Based on a comprehensive outlook, Ayurveda can be classified into two – one, Ayurveda Sastra and the other, Ayurveda Tantra. Both these are mutually compatible and inseparable. The philosophical side of Ayurveda is Sastra and the practical aspect is Tantra. It is the right mixture of these two that is mentioned in the treatises. Tantra without accepting the Sastra principles need not be fruitful. Ayurveda is classified into Swasthavritta (observance of a healthy) and Athuravritta (observance of an ill) based on its emphasis. The dietary and other regimens meant for the preservation of health and the treatments for the disease are included in the Tantra. Precisely Tantra is the practical approach.

Rasayana Tantra (Rasayana Chikitsa)

Rasayana Chikitsa is included in the eight branches of Ayurveda Chikitsa Tantra (practice or Application). It is said that those who wish to have longevity, memory power, health, intellect, youthfulness, lustre, complexion, colour, good voice, powers of the senses, oratory talent, vigour and complexion should undergo the administration of Rasayana. But the aim of Rasayana Chikitsa is not conquering time or arresting the death. It is to lead ones life comfortably well according to the age and health. Neither the time nor the death – the consumers of the universe – can be arrested by anybody.

By the term “Rasayana” the purification of the Dhatus (basic structural components) – from Rasa to Sukla – and the “Ayana” (path) and the “Asaya” (organs) that stay in conjunction with them, is meant. Here the term Asaya covers all major and minor organs like Amasaya and Pakwasaya. But the result of Rasayana treatment is not complete with the physical purification alone. The senses, mind, intellect etc also need to achieve strength and enhancement. This will purify the “Panchakosa” (the 5 sheaths) (Annamayakosa, Pranamayakosa, Manomayakosa, Vijnanamayakosa and Anandamayakosa) in man. Purity is health and impurity is disease. It is applicable to both the “Adhishtana”(foundation), i.e. the body and the mind.

Every Sastra has two aims. One is “Avasthika” (immediate) and the other is “Atyanthika” (ultimate). As far as Ayurveda is concerned the immediate aim is the preservation of health and the ultimate aim is the attainment of the Purusharthas (the personal persist namely Dharma, Artha, Kama and Moksha).

In the saying “ Ayuh Kaamayamaanena Dharmaartha Sukha Saadhanam” Sukha means both material and ultimate pleasure. In this the ultimate pleasure is attainment of salvation. When a person is freed from disease by treatment and his health is preserved, he is just made fit for attainment of Dharma. From there he is being connected to the Purusharthas by Rasayana. Still, in Ayurveda, the mentioning of Purusharthas is just philosophical and not practical. For that, other methods like Yoga should be adopted. Rasayana just adds to its value. With the usage “ Maharsheenam Rasayanam" it is meant that for those who observe celibacy, Yoga and penance Rasayana gives complete result.

Persons suitable to undergo Rasayana

Rasayana is of two types – Kutipraveshika and Vatatapika. Kutipraveshika needs to be done in specially made Kuti or shelter without direct exposure to light and wind. Vatatapika can be without much compromise to one’s life style. It is also the type of Rasayana, which is meant for people who cannot undergo the strenuous Kutipraveshika. So the former is not a widely practiced treatment method as the process is very laborious. It is said that even Vatatapika Rasayana if observed religiously for long period, will gve the result of Kutipravesika. It can be noticed not just in Rasyana but also in different other practices. For example, the prolonged usage of Matravasti, Vicharanasnehapana and Pratimarsanasya will give the result of Snehavasti, Achasnehapana and Marsanasya respectively.

A person is not eligible to undergo Kutipravesika even if the chatushpadas (the four factors for treatment viz. the physician, the patient, the attendant and the drug). are perfect in qualities. But the mutual trust and rapport between the physician and the patient is the most important factor. Kutipraveshika is not done to person who is unknown to the physician. More over the person who is to undergo the treatment should possess maximum qualities like physical strength, stability and mental control. It should not be done to person with impulsive mind.

My experience with Masters

I do not have the direct experience of Kutipravesika Rasayana. Instead, the authenticity of this article is from what I heard about it and the experience of certain Vatatapika Rasayana treatment done under the supervision of the Guru Brahmasri Poomulli Neelakantan Namboodiripad (Thampuran). The Rasayana treatment, heard recently done was by Vaidyamadhom Valiya Narayanan Namboodiri (Valiya Acchan Thirumeni). It was he who restored Rasayanachikitsa and Vastikriya (enema treatment) which were almost extinct at one time, in the practical field. Vasti treatment, which was erased from the practical field a few decades ago was revived and put again into practice by the combined effort of Vaidyamadhom Valiya Acchan Namboodiri and Kuttancheri Mooss. Vaidyamadhom taught this technique to his disciples and to the next generation of his family. Though Kuttancheri Mooss had disciple strength, there had no physicians in the family to continue with. Thus it ended up there. Over centuries Ayurveda survived by losing and gaining many of it’s parts, but it never lost its continuity.

The “Amalaka Rasayana done to Poomulli Vasudevan Namboodiripad, the elder brother of Thampuran, was under the supervision of Vaidyamadhom Valiya Acchan Namboodiri and the able participation of his son Vaidyamadhom Narayanan Namboodiri. Thampuran also attended the treatments. It was at that time Thampuran expertised Kutipraveshika.

History mentions Tapasviji Maharaj as one individual who underwent Kutipravesika in this century. It is believed that he lived for 185 years. It is also heard that in 1937 at Allahabad, Sivabalayogi administered Kutipravesika to one Madan Mohan Malavyaji. But the course could not be completed.

In Rasayana, Amalaki (Indian gooseberry) is the excellent. Amalaki is given the status of prime Rasayana as “Amalakam Vayastapanaanaam”.

Thampuran opines, Rasyana is Amalaki. It should be understood in the right sense he meant. Thus there is no need to doubt the use of other Rasayanas.

In Rasayana Adhikara (chapter dealing with Rasayana), Brahma Rasayana is mentioned as the first and the foremost. Its importance is in the combination of Amalaki and Hareethaki. That must be the reason for the detailed mentioning of Hareethaki and Amalaki in Charaka Samhita just before the Brahma Rasayana recipe. In that the Hareethaki does the purification and the Amalaki does the nourishment comparatively. Except Veerya all other qualities are same in both. As Hareethaki is hot and Amalaki is cold potency, it sustains “Agnishomeeya”, when combined i.e. the equilibrium of Pitha and Kapha.

The scriptural saying, "Agni Shomou Mahabalaou" has a wide range of meaning and applicability and it is also the causative factor for the universal evolutionary principle ie. Creation, Sustention and destruction. Agni and soma are the two opposite forces, being inseparable and invariably associated. Therefore in Yagnas (Ritual performances) the word "Agnishomabhyam" is used in dual sense. The objectivity of beings is brought only in the union of these two. In Soma Yaga a special "Pasualambhana" (Animal sacrifice) is offered for Agni and Soma. The Veerya (Potential power) of Agni and Soma are extremely opposite. Agni is Ushna (Hot) and Soma is Seetha (Cold). Agni and Soma are termed Pitha and Kapha in Ayurveda. Pitha and Kapha are inactive by themselves. They become active, in contact with the active agent Vayu. This Vayu is termed as Vata.

Time for Rasayana

Vasanta and Sarath (Spring and Autumn) are the suitable season for Rasayana therapy. They are called Sadharanakala (normal seasons). Normal seasons are advisable for all other treatments too.

Classification of Rasayana

Based on the aim Rasayana has also three more classification - Kamya, Naimithika and Ajashvika. Pranakameeya and Medhakameeya are included in Kamya. Naimithika is curative. Ajashvika is that which brings the benefit of Rasayana by regular use in the long run. Hence, it is understood that both a healthy as well as a diseased person is eligible for Rasayana. The description of Rasayana Tantra is Very minimal in Ayurvedic treatises. Application of Rasayana Tantra is possible only if a concrete treatment plan is made basing firmly in the scientific principles (Sastras). No doubt, a clear understanding of Sastra is the most essential factor in this process without which a Rasayana Vidhi, giving importance only to the practical aspect, will end as failure.

The treatment style in the Kuitpravesika done to Poomulli Vasudevan Namboodiripad by Vaidyamadhom was self-moulded from his clear understanding of principles. In all treatments, not just in Rasayana, the scientific way needs to be completely followed. For example the treatment for Prameha (Diabetes) is elaborately explained in the scriptures. But while giving treatment to a Pramehi (diabetic patient) it becomes completely individualistic. The treatment is decided separately to each individual with the same disease, considering the factors like constitution, health, age, stage of the disease etc. The practical method is to select the appropriate medicine for the patient, to decide the course and to combine it based on the principle.

Kutipraveshika Rasayana Procedure

Four and a half months are required to complete a Kutipraveshika. Prior to the main treatment Snehana, Swedana and Sodhana should be done. About two months will be required for these procedures. One month should be spent in the shelter with administration of Rasayana followed by one month’s Pathya (discipline). It will take another fifteen days for the person to come back to healthy state.

The result of Rasayana cannot be expected unless Sodhana treatment is undergone. Devoid of which, Rasayana treatment would be a futile effort as if a dirty cloth is put in die for colouring, without washing. The Sodhana treatment is supposed to be done only after completing the Purvakarmas - Snehana (Oleation) and Swedana (Sudation).

Therapy and the individual

The Purvakarmas, Sodhana and Rasayana that are best suited to the individual and the disease are to be decided. All Sodhana therapies are not required for every individual. The best suited to the person needs to be done. Vasti is to be given prime importance in the Sodhana therapies done before Kutipravesika. Because the metabolism of the body is controlled by Rasayana. Vata is the Dosa, which makes the deterioration faster. Vasti is the specific treatment for Vata. Basically, treatment policies are two - Brimhana (nourishing) and Langhana (reducing). Rasayanas are Brimhana in general. Therefore, Sodhana therapies aiming at the same objective should be given preference. Vasti, being the treatment for Vata does Sodhana but never Langhana instead, it does Brimhana, especially, Sneha Vasti.

In Yoga Sadhana, Udyanabandha is an excellent practice. Always it is done combining with Pranayama. The physical experience of Udyanabandha of Yoga and Vastikriya of Ayurveda are the same. One who has practically experienced both can only feel it. In the description of Udyanabandha it is said "Mrityumadangakesari" means Udyanabandha is the lion that destroys its enemy the death, which is compared to a wild elephant. It is possible because Udyanabandha arrests the degenerative process. Here also, the normalcy of Vayu is to be understood. As Vasti has the power to arrest the changes, it should necessarily be done just before Rasayana because both are done with the same objective. Moreover, Vasti being treatment for Vata, which is the life force, has got prime importance in Sodhana.

As per the scripture - "Vasti Chikitsardham Iti "- Vasti is half of the whole treatment. In another context it is said " Sarve Chikitsa Hi Tu Vastireke" - Vasti is only the treatment. These saying cannot be ignored. There fore it would be appreciable to take at least a full course of Yoga Vasti (8 Vastis) before Kutipravesika.

Construction of Kuti

Kuti (shelter) should be constructed in a place well ruled and freed from disturbances. The place having water flow down to east or north direction should be selected. The shelter needs to be constructed in Vastu lines. It can be constructed either in circular or square shape with three 'Garbhagrihas' (inner homes). It should not be very tall, long or low. The style of construction is as told " Thrigarbham Sookshmalochanam". Only one roof is needed for three Grihas. The wall should be thick. The most important point in the construction is 'Ritu Sukha' that means heat, cold and light should be adequate. The seasonal changes outside should not affect the Kuti inside. Hence, it is understood that all other explanations about Kuti focus into Ritu Sukha. For that, it should be designed by a Vastu expert. The floor smeared with cow dung is preferable. The Kuti should be surrounded by compound wall, having lot of trees and herbs grown in the compound. The outer Griha should have its entrance in east, the centre Griha should have the entrance in west and the inner one should have the entrance in north. It is designed so because north is the conceptual abode of Lord of Medicinal herbs. Also one can easily enter the inner house clockwise. There is another opinion that the inner one can also have the entrance in east. Whatever may be the style it should be in such a way that there will be only minimum exposure to light and wind.

The Yogamatha explained in Yoga Sastra is more or less similar to the Kuti told for Rasayana. Also in the construction of Soothika Griha (Maternity home) Ritu Sukha is well emphasized. It has some resemblance with Kuti. None other than the physician and patient should be allowed to enter the shelter during the course of treatment. Toilet and washing facilities should be there inside the shelter. Only warm water should be used for all needs. If needed, a believable attendant can be employed. The physician should either stay there or come and visit the patient quite often. The regimens decided by the physician should never be disobeyed. I have heard that the treatment was discontinued once by Vaidyamadhom as one day he saw a banana peel in the room. The reason was he lost faith in the patient.

The Kutipravesika done for Poomulli Vasudevan Namboodiripad

For the Rasayana treatment given to Poomulli Vasudevan Namboodiripad shelter based on Vastu was not constructed. It was done in a similar kind of room at the entrance of their traditional bungalow. Namboodiripad who suffered from Prameha (diabetes) was
administered with Amalakarasayana. Snehapana is not advisable in Prameha. At the same time Snehapana cannot be avoided too. Hence Puraanaghrita was used for Snehapana. It could be taken only in very small quantity. Moreover, it had very horrible smell too. He who could consume 500 ml of Ghee during normal Snehapana could hardly take less than half of its quantity Puraanaghrita. After Snehapana, Swedana was done followed by Sodhana procedures. Purgation was done with drugs of the formulation starting with “Hareethakim Amalakim..”. After that, seven days Samsarjana procedures were done with 'Yavaanna' and after he became strong enough he was taken to the shelter. I remember being told that Rasayana was given in the quantity of food twice a day. As Anupana plenty of milk was also used. Milk is very important during administration of Rasayana. It enhances the effect of Rasayana. It is instructed in Amalaka Rasayana to take plenty of milk. Being a special instruction, here it outlives the theory "Sarvam Amlam Payasa Saha Viruddham" - i.e. all sour is contraindicated with milk. Moreover Amalaka is not a Pitha aggravating drug. The patient was not given any food. The reason must be that there is no mention about food in Amalaki Rasayana. Though the formulation is slightly different, Charaka instructs to avoid food in Amalaki Rasayana. This must be the reason for not giving food to him. Similarly Nagabala Rasayana is also advised to be taken avoiding food for one year. Only milk is recommended in Nagabala Rasayana. It is a law that while taking Amalaka Rasayana cold water should not be touched even with hands. Therefore, only warm water was used for all purposes. There was no bathing. Instead sponge bath was allowed. Five days after commencement of Rasayana the patient started vomiting excessively. There was blood stains. In faeces too, blood was found. Normally, every one will vomit. It happens due to the non availability of accustomed Rasas (tastes) and serving the unaccustomed. Though the treatment became a controversy, disregardingly treatment was continued. After four days the vomiting subsided and normal state was reached. Motion examination was done regularly every day. Early morning sample of motion should be examined. Correct details can be traced out only if the motion is kept in water. Other wise due to reaction with air outside it becomes black and rough. It is then difficult to trace out. Initially, the samples were normal. Motion started loosening after fifth day. By the eleventh day, it was white in colour and was very much lubricated. It was continued for one month. The rest period was started next month. Rasayana was stopped and other regimens were continued. During rest period boiled Shashtika rice (Navara rice) was taken with milk. In the last fifteen days occasional relation with the external atmosphere was made. Occasionally gazing through the window and at the mirror the regimens were attuned to that of Vata and Atapa (air and light). The suitable diet for that self was also gradually introduced. On the tenth day after treatment, an “Avadhuta” happened to come to the house. Standing at the entrance he stared at Namboodiripad, who was standing in the verandah at the entrance of the bungalow, with out winking the lids. When asked the reason for staring he replied that he had never seen such a beautiful structure and the lustre of the face till then that shines like sun. He who suffered from diabetes got relief from the disease and lived for a long time. At the time of death his age was more than seventy. Still he was not much affected by graying of hair or wrinkles.

It is believed that from the eleventh day of the administration of Amalaka Rasayana, the hair, teeth and nails will gradually fall off and new ones will appear. But there is no knowledge that thus happened in the case of Poomulli Vasudevan Namboodiripad. Once I asked the reason, for that, to Thampuran. He replied that “only which need to change, that are bad, will fall off and which need not fall will not fall. In my brother’s case it didn’t happen so”.

The process of preparing Amalaka Rasayana

Properly ripe “Palaasa” tree is cut off leaving the bottom stay. The inner part of this is scraped off to about two feet length and is filled with ripe Amalaki. This is covered with a lid made of Palaasa itself. Then it is fully enveloped with Darbha grass from top to bottom. It is then smeared with mud of lotus pond. Cow dung cakes are put over it and is burnt. When the Amalaki is properly cooked it is taken out. From that, quantity equivalent to that of food is taken, the seeds are removed, mixed with Ghee and honey in different proportions and administered. Milk should be taken as Anupana or after drink.

Somaraji Rasayana

I have heard that Vaidyamadhom Valiya Acchan Namboodiri had administered Somaraji (Karkokilari) Rasayana, to a patient suffering from Kushta, as per the Kutipraveshika procedure. The disease was chronic. There was degeneration/decay and numbness of the toes. After the initial procedures like Sodhana the patient was taken to the shelter and the Rasayana administration was started. After four or five days the patient started vomiting. After two or three times he started vomiting blood. Plenty of Kapha and Krimis (worms) were seen in the vomitus. Every body became tensed, but Vaidyamadhom was undisturbed. His response was that when suitable treatment, after considering the factors like Dushya and Desa, is done, there will not be any chance for any dangers. The treatment was continued, the vomiting gradually subsided and the patient got complete relief. I have heard Vaidyamadhom Narayanan Namboodiri saying the nature of vomiting. Vessels for collecting vomitus were kept in front. But with each vomiting it was as if the patient was bouncing. The vomitus spilled away and stagnated all over the floor. It was unbelievable that a human body can have that much amount of Kapha (phlegm). Lot of Krimis (worms) were also found in the vomitus. Still there had no difficulty to clean the floor. As the Kapha was thick and slimy, all of it coiled around the stick that was kept in the vomitus and turned.

It cannot be said that I have no experience with Vatatapika Rasayana. Administration of Bhringaraaja, Mandookaparni (Karimuthil), Yashtimadhu (Erattimadhuram), Thailam (Ellu), Pippali, Chitraka (Koduveli), Thriphala etc have been done under Thampuran’s supervision and sometimes by me alone. As it is not of relevance here it is not going to be detailed.

Rasayana Kalpana

Almost all regimens of Kutipravesika are to be followed in Vatatapika too. It is true that Kutipravesika is much more strenuous compared to Vatatapika as it is done inside the Kuti. The rules and disciplines of the medicine are common in both. For e.g., in Brahma Rasayana it is told " Yoparundhyattyadaahara " that means special rice Shashtika (Navara) should be taken along with milk at one food timing and Rasayana at the other. That special instruction of the particular formula of Brahma Rasayana is to be followed in Kutipravesika and Vatatapika. Therefore, if complete result is expected the special instruction of Kalpana (medicinal formula) should be strictly followed. Whereas, in certain other formulae, like Narasimharasayana, where no special instruction of food etc is given one can undergo the procedure observing habitual diet and deed. In Narasimharasayana it is told "Swaruchi Bhojana Paana Vicheshtita ". It can be taken by following habitual food, drinks and deeds as well. Milk with rice is a common food even in Vatatapika Rasayana.

Complication and success

Once I experienced complication in a Vatatapika treatment done in an Asthigatavata. Chitraka powder was used mixing with Gandha Thaila. After digestion of Rasayana, milk with rice was given. The same food was given at night as well. Occasionally, just for a change, one or two pieces of boiled special banana were given for dinner. This was also not allowed regularly, as there are chances of black discoloration of stool. Though the patient was not in Kuti he was not permitted to move out. The course of treatment was one month. After ten days, disgusted with his normal diet, the patient ate one Chappathi fried in oil. As a result his mouth was burnt. The treatment was discontinued. The treatment restarted only after the burns were healed.

In another occasion a Kaphonmada patient (Kapha dominant mental disease) was treated with Gulardraka, which is textually prescribed for Sopha (edema), in Rasayana procedure. Though it is not a Rasayana, one would feel only to use it as Rasayana if the procedure is well studied. Rice with milk was the recommended food to the patient. After the full course of one month, the disease was completely cured.

In Rasayana the most important things are the Kalpana (preparation) and the Vidhi (procedure). A decoction made with Amalaki will have palliative effect on the disease and will not act as Rasayana. If it should give the effect of Rasayana it should be prepared and administered according to the prescribed method. The purification of medicine also should be done carefully. Many dangers can occur if Paradasudhi (purification of mercury) is not proper. In such case, the bad effects are not limited to the person who takes it; it may likely to spread hereditarily to the next 2 - 3 generations. Kutipraveshika is also referred to as Kaayakalpa. The importance of Kalpana must be the reason for naming thus.

Rasayanasiddhi

Rasayanas will help to attain Siddhi. “Janma aushadhi mantra tapa samadhija siddhaya:”. Siddhi attained by people is either by birth, with Oushadhi (medicines), by mantras, by penance and by Samadhi only. Among them Aushadhis are Rasayana especially Parada etc. Parada (mercury) should be used only after purification. The purification of mercury is mainly in three ways. “ Murcchana, Maarana, Bandhana”. Among this Murcchana will cure the disease, Maarana will do the effect of Rasayana and Bandhana will give all eight Aishwaryas (Siddhis).

The Pranayama of great Yogis is said to have these three stages and effects. If one continues his Karma, unaffected by the Siddhis, would lead him to Salvation. Yogis do not need Sodhana procedures to undergo Rasayana. They are people who have distanced impurities, both physical and mental. Yogis practice Pranayama (Nadisudhi) and Shadkarmas mainly for cleansing. The Sodhana (purification) with Shatkarma in Yoga are very similar to Panchakarma therapy in Ayurveda.

“Labhopayohisastaanaam Rasadeenam Rasayanam". It should be done in young age and in middle age. Due to poor digestive function, poor physical strength and inability to tolerate the strain makes the process difficult and the result as well to the children and age old.

“ Satyavaadinam akrodham adhyatma aravanendriyam
Santam Sadvrittaniratam vidyat nityarasayanam “

Only those who are truthful, angerless, whose mind is focused in spiritual subjects, who is silent, involved in doing good will get the full benefit of Rasayana. These are called Nityarasayana (daily rejuvenation).

Rasayana have the power to relieve one from sins

The statement "Srimannirdhootapaapma…." in Narasimharasayana attracts special attention. It is said Narasimharasayana destroys all sins. In ancient times mostly Yogis and Kings used to undergo Rasayana treatment. Yogis have lesser risk in undergoing the course. Narayanji Maharaj, the Yoga Guru of Thampuran, spent long time in places of Himalayas uninhabited by human, for penance. There was no possibility to have rice with milk or other accustomed food. He spent life there depending on fruits and tubers. He had clear knowledge of the availability of such and such fruits in such and such places. He used to say Thampuran about the Rasayana qualities that they possess and their benefits. He attained Samadhi at the age of 107. Likewise Sivagiri Baba observed severe Sadhana in Himalayas for 25 years. His Samadhi was at the age of 138.

Yogis undergo Rasayana therapy to enhance their power in penance. Their aim is only Athyantika ie. Salvation, but not Avastika.

All Rasayanas are Vajeekarana (aphrodisiac). But all Vajeekaranas are not Rasayanas. Particularly the power and function of the Sukla Dhatu are meant in Vajeekarana. It can happen by "Khale Kapota Nyaya".

Kutipravesika is a treatment no body has dared to do. If the teeth nail etc fall off as told in Amalaka Rasayana and do not come back what would be the plight. The physician should also foresee the dangers and the anti measures for that. He should also make the patient aware of the procedure and complications. Mistakes are likely to occur while deciding the Rasayana according to the individual and according to the patient. For that scientific knowledge is highly essential.

Kutipraveshika is a treatment procedure that was erased from the practical field because of these factors. The time is high to restore these types of treatments, which we have lost.