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:10.5281/zenodo.23492550

DOI

INTERNATIONAL

JOURNAL

OF

DIAGNOSTICS

AND

RESEARCH

An Introduction To Bhishak Kankayana Mentioned in Charaka Samhita and Evaluation of

His Contribution To Ayurveda

Prof. Dr.

Subhash Waghe

1

Abstract

Rishi Kankakayana was a famous physician of the ancient Balhika state (modern-day Baluchistan in Pakistan). The

famous

Indian

epic

Mahabharata

states that unhygienic and undutiful

people

reside

in the

Balhika

state. Famous

Hastinapur King Shantanu’s brother was Balhika. He founded this state. During Alexander the Gre

at's time, this

region was called

Bactria

. As per the Mahabharata, King Shantanu himself was a great physician. Great Ayurvedic

scholars

like

Charaka,

Sushruta,

and

Vagbhatta

quote

medicinal

preparations

made

by

Sage

Kankayana,

such

as

Kanakayana Vati, Kankayana Modaka, Almbushadi Choorna, etc. Many Ayurvedic commentators also quoted them.

This

shows

the

importance

earlier

scholars

gave

to

the

medicinal

preparations

made

by

Acharya

Kankayana.

According to the Charaka Samhita, Sage Kankayana also participated in various symposiums and discussions held

from time to time in the ancient era. He participated in discussions on disease-aggravating aetiology and on the types

of

Rasa

(tastes).

Vata

kala

Kaleeya

Adhyaya

,

and

in

discussions

on

foetal

embryonic

development.

Sage

Kankayana’s presence in almost all ancient Ayurvedic discussions places him among the eminent doctors of the past.

Rishi Kankakayana attended the conclave of rishis (sages) held beneath the mountains of the Himalaya some 7000

years ago to discuss the impact of diseases on human health. His presence at the first-ever ancient conference makes

him a contemporary of Sages like Vishwamitra, Vasishtha, Agastya, etc. Hence, it becomes necessary to explore the

life of the Sage Kankayana and his contribution to Ayurveda.

Keywords:

Brahma, Atma, Vidya

1

Dept. of Rog Nidan, SAM College of Ayurvedic Sciences, Raisen (MP)

–

464 551

Article Info:

Article Received on : 04/09/2026

Article Reviewed on: 10/09/2026

Article Published on : 15/10/2026

Corresponding Author:

Prof. Dr. Subhash Waghe

ORCID ID:

0009

-

0006

-

2776

-

5549

Cite this article as: -

Waghe S. An Introduction To Bhishak Kankayana Mentioned in Charaka Samhita and Evaluation of His

Contribution

To

Ayurveda.

International

Journal

of

Diagnostics

And

Research.

2026Oct20;4(1):180

–

8.

doi:10.5281/zenodo.23492550

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OF

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AND

RESEARCH

Volume : 04

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|

ISSN :2584-2757

180

Introduction :

Kankayana was the famous physician of the ancient

Balhika state. Famous Hastinapur King Shantanu’s

brother

was

Balhika.

He

founded

this

state.

King

Shantanu himself was a great physician. It is likely

that his King Shantanu may have learnt this art of

medicine

from

his

brother

Balhika.

During

the

time

of

Alexander

the

Great,

this

part

was

called

Bactria

.

Now

it

is

called

as

Baluchistan.

The

Atharva Veda also references Balhika desha. Rishi

Kankakayana

attended

the

conclave

of

rishis

(sages) held beneath the Himalaya mountains some

7000 years ago to discuss the impact of diseases on

human health.

[1]

Like other

rishis

, he also wrote a

book

called

‘Kankayana

Tantra’.

We

find

references to medicinal preparations made by Rishi

Kanakayana in various commentaries on Ayurvedic

books

like

Chakradutta,

Vrinda

Madhava

and

Todarmala’s

Ayurved

Saukhyam.

Even

ancient

acharyas

like

Agnivesha

and

Charaka

quoted

Acharya

Kanakayana's

scholarly

views

and

medicinal

preparations

in

their

books

(

Samhitas

).

Hence,

it

is

necessary

to

explore

the

life

of

Rishi

Kankayana and his contribution to Ayurveda.

Aim And Objectives :

Aim

To

review

the

available

classical

references

concerning

Bhishak

Kankayana

and

critically

evaluate his contribution to Ayurveda.

Objectives

1.

To

compile

the

references

to

Bhishak

Kankayana

available

in

the

classical

Ayurvedic literature.

2.

To

examine

his

participation

in

the

scholarly

symposia

described

in

the

Charaka Samhita

.
3.

To

study

his

views

concerning

disease

causation,

Rasa,

Vata

and

embryonic

development.
4.

To

review

the

medicinal

formulations

traditionally attributed to Kankayana.
5.

To

evaluate

the

significance

of

his

contribution

to

Ayurvedic

theory

and

clinical practice.
6.

To

identify

the

limitations

of

the

currently

available

historical

evidence

concerning

Kankayana.

Material And Methods :

The

present

study

is

a

literary

and

conceptual

review

based

primarily

on

classical

Ayurvedic

literature.

Primary

textual

sources

included

the

Charaka

Samhita

and

classical

works

that

preserve

formulations

attributed

to

Kankayana.

The

study

also

considered

relevant

references

from

the

Mahabharata,

Atharvaveda,

and

Matsya

Purana

to

contextualise

the

traditional

association

of

Kankayana with Balhika.

The

Ayurvedic

material

was

reviewed

under

the

following headings:



identity

and

geographical

association

of

Kankayana;


references in the

Charaka Samhita

;


participation in scholarly symposia;


Kankayana's

opinions

on

important

Ayurvedic concepts;


formulations attributed to Kankayana;

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

transmission of his knowledge through later

Ayurvedic texts.

The available evidence was classified conceptually

into

direct

textual

evidence,

traditional

historical

interpretation,

and

inference

to

avoid

attributing

claims

to

Kankayana

for

which

direct

evidence

is

unavailable.

Review Of Literature :

Kankayana was a famous physician of the ancient

Balhika

state.

According

to

the

Mahabharata,

the

Balhika region is bordered by five rivers: Ravi, 2.

Vyas,

3.

Shatadru

(Satalaja),

4.

Vitasta

(Jhelam),

and

5.

Sindhu.

It

also

says

that

unhygienic

and

undutiful

people

live

there.

Kunti’s

son,

Karna,

believes the residents of Shakal city (now Sialkot,

Pakistan) are very bad. He mentioned their eating

habits as they eat beef mixed with garlic and drink

alcoholic

beverages

made

from

jaggery.

[2]

Kankayana

was

the

famous

physician

of

Balhik

Dehsa. However, the Puranas contain no reference

to

Kankayana,

although

many

Ayurvedic

scholars

quote Bhishak Kankayana’s views

.

In the Atharva Veda, also, the residents of Balhika

desha

(state) are labelled as indecent people. In the

Atharva Veda, it is prayed that the microbes of

Tuberculosis may leave the bodies of Indians and

affect the people residing in the Balhika desha.

[3]

In

Charak

Samhita,

it

is

mentioned

that

the

residents of the Balhika state consume food rich in

salt.

It

is

also

mentioned

that,

because

they

consume hot, salty food, residents of Balhika state

suffer from premature greying of hair and hair loss.

It

is

also

mentioned

that

people

of

Balhika

state

consume meat with large quantities of beverages.

According to the Matsya Purana, in the lineage of

King

Bharata,

King

Hasti

was

born

in

the

5th

generation

and

founded

the

famous

city

of

Hastinapura.

One

of

King

Hasti's

sons

was

Ajameedha,

who

impregnated

Doomini's

wife.

From her, Rishya was born, and R

ishya’s grandson

was

‘Kuru’,

who

founded

the

Kuru/Kaurava

Vansha (lineage).

[4]

One

of

King

Kuru's

sons

was

‘Janhu’.

In

the

7

th

generation

from

Junhu,

King

Devatithi

was

born.

His

son

was

Daksha,

and

Daksha’s

son

was

Bhimsena. King Bhimsen had a son named Dilip.

King

Dilip’s

son

was

Pratipa.

King

Pratipa

had

three

sons:

viz.,

1.

Devapi,

2.

Shantanu,

and

3.

Balhika.

Balhika

had

seven

sons,

and

all

of

them

became kings of the Balhika state (

desha

).

[5]

This

Balhika

desha

is

now

called

Baluchistan,

located in present-day Pakistan. During Alexander

the Great's time, this part was called

Bactria

. King

Shantanu’s famous son was Devavrata, also known

as

Bheeshma.

King

Shantanu,

who

ruled

Hastinapura, was an expert in Ayurveda. A saying

went

that

whoever

King

Shantanu

touched

was

cured.

Contribution To Ayurveda

Acharya Kankayana participated in the symposium

on

disease-aggravating

aetiology.

In

this

symposium,

he

interacted

with

sages

such

as

Kashiraj

Vamaka,

Maudgalya,

Sharaloma,

Vayorvid,

Kaushika,

Bhadrakapya,

Bhardwaja,

Hiranyaksha,

Bhikshu

Atreya,

and

Atreya

Punarwasu.

Acharya

Kankayana

holds

that

Prajapati Brahma is responsible for happiness and

pain in the living and non-living worlds.

[6]

Acharya Kankayana participated in the symposium

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on types of Rasas. In this symposium, he interacted

with

sages

such

as

Kashiraj

Vamaka,

King

Nimi

and

Videha,

Mahamuni

Badisha,

Kumarshira

Bhardwaja,

Purnaksh

Maudgalya,

Rajasrshi

Vayorvid,

Kaushika,

Bhadrakapya,

Bhardwaja,

Hiranyaksha,

and

Atreya

Punarwasu.

Acharya

Kankayana

holds

that

Rasas

are

innumerable

because

the

properties,

actions,

and

tastes

of

the

Rasas are also innumerable.

[7]

Acharya Kankayana participated in the symposium

on

Vata Kala Kaleeya

(properties of Vata) Chapter.

In this symposium, he interacted with sages such as

Mahamuni

Badisha,

Kumarshira

Bhardwaja,

Rajasrshi

Vayorvid,

Kaushika,

Bhadrakapya,

and

Atreya Punarwasu. Acharya Kanakayana is

of the

view

that

things

similar

to

the

properties

of

Vata

aggravate

it,

whereas

things

having

opposite

properties alleviate the aggravated Vata.

[8]

Sage Kankayana participated in the symposium on

embryonic organogenesis, as described in Charaka

Sharirsthana,

chapter

6,

verse

12.

Acharya

Kankayana is

of the view that, as the heart is

the

seat of consciousness, the heart develops first in the

embryo.

[9]

Listening

to

the

views

of

other

scholars

at

the

symposium, Acharya Kankayana opines that if the

causes

of

disease

are

naturally

nullified,

then

the

importance of actions will be lost. Lord Brahma’s

son, Prajapti, had created this world of living and

non-living

things

with

immense

determination.

Hence, the creator of this world is responsible for

both grief and joy.

[10]

Kankayan Modaka In Arsha (Piles)

Take

bark

of

Haritaki

(Terminalia

chebula)

in

5

pala

(250 gram) quantity, Jiraka (cumen) 1

Pala

(50

gram),

Maricha

(Piper

nigrum)

1

Pala

(50

gram),

Pipalli

(Piper

longum)

1

Pala

(50

gram),

root

of

Pippali

2

Pala

(100

gram),

Chitraka

(Plumbago zyelenicum) 4

Pala

(200 gram), Sunthi

(dried

ginger)

5

Pala

(250

gram),

Yavakshara

2

Pala

(100

gram),

Bhallataka

(Semocarpus

anacardium) 8

Pala

(400 gram), powder of Surana

(Amorphophallus paeonifolius) 15

Pala

(800 gram)

and make a fine powder of all. Then add jaggery in

double

the

quantity

and

make

10-gram

tablets.

After

consuming

it

take

buttermilk.

This

tablet

enhances

appetite

and

alleviates

irritable

bowel

syndrome

and

anemia.

The

ancient

sage

Kanakayana

invented

and

prepared

this

for

his

students,

who

wanted

to

treat

patients

with

piles

without surgery or cauterisation.

[11] [12]

Kankayan Gutika In Gulma

(Abdominal Lump)

Take

Jivanti,

Jiraka,

Dhanyaka,

Maricha,

Girikarnika,

Ajamoda,

Upakunchi

,

each

in

four

Shana (16 gram) quantity, Hingu in six

Shana

(24

gram) quantity, eight

Shana

(32 gram) quantity of

Sajjikshara

and

Yavakshara,

Lavanpanchaka

and

Trivrutta

. Take sixteen

Shana

(64 gram) quantity of

each

of

Danti,

Shati,

Pushkar,

Vidanga

Dadima,

Shiva,

Chitrak,

Amlavetasa,

Shunthi

.

Impregnate

and triturate the mixture of all the above with the

juice

of

Beejapooraka.

The

mixture

can

then

be

made into tablets. These tablets can be taken with

ghee,

milk,

alcoholic

drinks,

sour

juice

or

hot

water. Sage Kankayana invented this tablet, which

cures

all

types

of

Gulmas.

If

taken

along

with

an

alcoholic beverage, it cures Vatik Gulma. If taken

along

with

cow’s

milk,

it

cures

Pittaj

Gulma.

If

taken along with cow’s urine (

Gomutra

), it cures

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Kaphaj

Gulma.

If

taken

along

with

Dashamoola

decoction, it cures Tridoshaj Gulma. If taken along

with camel milk, it cures Raktaj Gulma. This tablet

also cures heart disease, Sprue, colic pain, parasitic

infestation and piles.

[13]

Alambushadi Choorna

In Amvata (Rheumatoid arthritis)

Made by Kankayana

Take

Alambusha,

Amruta/Guduchi,

Sunthi,

Chitrak, Triphala, Kana/Pippali, and Vrudhdhadaru

in equal quantities and make a fine powder. Ask the

patient

to

take

this

powder

with

buttermilk

or

alcohol,

or

with

Kanji

or

warm

water,

to

remove

Amavata and disorders

of the liver and Spleen.

It

also alleviates the disease Visuchika.

[14]

OBSERVATION

Table No. 1 Kankayana In Nutshell

Sr	Parameters	Results
01	Residence	Ancient Balhika State
02	Parents	Unknown
03	Teacher	Unknown
04	Contemporary Rishis	Dhaumya, Vamadeva, Hiranyaksha, Ashwalayana
05	Ayurvedic Contribution	Kankayana Tantra
06	Famous Medicinal Preparations	Kankayana Gutika Kankayana Modaka Alambushadi Choorna
07	Reference in Ayurvedic Samhitas	Charak Smhita Vangasen Samhita Bhela Samhita Vagbhata Samhita Chakradutta Ayurved Saukhyam

Discussion :

The

medicinal

preparations

made

by

Acharya

Kankayana

are

quoted

by

Charaka,

Sushruta,

Vagbhata, Agastya, Todarmala, Chakradutta and by

many commentators like Nischalkara, Chakrapani

etc.

For

treating

the

disease

Gulma

(Abdominal

Lump), Todarmala states that Acharya Kaknkayana

prepared

a

medicinal

preparation

called

‘Kankayana Gutika’. For treating the disease Arsha

(Piles), Acharya Kaknkayana prepared a medicinal

preparation

called

‘Kankayana

Modaka’,

which

almost

all

scholars

invariably

advocate.

For

treating

the

Aamvata

(Rheumatoid

arthritis),

medicinal

preparation

called

‘Alambushadi

Choorna’

prepared

by

Acharya

Kaknkayana

is

stated by Chakrapani Dutta.

Acharya Kankayana holds that things similar to the

properties of Vata aggravate it, whereas things with

opposite properties alleviate aggravated Vata.

Acharya

Kanakayana

holds

that

Prajapati

Brahma

is responsible for happiness and pain in the living

and non-living world.

Acharya

Kankayana

holds

that

Rasas

are

innumerable

because

the

properties,

actions,

and

taste of the Rasas are also innumerable.

Acharya

Kankayana

holds

that,

since

the

heart

is

the

seat

of

consciousness,

it

develops

first

in

the

embryo.

Acharya

Kankayana

opines

that

if

the

causes

of

disease are naturally nullified, then the importance

of actions will be lost. Lord Brahma’s son, Prajapti,

had

created

this

world

of

living

and

non-living

things

with

immense

determination.

Hence,

the

creator

of

this

world

is

responsible

for

both

grief

and joy.

Issue : 1

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Limitations Of The Present Study :

The present study has several limitations.

1.

A

complete

original

text

of

Kankayana

Tantra

is

not

presently

available

for

direct

critical examination.
2.

Detailed

biographical

information

concerning

Kankayana,

including

his

parents, teachers and precise chronology, is

limited.
3.

The

geographical

identification

of

ancient

Balhika remains historically complex.
4.

Some information concerning Kankayana is

transmitted through later commentaries and

secondary

traditions

rather

than

through

independent

writings

by

Kankayana

himself.
5.

The

formulations

attributed

to

Kankayana

have

undergone

transmission

through

successive

textual

traditions,

and

therefore

textual

variants

may

occur

between

different editions.
6.

Traditional claims concerning the antiquity

of

Kankayana

should

not

automatically

be

equated

with

historically

verified

chronological dates.
7.

Modern

therapeutic

interpretations

of

the

formulations

require

pharmacological

and

clinical

validation

and

should

not

be

inferred solely from classical indications.

Future Scope :

Further

research

on

Bhishak

Kankayana

may

be

undertaken in the following areas:

1.

A critical textual study of all references to

Kankayana

across

the

major

Ayurvedic

Samhitas.
2.

Comparative

analysis

of

Kankayana's

opinions

as

preserved

in

the

Charaka

Samhita

,

Bhela Samhita

,

Vagbhata Samhita

and later compendia.
3.

Identification

and

critical

evaluation

of

manuscripts

that

may

preserve

portions

of

Kankayana Tantra

.
4.

Philological

study

of

the

term

Kankayana

and

its

relationship

with

the

broader

Kankayana tradition.
5.

Historical-geographical

investigation

of

Balhika

and

its

association

with

ancient

medical traditions.
6.

Comparative

study

of

Kankayana's

embryological

observations

and

those

of

other classical Ayurvedic authorities.
7.

Pharmacological

investigation

of

Kankayana formulations.
8.

Experimental

and

clinical

studies

on

Kankayana Modaka, Kankayana Gutika and

Alambushadi Churna, subject to appropriate

ethical and regulatory requirements.
9.

Study

of

Kankayana's

views

on

Rasa

and

their

relationship

with

the

development

of

Ayurvedic pharmacology.
10.

Comparative

examination

of

Kankayana's

principle

of

similar

and

opposite

qualities

with

the

broader

Ayurvedic

framework

of

Samanya and Vishesha.

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Conclusion :

Bhishak Kankayana occupies an important position

in

the

intellectual

history

of

Ayurveda.

Although

detailed

biographical

information

about

him

is

limited and his independent treatise is not presently

available

for

direct

examination,

his

name

and

views

have

been

preserved

in

the

classical

Ayurvedic tradition.

His

repeated

participation

in

the

scholarly

discussions recorded in the

Charaka Samhita

shows

that

ancient

physicians

regarded

him

as

an

important authority. His contributions extend across

several

fundamental

areas

of

Ayurveda.

His

view

regarding

Rasa

highlights

the

importance

of

properties and actions in understanding substances.

His

explanation

of

Vata

aggravation

and

pacification reflects the principle of similarity and

opposition

that

underpins

Ayurvedic

therapeutics.

His view of embryonic development and the early

formation

of

Hridaya

shows

his

engagement

with

Ayurvedic

embryology

and

the

relationship

between the heart and consciousness.

His

therapeutic

legacy

is

equally

significant.

Preparations

such

as

Kankayana

Modaka,

Kankayana

Gutika

and

Alambushadi

Churna

are

preserved

in

later

Ayurvedic

literature

and

demonstrate

the

practical

dimensions

of

the

tradition attributed to him.

Therefore,

Kankayana

should

not

be

regarded

merely

as

an

obscure

name

in

the

Charaka

Samhita

.

He

represents

an

important

ancient

physician

whose

theoretical

opinions

and

therapeutic formulations were sufficiently valued to

be transmitted by subsequent generations of

Ayurvedic scholars.

At the same time, historical claims about his exact

chronology,

geographical

location,

and

authorship

of

the

Kankayana

Tantra

require

further

critical

investigation.

A

balanced

assessment

therefore

recognises both the strength of the textual evidence

for

his

participation

in

Ayurvedic

intellectual

discourse

and

the

limitations

of

the

available

biographical and chronological evidence.

The

study

of

Bhishak

Kankayana

shows

that

Ayurveda's

history

is

not

limited

to

the

better-

known

authors

of

the

surviving

Samhitas.

Numerous physicians whose individual works have

been

lost

nevertheless

contributed

to

the

development of Ayurvedic knowledge through their

observations,

debates

and

therapeutic

innovations.

Kankayana

is

an

important

representative

of

this

forgotten but intellectually significant lineage

References :

1.

Harishchandra

Kushwah

(commentator)

Charak

Samhita

of

Agnivesha

redacted

by

Dridhbala

and

Charak

Sutrasthana

1/5-13,

reprint edition 2016, published by Chaukhamba

Orientalia, Varanasi

–

221001, pg. 8

2.

Ramnarayandatta

Shastri

Pandeya

(editor

and

translator),

Mahabharata,

Karna

Parva,

Chapter

44,

Verse

No.

07,

17

th

reprint

edition

2016,

Sanskrit

text

with

Hindi

translation,

published

by

Gita

Press,

Gorakhpur,

273005,

pg. 892

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3.

Shriram Sharma Acharya,

Atharva-Veda,

Part-

1,

Section-5,

Verse

no.

1158,

reprint

edition,

published by Yug Nirman Yojana Vistar Trust,

Gayatri

Tapobhumi,

Mathura-281003

(UP),

2015, Pg.34

4.

Krishna

Dwaipayan

Vyasa,

Matsya

Puran

,

Chapter

49,

Verse

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34-44

and

16-26,

4

th

reprint

edition,

Sanskrit

text

with

Hindi

translation, published by Gita Press Gorakhpur,

273005, 2008, pg. 185 and 190

5.

Krishna

Dwaipayan

Vyasa,

Matsya

Puran

,

Chapter 50, Verse No. 34-44, 4

th

reprint edition,

Sanskrit

text

with

Hindi

translation,

published

by

Gita

Press

Gorakhpur,

273005,

2008,

pg.

191-192

6.

Harishchandra

Kushwah

(commentator)

Charak

Samhita

of

Agnivesha

redacted

by

Dridhbala and Charak Sutrasthana, Chapter 25,

Verse No. 14-15, reprint edition, published by

Chaukhamba

Orientalia,

Varanasi

–

221001,

2016, pg. 344

7.

Harishchandra

Kushwah

(commentator)

Charak

Samhita

of

Agnivesha

redacted

by

Dridhbala and Charak Sutrasthana, Chapter 26,

Verse

No.

8,

reprint

edition,

published

by

Chaukhamba

Orientalia,

Varanasi

–

221001,

2016, pg. 365

8.

9.

Harishchandra

Kushwah

(commentator)

Charak

Samhita

of

Agnivesha

redacted

by

Dridhbala and Charak Sutrasthana, Chapter 12,

Verse no. 6, reprint edition 2016, published by

Chaukhamba Orientalia, Varanasi

–

221001, pg.

188

10.

Harishchandra

Kushwah

(commentator)

Charak

Samhita

of

Agnivesha

redacted

by

Dridhbala and Charak Sharir Sthana, Chapter 6,

Verse

no.

12,

reprint

edition,

published

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Orientalia,

Varanasi

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221001,

2016, pg. 837

11.

Harishchandra

Kushwah

(commentator)

Charak

Samhita

of

Agnivesha

redacted

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Dridhbala and Sutra Sthana, Chapter 25, Verse

no.

22-23,

reprint

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Varanasi

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2016, pg. 346

12.

Priyavrat

Sharma

(editor),

Chakradutta

of

Chakrapani

Datta

with

Ratnaprabha

Sanskrit

commentary

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Nischalkara,

Arsha

Chikitsa,

Chapter

5,

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45-48,

first

edition,

published

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Swami

Jayramdas

Ramprakash

Trust, Jaipur

–

302 003 (India), 1993, Pg 168-

169

13.

Hariharprasad

Tripathi

(editor),

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21,

verse

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372-378,

Arsharogadhilkara,

2

nd

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published by Chaukhamba Sanskrit Series,

Issue : 1

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Gopal

Mandir

Lane,

Varanasi

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221

001,

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307

14.

Vaidya

Bhagwan

Dash

(editor

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translator),

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Saukhyam

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Todaranand

Series

No. 2, Chapter No. 4, verse no. 68-74, reprint

edition,

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Publishing

Company, Commercial

Block, Mohan Garden,

New Delhi

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15.

Priyavrat

Sharma

(editor),

Chakradutta

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Chakrapani

Datta

with

Ratnaprabha

Sanskrit

commentary by Nischalkara, Amvata Chikitsa,

Chapter

24,

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35-37,

first

edition,

published

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Swami

Jayramdas

Ramprakash

Trust, Jaipur

–

302 003 (India), 1993, Pg 430-

431

Declaration :

Conflict of Interest :

None

ISSN: 2584-2757

DOI :

10.5281/zenodo.23492550

Dr. Subhash Waghe

Inter. J.Digno. and Research

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ISSN :2584-2757

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