred to as nāga- and vaṅgadoṣa in the verse on pātana (8); a ṣaṇḍadoṣa is mentioned in the verse on śodhana (9). The term sṛṣṭi is explained by the commentator as consisting of the urine, semen and blood of cattle, sheep, goats or human beings (9). 156 Subjection to the eight saṃskāras described makes mercury suitable to the next processes (10).

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Chapter three is about the process that prepares abhraka (mica) for its combination with mercury (abhrakacāraṇa); this amalgamation of mercury and mica is a prerequisite for the process called pakṣaccheda (3). The preparation of crude mica is achieved by a process called jāraṇa (4), which makes it pure and devoid of its lustre (niścandrika; 5). 157 Two varieties of cāraṇa are described: nirmukha- and samukhacāraṇa (5–7 and 12); samukhacāraṇa is one of the steps leading to the making of artificial gold and silver. Three other varieties, characterized by the relative quantities of mercury and mica in the mixture, are called grāsa, piṣṭī and garbha (13). A number of methods for the cāraṇa of mercury and mica are given (16–19). Verse 20 introduces sulphur (gandhaka), which is necessary for giving colour (rāgadāyin) to mercury, for the jāraṇa of a bīja, the clipping of the wings (pakṣaccheda), and the bandha of mercury. A mixture of mica and sulphur, added to mercury, results in pakṣaccheda (21–23). The addition of hemapiṣṭī (= hemabhasman) is described in the next verses (24–25).

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Chapter four is concerned with the extraction of the essence (sattvacāraṇa) of mica (abhraka). Four varieties of mica are mentioned: black, red and yellow in colour and one called vajrin (1); 158 the extraction of the sattva of abhraka is necessary because mercury does not amalgamate with mica itself (2); the essence of mica is the best substance to achieve the pakṣaccheda of mercury, a process that has to precede its bandha (4). The characteristics of pakṣacchinna mercury are described (5). The variety of abhraka called vajrin is the only one suitable to the extraction of the essence (sattva) (6–7). The products called kāca, kīṭṭa and pattarajas, resulting from sattvapātana of the unsuitable varieties of abhraka, are useless in rasāyana preparations (8). Some methods of preparing abhrakasattva (9–11) and the characteristics of this product are described (12). 159 Methods to mix the sattva with mercury follow (13–20). Mixtures of abhrasattva and other substances (copper, iron, etc.), which are employed in making mercury accept the sattva, are called śulbābhra, etc. (21).¹⁶⁰ Finally, the way to colour abhrasattva and the cāraṇā of this product are described (23–24).

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Chapter five describes garbhadṛti (1–35) and bāhyadṛti (36–58), processes which result in the liquefaction (druti) of the grāsa, i.e., the substances added to mercury. The substances necessary to achieve this liquefaction are called bīja. Chapter five opens with methods to prepare various bījas (4–23). Mākṣikasattva, for example, is necessary for the druti of gold and silver (7). Next, garbhadṛti itself is described (24–26) and the preparation of bīdas (catalytic agents) helpful in the druti of gold and vairānta (27–29), followed by verses on the quantities of grāsa that can be digested by mercury, dependent on various circumstances (30–32), and related topics (33–35). The next subject is bāhyadṛti; several methods are described to achieve the liquefaction of various substances.

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Chapter six continues the same subject: jāraṇa of the bījas by means of druti. The characteristics of a successful jāraṇa are described (7) and the measures to be adopted when the jāraṇa is incomplete (8–10). Some defintions follow: the products called ḍadhadhārin, pāyasākāra, jalaukākāra, avipluṣa and chedin are described (11–12);¹⁶¹ the characteristics of abhrajiṛnarasa are mentioned: dhūmra, ciṭiciṭiśabda, maṇḍūkagati, sakampa, niṣkampa (14).¹⁶² The kaccaphayantra is described and jāraṇa by means of this apparatus (16–19).¹⁶³

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Chapter seven is about bīdas, which are helpful in the process of jāraṇa of the bījas, especially of hemabīja (1–3), and about the preparation and use of kṣāra for the same purpose (4–9). The trees and plants suitable for the preparation of a kṣāra are enumerated: kadalī, palāśa, tila, nicula, kanaka, suradālī, vāstuka and eraṇḍa (4).

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Chapter eight is concerned with the colouring of the product resulting from jāraṇa of a grāsa. Jāraṇa of abhraka gives the product the colour of the variety of abhraka that was used (1–2). Several other methods are described. The saṃskāra by means of which colouring (rañjana or kṛṣṭi) is achieved is called sāraṇa. A coloured mercurial product is able to transmit its colour to various metals (18).

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Chapter nine opens with the statement that mercury, even after colouring, is not yet suitable to the karman (of the alchemist, i.e., auri- and argentifaction); the addition of a bīja is necessary to achieve this aim (1). Two types of bīja are distinguished: yellow and white (1), employed in the making of gold and silver respectively. The substances which are of importance in preparing a bīja are enumerated; the eight rasas: vairānta, kānta, sasyaka, mākṣika, vimala, adri (= śilājatu), darada and rasaka (4);¹⁶⁴ the eight uparasas: gandhaka, gairika, (manaḥ)śilā, (harit)āla, kṣiti (= sphaṭikā), khecara (= kāśīsa), añjana and kaṅkuṣṭha (5); the two sāralohas: śikhin (= gold) and śaśin (= silver) (5); the six pūtilohas: tāmra, āra, tīkṣṇa, kānta, abhrasattva, loha (= muṇḍa), vaṅga and nāga; the six salts: sauvarcala, saindhava, cūlika, sāmudra, romaka and bīḍa (7); the three alkalis (kṣāra): svarji, ṭaṅkaṇa, and yavakṣāra (7); a group of śodhana and drāvaṇa plants: sūryāvarta, kadalī, vandhyā, kośātakī, suradālī, śigru, vajrakanda, nīrakaṇā (= jalappipalī) and kākamācī (8). The plants mentioned are employed in the purification of the rasas and uparasas, and in the extraction of their sattva (9); the remaining part of the chapter (10–16) is about the purification of several of the substances mentioned.

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Chapter ten is concerned with the extraction of the essence (sattvapātana) of several substances. It is necessary to extract the sattvas of vairānta, kānta, sasyaka, mākṣika, etc., because these essences can be assimilated, in contrast with the substances themselves. Candrodaka (2) and śailodaka (3) are referred to. The sattvas are described, together with their uses.

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Chapter eleven deals with the nirvāhaṇa of the bījas, i.e., their transfer to the mercurial preparation, resulting in its colouring. Śṛṅkhalābīja is described (6–7).

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Chapter twelve gives an account of the methods employed to achieve a thorough mixing of the bīja and the mercurial product (dvandvamelana).

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Chapter thirteen describes the preparation of a saṃkarabīja (mixed bīja) or mahābīja, several varieties of which are distinguished. Sixty-four of these are referred to.¹⁶⁵

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Chapter fourteen describes the digestion (jāraṇa) of these saṃkarabījas after adding them to the mercurial product. The māraṇa of mercury, leading to the product called khoṭa, is also dealt with.

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Chapter fifteen is about bāhyadṛti and garbhadṛti, which serve to stabilize the product after jāraṇa; this stabilization is called bandha.

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Chapter sixteen is about sāraṇa, a process which renders the product obtained by means of the preceding processes capable of pervading base metals and added and thus transmuting them. Sāraṇa is achieved by means of sāraṇataila. The preparation of this oil is described, along with the instrument used, the sāraṇayantra (11–23).¹⁶⁶ Sāraṇa can also be carried out by means of the ḍamarukayantra (24–25). Pratisāraṇa and anusāraṇa are defined (30);¹⁶⁷ these varieties of sāraṇa increase the transmuting power (31–35).

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Chapter seventeen gives an account of krāmaṇa, which results in the ingredients of the mixture pervading each other on an atomic level (1–2).

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Chapter eighteen is about vedha, a process finally enabling the alchemist to transmute base metals into gold or silver (hemakṛṣṭi and tārākṛṣṭi).

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Chapter nineteen describes the use of mercurial preparations for rasāyana purposes. The rules to be observed before the consumption of a mercurial product are given (2–15);¹⁶⁸ several mercurial products to cure diseases, obtain longevity, or even render the body immortal are described (16–50). The mental state attained is described as rasānanda (49). The symptoms and treatment of the disorder called rasājīrṇa are dealt with (51–58).¹⁶⁹ Some verses extol the wonderful effects of mercurial rasāyanas, which make one equal to Viṣṇu and Rudra (64). The chapter ends with the recipes for amarasundarī guṭikā (65–66), mṛtasaṃjīvanī guṭikā (67–72), vajriṇī guṭikā (73–74), and khecaraguṭikā (75–76).

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The treatise ends with information on the author.

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Sources are not referred to.¹⁷⁰

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The Rasaḥṛdaya is quoted or referred to in the commentary on the Aṣṭamahāmātrā, Basava's Śivatattvaratnākara, the Bhāvaprakāśa,¹⁷¹ Cūḍāmaṇimiśra's Rasakāmadhenu, the Dharaṇīdharasaṃhitā, Govindaraṇa Ṭhākura's Rasasaṃgrahasiddhānta, Gulrājśarmamiśra's commentary on the Āyurvedaprakāśa, Hariprapanna's Rasayogasāgara, Harīśaraṇānada's Kūpīpakvarasanirmāṇavijñāna, Hāzārīlāl Sukul's commentary on the Rasaratnasamuccaya, Khare's commentary on the Rasaratnasamuccaya, Mādhavācārya’s Sarvadarśanasaṃgraha, 172 Nirañjanaprasāda Gupta’s Pārada-saṃhitā, Nityanātha’s Rasaratnākara, the Rasadhātuprakāśa, the Rasatattvavivecana, Rāmacandra’s Rasendracintāmaṇi, Somadevaśarman’s commentary on the Āyurvedaprakāśa, Vāgbhaṭa’s Rasaratnasamuccaya, 173 Viṣṇudeva’s Rasarājalakṣmī, and Yādavjī Trikamjī’s Rasāmṛta. The Rasahṛdaya was one of the sources of the Āyurvedaprakāśa, Rasaratnasamuccaya and Rasendrasambhava. A Rasahṛd is mentioned in the Vaidyaśāstrapravartakācāryanāmasamuccaya.

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The author of the Rasahṛdaya is quoted in Gulrājśarmamiśra’s Viśikhānupraveśa-śavijñāna 174 and Trimalla’s Bṛhadyogataraṅgiṇī. 175 Bhagavadgovinda is mentioned as a source in Viṣṇudeva’s Rasarājalakṣmī. Govinda is quoted in Gulrājśarmamiśra’s commentary on the Āyurvedaprakāśa, Hazārīlāl Sukul’s commentary on the Rasaratnasamuccaya, and Somadevaśarman’s commentary on the Āyurvedaprakāśa. The author is referred to as Govinda in Khare’s commentary on the Rasaratnasamuccaya, as (Bhagavad)govindapāda or -pādaḥ in the Āyurvedaprakāśa, Hazārīlāl Sukul’s commentary on the Rasaratnasamuccaya, the Rasendracintāmaṇi, the bhaṣamapiṣṭiprakaraṇa of the Rasoddhāratantra, and Somadevaśarman’s commentary on the Āyurvedaprakāśa, as Govindabhagavant in the Rasendracintāmaṇi, and as Govindabhagavatpāda in the commentary on the Rasataraṅgiṇī and in the Sarvadarśanasaṃgraha.

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A Govinda, either the author of the Rasahṛdaya or the one who wrote the Rasasāra, is referred to as a source or quoted in Māṇikyadeva’s Rasaratnasamuccaya, Rāmarāja’s Rasaratnapradīpa, the Rasakakṣapuṭa, and the Rasakalpa.

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A Govinda, who cannot be but the author of the Rasahṛdaya, is mentioned in the Rasasāra. 176

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The Rasaratnākara (Vādikhaṇḍa), Rasaratnasamuccaya and Rasataraṅgiṇī mention Govinda as one of the Rasasiddhas.

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The author 177

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The last verses of the Rasahṛdaya (19.78–80) contain some information on the author, who calls himself bhikṣu Govinda. 178 The author mentions as his patron king Madana, 179 an alchemist (rasācārya) himself, the lord of the Kirātas, 180 of Somavamśa 181 and Haihaya kula. 182 D.G. White is inclined to locate Govinda’s Haihaya king Madana, lord of the Kirātas, at the eastern extremity (eastern Madhya Pradesh, Orissa) of the sphere of influence of the Kalachuri kings, who traced their lineage back through Haihaya and Yadu to the Moon and therefore considered themselves to belong to the Lunar dynasty (somavamśa). 183

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One of the MSS has an additional verse containing the names of Govinda’s father, Maṅgalaviṣṇu, and grandfather, Sumanoviṣṇu. 184

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Bhikṣu Govinda is by some regarded as a Buddhist, by others as a Hindu. 185 The view that he was a Buddhist rests on very slender evidence, consisting of a reference to the Tathāgata in the additional verse of one of the MSS. 186 The references to Hinduism in the body of the text clearly indicate that Govinda was a Hindu by faith. 187

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Date

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Tryambaka Kāle identified bhikṣu Govinda with the Govindabhagavatpādācārya who was the teacher of Śaṃkarācārya. 188 This identification was based on the resemblance, with regard to meaning, of an āryā of the Rasahṛdaya (1.30) and a verse in one of the works of Śaṃkara, 189 and on references to the author of the Rasahṛdaya as Govindabhagavatpādācārya in the Sarvadarśanasaṃgraha. 190 Kāle’s hypothesis is rejected by part of the later authors on the subject, 191 because it would place the composition of the Rasahṛdaya in the last part of the eighth or the beginning of the ninth century, an age in which alchemy had not yet developed to the stage represented by the Rasahṛdaya.

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Kāle also claimed that Govinda’s patron, Madana, is identical with a king Kāmadeva, who is mentioned in the vaṃśāvalī of the Haihayakula; 192 this king is assigned to the eighth century, which would fit in with the view that the author of the Rasahṛdaya and Śaṃkara’s guru are one and the same person.

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Kāle’s assumptions regarding the identities of Govinda and Madana are arbitrary and unconvincing. The Rasahṛdayatantra cannot possibly date from the late eighth or early ninth century on account of the much more developed state of rasaśāstra in this work, compared with what is found in the works of Vṛnda, Cakrapāṇidatta and Vāgasena. The similarities between the Rasahṛdaya on the one hand and the Rasārṇava and Rasendracintāmaṇi on the other suggest that these three works were composed in about the same period. 193 D.G. White is of the opinion that the tenth or eleventh century is a plausible date for Govinda, in the light of the dates of later treatises that refer back to it. 194

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The lower limit is provided by the quotations in the Rasarājalakṣmī (dating from the third quarter of the thirteenth century), Rasendracūḍāmaṇi, and Sarvadarśanasaṃgraha (dating from the second half of the fourteenth century).

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A commentary on the Rasahṛdayatantra, called Mugdhāvabodhinī, 195 was written by Cathurbhujamiśra. 196

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Authorities and works quoted or referred to in this commentary are: Amara (1.14; 4.24; 11.8; 12.4; 19.23, 36, 61), Anekārtha (1.1 and 2), Bhagavadvacana (1.23 and 25), granthāntara (1.29–30; 3.5; 4.1, 8, 12; 5.7; 14.2; 19.38, 44, 46, 65–66), guror vacanam (1.10), Haima (16.5), Haṭhapradīpikā 197 (1.21), Hitopadeśa (1.6), Mādhavanidāna (10.3), Mañjarī (1.1; 3.19), 198 Nyāyaśāstra (1.24), paribhāṣā (2.3, 4, 13; 6.19; 8.1; 9.1; 16.1; 18.1), Praśnottararatnamālā (1.15), 199 Rasamañjarī (1.2 and 3), Rasaratnākara (1.1, 2, 3, 6), Rasasaṃketakalikā (2.5), Rasasāra (2.6), Rasāvatāra (1.11), Rasendramaṅgala (1.3 and 5; 2.3 and 5), Śaktyavatāra (2.3), Saṃketakalikā 200 (1.3), śruti (1.1 and 23), Sūtra (1.7 and 13), 201 Vedāntasūtra (1.9), vedāntavacana (3.28), and Vidagdhamukhamandana (1.3). 202

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Caturbhuja gives, from an unknown source, the following list of Rasasiddhas: Āllama, 203 Bhāluki, Bindunātha, 204 Carpaṭi, Gaja, 205 Ghoḍācolī, 206 Kākacaṇḍīśvara, Kaṇerī, 207 Kaṇṭhaḍī, 208 Kāpālika, Kapālin, Khaṇḍin, 209 Koraṇṭaka, 210 Manthānabhairava, Nāgadeva, 211 Nirañjana, 212 Nityanātha, Prabhudeva, 213 Pūjyapāda, 214 Siddhabuddha, 215 Siddhapāda, 216 Surānanda, Thiṇṭhinī, 217 and Yogin 218 (ad 1.7). 219

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A long list of vāsanausadhis is found in the comments ad 3.4. This list mentions: 220 abhracandrā, 221 ahilocanā, ajamārī, alambuṣā, aparājitā, apattrā, bṛhatī, caṇakāyāsī, citraparṇī, dantī, dhānyā, garuḍī, gojihvikā, halinī, haṃsapādī, hemapuṣpikā, īśvarī, jalacakorī, jalajā utpalī, jalamūlaka, jalapippalī, jalapūrvāmbusitā, 222 jālini, jalodbha-vāpāmārga, kapoṭī, kapotikī, kṣīrikā, kumārī, kumbhikā, kurkurī, lavaṇā, māṃsī, māṇḍūkī, mārjārapādikā, meghanādā, meṣikā, mīnākṣī, mohinī, mūrti, muśalī, nāginī, nandinī, pāṣāṇabhedikā, prasāriṇī, rasacandraukasa, 223 śārivā, sarpasugandhikā, śikhā, śikhipādī, sitajaṅghā, sthalajā padmā, śukanādā, svara, triparṇikā, tulasī, ugrā, upāmbu, uttamā, vajrakandaka, vanamālā, vanārjakā, varāhī, 224 vāribhūtā samaṅgā, 225 vāyasī, vidārī, vṛddhā, vṛścikālikā, and yavacīñcā. 226

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Outstanding (Rasa)siddhas referred to are Nityanātha (3.17; 5.36; 19.77) and Vī-ranātha (3.17). 227 Nāgārjuna is mentioned as a Yogīndra (19.70).

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Caturbhuja's commentary abounds in anonymous quotations. 228 He mentions variants of Govinda's text 229 and gives vernacular equivalents for the names of some substances. 230

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Jasavanta Simha, who wrote a Hindī commentary on the Rasaḥṛdaya, regards Caturbhuja as one who had no first-hand knowledge of alchemy; he highlights a number of obviously wrong interpretations. 231

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Caturbhuja is quoted in Hazārīlāl Sukul's commentary on the Rasaratnasamuc-caya. The commentary on the Rasaḥṛdaya is cited in Hariśaraṇānanda's Kūpīpa-kvarasanirmāṇavijñāna, Khare's commentary on the Rasaratnasamuccaya, and the Rasatattvavivecana.

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Caturbhuja mentions in the introductory verses of his commentary that he was a grandson of Hariharamiśra of Kuralakula and a son of Maheśa; he was a brāhmaṇa of Khaṇḍelavāla lineage. Descendants of this lineage live in Jaypur, Bīkāner, and adjacent regions. 232

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This information proves that the commentator on the Rasaḥṛdaya is distinct from Caturbhuja who was the father of Śivadatta, who wrote the Śivakoṣa. 233

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Caturbhuja's quotations from Cāmuṇḍa's Rasamketakalikā and Śrīśailanātha's Praśnottararatnamālā indicate that he cannot be earlier than the sixteenth century.

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A Rasakalpadruma, which may or may not be a work on rasaśāstra, is attributed to a Caturbhuja. 234 A treatise called Aṣṭādaśasaṃskāraḥ by a Caturbhuja is classified as a work on dharmaśāstra. 235 Rāmānanda, the author of a ṭīkā on the Kāśīkhaṇḍa of the Skandapurāṇa, was a pupil of a Caturbhuja. 236

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