E-ISSN:2456-3110

Research Article

Raseshwara Darshana

Journal of Ayurveda and Integrated Medical Sciences

2024 Volume 9 Number 6 JUNE
Publisherwww.maharshicharaka.in

Theory on Raseshwara Darshana

Ashwini C1*, Malavi S2, Vikram S3
DOI:10.21760/jaims.9.6.42

1* Chandaragi Ashwini, Post Graduate Scholar, Department of Rasashastra Bhaishajya Kalpana, Sri Sri College of Ayurvedic Science Research, Bengaluru, Karnataka, India.

2 Shayan Malavi, Associate Professor, Department of Rasashastra Bhaishajya Kalpana, Sri Sri College of Ayurvedic Science Research, Bengaluru, Karnataka, India.

3 S Vikram, Professor HOD, Department of Rasashastra Bhaishajya Kalpana, Sri Sri College of Ayurvedic Science Research, Bengaluru, Karnataka, India.

Ayurveda is closely related to Indian philosophy, particularly the spirit of Darshana. Rasashastra features a unique philosophical system known as Raseshwara Darshana. This philosophy differs from other Darshanas in that, while all three Darshanas generally believe that Mukti (liberation) is achieved only after death or through Samadhi (meditative absorption), Raseshwara Darshana does not accept this concept. Instead, Raseshwara Darshana holds that Mukti can be attained while still alive by achieving Pindastairyam through the practice of Paradaseva. Parada, considered the best Rasayana (rejuvenative), is believed to increase life longevity. However, since the body cannot tolerate excessive Parada in its raw form, it must undergo appropriate Samskara (purification) to make it suitable for use.

Keywords: Darshana, Raseshwara Darshan, Hara Gouri Sristi, Rasa Rasayana

Corresponding Author How to Cite this Article To Browse
Chandaragi Ashwini, Post Graduate Scholar, Department of Rasashastra Bhaishajya Kalpana, Sri Sri College of Ayurvedic Science Research, Bengaluru, Karnataka, India.
Email: 		Ashwini C, Malavi S, Vikram S, Theory on Raseshwara Darshana. J Ayu Int Med Sci. 2024;9(6):268-273.
Available From
https://jaims.in/jaims/article/view/3497

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2024-04-13 2024-04-21 2024-04-29 2024-05-06 2024-05-24
Conflict of Interest Funding Ethical Approval Plagiarism X-checker Note
Authors state no conflict of interest. Non Funded. The conducted research is not related to either human or animals use. All authors have accepted responsibility for the entire content of this manuscript and approved its submission.

© 2024by Ashwini C, Malavi S, Vikram Sand Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

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Introduction

Ayurveda and Indian philosophy have developed with the same pearls of wisdom - Dukhanivrutti (complete irradiation of misery). Therefore, we find Ayurveda is largely related to Indian philosophy. The spirit of the Darshana is the fundamental basis on which this applied science of Ayurveda has developed. While describing the importance of study of literature, Sushruta has quoted that "Only one science is not sufficient and knowledge of contemporary science is also very essential" This suggests the importance of the study of Darshanas. As without any philosophical background, the knowledge of Ayurveda is incomplete.

Etymology and Definition

The word Darshana is derived from the Sanskrit root - 'Drush" and "Lut' Pratyaya. Drush - related to see objects & Lut - sense of instrument. Therefore, Darshana can be defined as the instrumentality of some medium, something can be seen.

Vyapakata of Darshana

Actually Darshana is considered as Vishesha Gnaana (special knowledge). So, it can be considered as Vignaana or science, there is no limit for science on this world, all the living and nonliving materials are included under the term Vignaana. So Darshana gives the knowledge about the world. So, it can be told that Darshana as the essence of all types of knowledge or it's the Mulatattwa or Samgraha.

Utpatti

The main aim behind the origin of Darshana Shastra is "Nivrutti of Dukhasamanya and Prapti of Sukhasamanya and finally to attain Moksha" So, it's told that "Darshana is the Shastra which explains or which shows the way to attain Samsaarika and Paralaukika sukha".

यद् अभ्युददिकं चैव नैकमेव च ।
सुख साधयितुम् मार्ग दर्शयेत् तद्धि दर्शनम् ॥

Importance of Darshana & similarities with Ayurveda

1. The Darshana Shastra was very much vogue during the Vedic period, its concepts and fundamentals had much impact on the scholars and science of that time. Although there are many similarities, Ayurveda has still retained its originality.

2. Darshana uses its concepts for Moksha and Ayurveda for the welfare of mankind (Chikitsa).
3. The methodology and principles of Darshana are immensely scientific in nature and have become more applied and extensive in Ayurveda.
4. Darshana thought begins from the origin of universe and of Ayurveda also. E.g. Karya Karana Vada In Ayurveda the Chikitsa is being discussed in terms of Karya-Karana-Sidhantha basically Shatkarma which is the base of of Shatakaryavada.

Number of Darshanas

As per Tarka - 363 Darshanas

1. Kriyavadi - 180
2. Akriyavadi - 84
3. Sarvadarshana Sangraha - 15

Sarvadarshana Sangraha

It is a collection of all the Darshana/philosophical literature available in Indian Philosophy which were collected and interpreted by Acharya Sayana Madhava. The Sarvadarshana Sangraha contain all that a man is required to know as the fundamental principles of different systems and a short glimpse of traditional discussion making use of all the logical instruments such as Intellectual argument, fallacies etc.

In this Darshana, during 9th century, 16 Darshanas were enumerated namely Charvaka, Boudha, Arhata, Ramanuja, Poornaprajna, Nakuleesha, Paashupatha, Shaiva, Pratyabhigina, Raseshwara, Aulookya, Akshapada, Jaimini, Panini, Sankhya, Patanjala, Shankara. Ultimate aim of each Darshan is to achieve Moksha.

In Ayurveda, the aim is explained under 4 categories Dharma, Artha, Kama and Moksha, Ayurveda also, incorporates Shad-Darshanas to establish the goal of Moksha. This Philosophy and Ayurveda was followed since the Vedic period. Later on, as there was a change in environment, and also there was diminish in the quantity and quality of natural products and medicinal value in the universe, thus there was a development and incorporation in new trends in the system of medicine. This trend started during 6-7 century and it reached its peak stage during 12 centuries. This development was under separate treatise called as Rasashastra and also Acharyas have developed separate philosophical touch to this particular subject and named as Raseshwara Darshana.


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During 10-11 century a treatise by name Basavarajeeyam which was written by Shri Neelakanta Koduru Basavaraja who belongs to Siddha Rudra Sampradaya especially Veerashaiva Lingayath Sampradaya. In this he mentions the classics according to different Yugas.

रस दर्शन or रसेश्वर दर्शन

As all the Darshanas aim at achieving Moksha, by having faith in god (Ashtika Darhana) or without having faith in god (Nashtika Darhana). Rasa Darshana also aims at achieving Moksha and say that this target of Moksha is only possible when the person is having a good healthy materialistic body and Satwika Mana. So, it's told in Rasarnava,

षट् दर्शनेऽपि मुक्तिस्तु दर्शिता पिण्डपातने ।[1]

करामलकवत् सापि प्रत्यक्षं नोपलक्ष्यते ॥

तस्मात्तं रक्षयेत् पिण्डं रसैश्चैव रसयनैः।[2]

अपरे माहेश्वर परमेश्वर तादात्म्यवादिनो अपि ।[3]

पिण्ड्स्थैर्य' सर्वाभिमता जीवन्मुक्ति रोतस्यार्त' इत्यस्थाय ||

पिण्डस्थैर्योपाय' पारदादि पद वेदनीयम, रसमेव संगिरन्ते

Even all the Darshanas shows the path to attain Mukti, they finally say that, this is possible only after death. But this theory is false when we see above word Karaamalaka. It says that to do Moksha Sadhana, the strong good healthy body is needed. Only then one can do Sadhana and attain Moksha.

इति धनशरीर भोगान् मत्वा नित्यान्सदैव यतनीयम् ।[4]

मुक्ता सा च ज्ञानं तच्च अश्यासात् स च स्थिरे देहः

In Rasa Hridaya Tantra, 's toll that, to attain Moksha, one should give up Dhans and Bogopathogs of Sharirs. And one should always think about Moksha Margs. This is possible only through Gyana. Cintana is possible only through Abhysasa and Satataabhyasa is only possible to those persons who are having Sthiradeha or strong body and mind.

रसेश्वर दर्शन

Definition of Darshana

Darshana is the word which is formed by Tat the and applying Fe wearer to it. The common and special meaning of Darshan is "through which one can see. In other words, it can be said as "दृश्यते अनेन इति दर्शनम् ।

That is the things which are present in Prakruti and in अध्यात्म जगत् are very minute, which cannot be seen through bare eyes. So Darshana word gives a hidden meaning "that which helps to understand the world as well as its Utpatti and the way to attain Moksha is called as Darshana.

How to make non-eternal physical body to eternal?

षट कौशिकस्य शरीस्य अनित्येपि रसाभ्रक पदाभिलप्य हरगौरी सृष्टिजातस्य नित्यत्वोपपत्तेः ॥[5]

तथा च रसहृदये, ये च अत्यक्त शरीरा हरगौरीसृष्टिजां तनुं प्राप्ताः ।

मुक्तास्ते रससिद्धा मन्त्रगणाः किड़करो येषाम् ||

The body which is non-eternal can be made eternal by using the products of Shiva (Rasa) and Parvati (Abhraka). i.e., by using these, the Sharira which is composed of Shad Kosha (Twak, Rakta, Mamsa, Meda, Asthi, Majja) becomes Nitya.

In R.H.T it's said that one who gets the Sharira produced after Milana of Hara and Gauri i.e., (Rasa and Abhraka). Remains immortal and get Mukti.

संस्कारस्य परं पारं दत्तेऽसौ पारदः स्मृतः ।[6]

Parada is regarded as the basic reason to attain Moksha.

अभ्रकस्तव बीजं तु मम बीजन्तु पारदः ।[7]

अनयोर्मेलन देवी मृत्यु दारिद्र्य नाशनम् ॥

It says that that Parada has come from Shiva and Abhraka from Gauri

देवदैत्यमुनिमानवादिषु बहवो रससामर्थ्याद्दिव्यं देहमाश्रित्य जीवन्मुक्तिमाश्रितः श्रूयन्ते रसेश्वर[8]

सिद्धते-

देवाः केचिन्महेशादयः दैत्याः कायपुरस्सराः ।

मुनयो बालखिल्यद्द्याः सोमेश्वरादयः ॥

गोविन्दभगवत्पादाचर्यो गोविन्दनायकः ।

चर्वरः कपिलो व्याली कपाली कन्दलायनः ॥

एतेऽन्ये बहवः सिद्धाः जीवन्मुक्त्याच्चरन्ति हि ।

तनुं रसमय प्रप्य तदात्मककथाचनाः॥ इति

By seeing above Sloka, one will get convinced about Rasa and Abhraka. Further, lord Shiv Parvati while discussing about Karma Yoga that is,

कर्मयोगेन देवेशी प्राप्यते पिण्डधारणम् ।[9]


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रसश्च पवनश्चेति कर्मयोगो द्विधा स्मृतः ॥

One can attain Sthiradeha by means of which is of 2 types, as Rasa and Vaayu. Further

मूर्च्छितो हरतिव्याधीन् मृतो जीवयति स्वयम् ।[10]

बद्धः खेचरतां कुर्यात् रसो वायुश्च भैरवी ॥

मूच्छित्वा हरति रुजं, बन्धनमनुभूय मुक्तिदो भवति ।[11]

अमरीकरोति स्मृतः कोऽन्यः करुणाकरः सूतात् ॥

Both Rasa and Vayu cures diseases when they are Murchita, gives life when they impart Khecaratwa

when they are Baddha.

Features of Parada in each state

मूर्च्छित पारद स्वरूप

नानावर्णो भवेत्सूतो विहाय पनथापनम् ।[12]

लक्षणं दृश्यते यस्य मूर्च्छित तं वदन्ति हि ॥

मृतपारद स्वरूप

आर्द्रत्वं च घनत्वं च तेजो गौरवचापलम् ।[13]

यस्येतानि न दृश्यन्ते तं विद्यान्मृतसूतकम् ॥

बद्ध पारद स्वरूप

अक्षतश्च लघुद्रावी तेजस्वी निर्मलो गुरुः ।[14]

स्फोटनं पुनरावृत्तौ बद्ध् सूतस्य लक्षणम् ॥

It is said that Rasa Siddhi gives Sthira Deha but how to achieve the Rasasidhi is the question. For that 18 Samskaras are explained. Ancient Acharyas who has successfully done this have explained the procedures of 18 Samskaras.

Govinda Bhagavatpaadacharya, Sarvagna, Rameshwara and Bhattaraka are some important Acharyas. Further we will get a list of 84 Rasasiddhas in the classics of Rasashastra who had only attained Siddhi but also have written books on Rasashastra.

One should not feel that Dhatu Vaada is the main objective of Rasashastra. Actually, the objective of Rasashastra is "Vedha" and especially Deha Vedha. It is given in Rasarnava the conversing on the subject of Rasashastra goddess Parvati asked Shiva.

लोहवेधस्तथा देवा यदर्थमुपवर्णितः ।[15]

तं देहवेधमाचक्ष्य येन स्यात् खेचरी गतिः ||

O lord!tell me about Dehavedha which gives Khechari Siddhi as you have explained Lord Shiva replies.

यथा लोहे तथ देहे कर्तव्यः सूतकस्तथा ।[16]

समानं कुरुते देवी प्रत्येयं देहलोहयोः||

पूर्व लोहे परीक्षेत पश्चात् देहे प्रयोजयेत् |

Rasa does the same kind of work in Loha as well as Deha. A wise Sadhaka should try first with Loha and then should go for trying or using in Deha Some may ask when Sakahatkara is possible by mere Sacchidananda Parstava Sphurana what is the need of attaining a Divya Deha with much difficulty.

Concept of Kshetrikarana

पाचनं स्नेहन स्वेदो वमनं रेचनं तथा ।[17]

मतानि पञ्चकर्माणि ज्ञातव्यानि भिषम्बरैः ।।

Before administration of Rasaaoushadis the pre treatment to clean the body by Panchakarma procedures like Pachana, Snehana, Swedana, Vamana.

Parada administration without Kshetrikarana, acts like poison. And if administered after Kshetrikarana acts as Rasayana.

For this Acharya Bagavatpada clarifies

यज्जरमा जर्जरितं कासश्वासादि दुखविशदं च ।[18]

यौग्यं यन्नं समाधौ प्रतिहतबुद्धीन्द्रिय प्रसरम् ||

The physical body which gets afflicted with old age, disease can't be used for Samadhi. So, Divya Deha is required.

Now, one may sense an antagonistic dialogue because, they speak of Mukti and at the same time they advocate materialistic pleasures, but the fact is Mukti is the objective for all schools of thought. Whatever may be, Gneya or Agneya; if it's latter, then the subject becomes futile. Just like horns of a rabbit. If the former is right, then how can one enjoy it when he himself is not existing?

For one to be existing, a physical body is an essential prerequisite. So, to enjoy Mukti or Brahma Sakshatkarana Divya Deha is a must. That's why one should aim at achieving the Divya Deha. One should not feel that the concept of Nityadeha is a newer one, because long back the follow of Vishnumatha have knowledge it's by saying....


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सत् चित् नित्य निज अचिन्त्य पूर्णानन्दैकविग्रहम् ।

नृपञ्चायमहं वन्दे श्री विष्णुस्वामि सम्मतम् ॥

This argument can't be condemned because seers like Shanaka has seen directly the eternal incarnation "narasimha" of shri Vishnu. That’s why it's said

आयतनं विद्यानां मूलधर्मार्थकाममोक्षाणाम् ।[19]

श्रेयः परं किमन्यत् शरीरमजरामरं विहायैकम् ||

What is more distinct than having an eternal immortal physical body who is the shelter Vidyas and root cause of attaining Dharma, Artha, Kama and Moksha.

The ability to render one, Ajara & Amara lies in Parada only because

एकोऽसौ रसराजः शरीरमजरामरं कुरुते ।

What else can be told about the abilities of Rasa?

In Rasarnava it's told

दर्शनात् स्पर्शनात्तस्य भक्षणात् स्मरणादपि ।[20]

पूजनाद्वसदानाच्च दृश्यते चविधं फलम् ॥

केदारादीनि लिङ्गानि पृथिव्यां यानि कानिचित् ।[21]

तानि दृष्ट्वा तु यत्पुण्यं तत्पुण्यं रसदर्शनात् ॥

Rasaratna Samucchaya says,

लिङ्ग कोटि सहस्रस्य यत् फलं सम्यगर्चनात् ।[22]

तत्फलं कोटि गुणं रसलिङ्गार्चनद्भवेद् ॥

ब्रह्माहत्या सहस्राणि गोहत्याश्चायुतानि हि |

तत्क्षणाद्विलयं यान्ति रसलिङ्गय दर्शनात् ॥

स्पर्शनात् प्राप्यते मुक्तिरिति सत्यं शिवोदितम्

That is why on should attain Divya Deha by mean of Rasa and then make efforts to achieve Brahma Sakshatkara there by achieving salvation. In this way, Rasadarshana shows the pathway to attain Mukti which is considered as one of the Purushartha.

Discussion

Darshanas are the treasure of knowledge and also the gateways to achieve salvation. Even though 16 philosophical ideologies are enumerated by various schools of thought, the ultimate aim is said to be Moksha.

Ayurveda also incorporates and believes in achievement of the same. When we see the thought concepts of Darshanas; there are two types of Moksha - Sashareera Moksha & Ashareera Moksha.

This can be discussed as Sashareera Moksha is one which can be compared to healthy living. Only healthy person can achieve the goals of living. Therefore, Ayurveda says "Swasthasya Swaathya Rakshanam Aaturasya Vikara Prashamanam". Ashareera Moksha is the one where Aatma becomes one with Paramatma and Punarjanma is made static.

Raseswara Darshana is such a blend of Sashareera & Ashareera Moksha concepts which shows the pathways to be healthy during one's lifetime and also to do Saadhana. It also helps us to achieve it without any obstacles of Jaraa, Vyadhi & also guides the way towards Moksha.

Conclusion

Raseswara Darshana is the scientific based philosophical preaching from our ancient scholars to the human society to achieve the aim of their life and ultimately to become one with Paramatma. Complete incorporation of the subject Darshanas will be a boon to our society to lead happy, healthy, hassle free humanitarian life. By this one can also rest in peace after their lifetime.

References

1. Dixit SK, Pandit Taradatta P, editor, (Ed 4).Rasarnava by Tripathi Indradeo, Chapter 1, Verse 12. Varanai: Chaukhambha Sanskrtit Series Office,2001; p 3.

2. Dixit SK, Pandit Taradatta P, editor, (Ed 4).Rasarnava by Tripathi Indradeo,Chapter 1, Verse 10. Varanai: Chaukhambha Sanskrtit Series Office,2001; p 3.

3. Madhavacharya, Sarvadarshana Samgraha, Edited by Dr Umashankar sharma, 'Rishi', Reprint edition 2008, Chaowkhammba Vidyabhawan, Varanasi, 9th Chapter, Page no 322.

4. Shrimad Govinda bhagavatpadacharya, Rasa Hridaya Tantra, Mugdhavabhodhini commentory of Chaturbhuja Mishra, Translated in to Hindi by Acharya Daulatarama Rasashasti, 1" Edition 1989, Chaukhambha Orientalia Varanasi, Chapter 1, 11th shloka, Page no 8.


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5. Shrimad Govinda bhagavatpadacharya, Rasa Hridaya Tantra, Mugdhavabhodhini commentory of Chaturbhuja Mishra, Translated in to Hindi by Acharya Daulatarama Rasashasti, 1" Edition 1989, Chaukhambha Orientalia Varanasi, Chapter 1, Verse 7, P 6.

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8. Madhavacharya, Sarvadarshana Samgraha, Edited by Dr Umashankar sharma, 'Rishi', Reprint edition 2008, Chaowkhammba Vidyabhawan, Varanasi, 9th Chapter, Page no 326.

9. Dixit SK,Pandit Taradatta P,editor ,(Ed).Rasarnava by Tripathi Indradeo,Chapter 1, Verse 18. Varanai: Chaukhambha Sanskrtit Series Office,2001; p 4.

10. Dixit SK,Pandit Taradatta P,editor, (Ed).Rasarnava by Tripathi Indradeo, Chapter 1, Verse 19. Varanai: Chaukhambha Sanskrtit Series Office,2001; p 5.

11. Shrimad Govinda bhagavatpadacharya, Rasa Hridaya Tantra, Mugdhavabhodhini commentory of Chaturbhuja Mishra, Translated in to Hindi by Acharya Daulatarama Rasashasti, 1" Edition 1989, Chaukhambha Orientalia Varanasi, Chapter 1, Verse 3, P 3.

12. Dixit SK,Pandit Taradatta P,editor,(Ed).Rasarnava by Tripathi Indradeo ,Chapter 11 , Verse 199. Varanai: Chaukhambha Sanskrtit Series Office,2001; p 167.

13. Dixit SK,Pandit Taradatta P,editor ,(Ed).Rasarnava by Tripathi Indradeo ,Chapter 1 , Verse 200. Varanai: Chaukhambha Sanskrtit Series Office,2001; p 167.

14. Madhavacharya, Sarvadarshana Samgraha, Edited by Dr Umashankar sharma, 'Rishi', Reprint edition 2008, Chaowkhammba Vidyabhawan, Varanasi, 9th Chapter, Page no 327.

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