Rasa Dhatu in Ayurveda Explained: Definition, Formation, Function, Imbalance

Ayurveda is an ancient system of medicine originated in India more than 5000 years ago. The term ‘Ayurveda’ is derived from Sanskrit where ‘Ayur’ means life and ‘Veda’ means knowledge.

It is a timeless art that teaches us to live a life full of balance, vitality, and harmony through preventive and curative measures. It doesn't only include the physical but also the mental and spiritual aspects of our existence.

What is a Dhatu? 

Sushruta, the father of surgery defined the term ‘Dhatu’ as 'धारणात् धातवः' (Dhaarnaat Dhātavaḥ) in Sanskrit, which translates to ‘that which holds or supports is a Dhatu.’ This signifies that elements in the body responsible for sustaining and supporting the structure are referred to as Dhatus. There are seven dhatus, collectively called as Saptadhatu which when correlated with modern science, are called tissues.

In the context of Ayurveda, Dhatus are the elements in the human body that nourish, grow, and support the body and mind. A system of well-balanced doshas helps balance the dhatus, thus leading to the proper functioning of the entire system of the body. The dhatus are composed of the five mahabhutas or elements. The seven dhatus and their co-relation with modern science are:

1.     Rasa Dhatu: Plasma and lymph tissue

2.     Rakta Dhatu: Blood tissue

3.     Mamsa Dhatu: Muscular tissue

4.     Meda Dhatu: Adipose tissue

5.     Asthi Dhatu: Bone Tissue

6.     Majja Dhatu: Bone marrow Tissue (Myeloid Tissue)

7.     Shukra Dhatu: Reproductive Tissue.

When these tissues are healthy, we have a good built in immunity. The quality and quantity of food, the fire within (Jathragni), digestion and absorption, all contribute to tissue health.

In this blog 'Balancing Life's Fluids: Rasa Dhatu in Ayurveda Explained’ We'll dive deep to uncover the profound impact Rasa dhatu wields on our overall health!

What is Rasa Dhatu?

Amongst the saptdhatu, Rasa dhatu represents the essential fluid that nourishes and sustains the body. It is often described as the plasma or nutrient fluid derived from the digestion and assimilation of food.

Sushruta's definition of the term ‘Rasa’ is found in Sushruta Samhita (Sutrasthana 14/13), where he states, ‘रस गतौ धातुः, अहरहर्गच्छतीत्यतो रसः’ (Rasa gatau dhatu, ahara-har-gacchati-ityato rasah), translates to ‘That which constantly moves and circulates in the body is termed as Rasa.’

In essence, Rasa is a dynamic substance that continuously moves throughout the body, while serving as the foundational substance from which the subsequent six Dhatus are formed.

Elemental Organization 

In the Sushruta Samhita (Sutrasthana 15/10), it is stated:

‘तथाऽप्यपां प्रधानत्वाद्रसः सौम्योऽभिधीयते।’ (tathā'pyapāṁ pradhānatvādrasaḥ saumyo'bhidhīyate.)

Translation- Rasa dhatu is predominantly composed of water element (Aapya). It is expressed as saumya signifying the soothing nature of Rasa.

In varying proportions, other elements are also present.

Location (Sthana) of Rasa Dhatu

In the Sushruta Samhita, the location of Rasa dhatu is stated such:

‘तस्य हृदयं स्थानम् । स हृदयाच्चतुर्विंशतिधमनीरनुप्रविश्योर्ध्वगा दश दशाधोगामि- न्यश्चतत्रश्च तिर्यग्गाः कृत्स्नं शरीरम्।’ (Tasya hṛdayam sthānam. Sa hṛdayācchaturviṃśatidhamanīranupraviśyordhvagā daśa daśādhogāmi-nyaśchatrāścha tiryaggāḥ krtsnaṁ śarīram.)

~(Ref- Sushruta Sutrasthana 14/3)

Translation- The heart is considered the seat of Rasa. From the heart, the twenty-four dhaminiya (channels), ten ascending and ten descending, along with four transverse ones, spread throughout the body.

The Rasa continuously circulates through twenty-four channels originating from the heart, and spreading throughout the body.

Quantity (Praman) of Rasa Dhatu

In a healthy being, there is some fixed quantity of dosha, dhatu, and mal. Any deviation from this quantity can manifest into diseases. Rasa in the body is said to be present in a quantity of 9 anjali.

Anjali is the hollow space created by joining the palms of both hands.

How is Rasa Dhatu Formed?

The process of formation of Rasa dhatu begins with the digestion of food, when further processed by jathragin (digestive fire), matures into a refined substance that is devoid of impurities. This refined substance takes on a ghee-like form and is called Rasa.

When this Rasa reaches the rasavahasrotas (channels or pathways through which Rasa circulates in the body), it undergoes further digestion through the presence of rasagni (various types of digestive substances present in Rasa dhatu.) which produces the prasad (essence) as well as the mala (waste) part.

The prasad has two forms, sukshma (subtle) and sthula (gross) form. The formation and nourishment of Rasa dhatu occur in the sthula form. The sukshma form, following the Rasa, assumes a superior form in the shape of Rakta dhatu and contributes to the creation of sub-dhatu (secondary dhatu formed as a result of transformation of the main dhatu). Kapha is formed as mal, which nourishes the mucus present in the heart, mouth, stomach, and brain.

 

Essentially, there is one Rasa, but it is perceived in different forms based on its functions. 

What are the Types of Rasa?

Acharya Chakrapani has mentioned two forms of Rasa in his commentary.

‘द्विविधो रसः स्थायी पोषकश्चेति ।’ (Dvidhido rasah sthayi poshakascheti.)

Explanation- Rasa dhatu is present in two forms in the body – Sthayi (primary) and Poshaka (nourishing)

1.     Sthayi Rasa: It is characterized by its stability and presence in a fixed location. The poshaka rasa, at times, transforms into sthayi rasa. From a modern science perspective, all intracellular fluid, tissue fluid, synovial fluid, etc can be considered constituents of sthayi rasa.

2.     Poshaka Rasa: Also called asthayi rasa, this is a fluid substance flowing in the lymph vessels while providing nutrients to every tissue and cell in the body. From a modern science perspective, lymph or plasma can be considered as constituents of poshaka rasa.

What are the Functions of Rasa Dhatu?

The fluid and dynamic nature of Rasa dhatu is due to the predominance of water element where the presence of Vata (air) further contributes to its dynamic nature.

The function of Rasa dhatu as mentioned in Sushruta Samhita:

‘तर्पयति वर्द्धयति धारयति (जीवयति इति पाठान्तरम्) यापयति चादृष्टहेतुकेन कर्मणा ।’ (Tarpayati vardhayati dharayati (jeevayati iti pathantaram) yapayati cha adrishta-hetukena karmana.)

~(Ref- Sushruta Sutrasthana 14/3)

Explanation:

·        तर्पयति (Tarpayati): Rasa dhatu nourishes the body at every stage of life. It plays a vital role in providing necessary energy for daily activities and supporting the growth of the body. It supplies nourishing substances to each cell of the body.

·        वर्द्धयति (Vardhayati): In the early stage of life, the body undergoes rapid growth and development, which requires a continuous supply of essential nutrients. Rasa dhatu acts as the carrier, ensuring all the nutrients reach their respective destinations.

·        धारयति (Dharayati): During the middle stage of life, the body has already undergone proper development, that’s why during this stage Rasa dhatu provides stability to the body’s constituents, including doshas, dhatus, and malas (waste products).

·        यापयति (Yapyati): In old age that is the last stage of life, there is depletion of elements. Rasa dhatu prevents their complete loss. This function is termed ‘Yapan Karma.’

Other functions:

·        Raktpushti: The nutritive aspects of Rasa dhatu, play a crucial role in supporting the formation of Rakta dhatu.

·        Preenan: Rasa dhatu provides nourishment to various parts of the body, including other subsequent dhatus, and excretory substances.

·        According to Charak, the rasa dhatu serves as the source for the development of Stanya (breast milk) and Artava (menstrual fluid).

·        Kapha formed as waste material, is then transported to various locations in the body where it performs its functions of nourishment.

What are the Imbalances in Rasa Dhatu?

Imbalances in Rasa Dhatu can arise due to factors such as inappropriate diet, mental stress, or environmental factors which lead to various health issues. Here are some common imbalances as discussed in ancient Ayurvedic scriptures:

Decreased Rasa Dhatu (Rasa Kshaya)

‘रसक्षये हृत्पीडाकम्पशून्यतास्तृष्णा च ।’ (Rasakshaye hritpeeda kampashoonyatashtraishna cha.)

~(Ref- Sushruta Sutrasthana 15/9)

Explanation:

This shloka from Sushruta Samhita mentions main symptoms of decreased Rasa,which are as follows:

·        Hridya Pida (Heart pain)

·        Kampa (Tremors)

·        Shoonyata (Emptiness)- sense of hollowness

·        Trishna (Thirst)

­­­­­­­

‘रसे रौक्ष्यं श्रमः शोषो ग्लानिः शब्दासहिष्णुता ।’ (Rase raukshyam shramah shosho glaanih shabdaasahishnutaa.)

~(Ref- Ashtang Hridya Sutrasthana 11/17)

Explanation:

This shloka from Ashtang Hridya adds more to the symptoms of decreased Rasa dhatu, which are as follows:

·        Raukshyam (Dryness)

·        Shramah (Fatigue)

·        Shosha (Emaciation)

·        Glani (Weakness)

 ·      Shabda Asahishnutā (Sensitive or intolerant to loud sounds)

‘घट्टते सहते शब्दं नोच्चैर्द्रवति शूल्यते । हृदयं ताम्यति स्वल्पचेष्टस्यापि रसक्षये।’ (Ghattate sahate shabdam nocchairdravati shoolyate. Hridayam tamyati svalpacheshtasyapi rasakshaye.)

~(Ref- Charak Sutrasthana 17/64)

Explanation:

This shloka emphasizes that the impact of Rasa dhatu depletion can be felt not only through physical symptoms but also through subtle signs related to the heart like irregular heart beats and a feeling of strain in the heart.

Increased Rasa Dhatu (Rasa Vriddhi)

‘रसोऽतिवृद्धो हृदयोत्क्लेदं प्रसेकं चापादयति ।’ (Raso'tivṛddho hṛdayotklēdaṁ prasekaṁ cāpādayati.)

~(Ref- Sushruta Sutrasthana 15/19)

Explanation:

This shloka from Sushruta Samhita explains that that when the heart is excessively nourished by the increased Rasa dhatu, it leads to increased moisture in and around the heart.

·        Hṛdayotklēda (Moisture or wetness around the heart)

·        Praseka (Exudation or excessive salivation)

‘शलेष्माग्निसदन-प्रसेकालस्यगौरवम् । चैत्यशैत्यश्लथाङ्गत्वं श्वासकासातिनिद्रताः ।। रसोऽपि श्लेष्मवत्-’ (Shaleshmaagnisadana prasekalasyagauravam. Chaityashaityashlathangatvam shvaasakaasatinidratah. Raso'pi shleshmavat...)

~(Ref- Ashtang Hridya Sutrasthana 11/7-8)

Explanation:

Ashtang Hridya has explained the symptoms of Rasa similar to the increase in Kapha:

·        Mandaagni (Week digestive fire)

·        Praseka (Excessive salivation)

·        Gaurav (Heaviness in the body)

·        Chaitya (Pale body)

·        Shaitya (Coolness)

·        Anga shaitilya (Looseness of the limbs)

·        Shvaas (Difficulty in breathing)

·        Kaas (Cough)

·        Atinidrata (Excessive Sleep)

Signs of person who is enriched in Rasa Dhatu (Twak Sar)

To understand human strength, ancient scholars have described ‘Sar’ in Sanskrit. Acharya Chakrapani considered Sar as the purest form of substance, while Amarkosh, interprets it as an indicator of strength. The ancient scriptures mention eight types of Sar.  A thorough examination is recommended for assessing the well-being of an individual, considering the characteristics of the respective Sar. Here we will discuss the characteristics of Twak Sar.

‘तत्र स्निग्धश्लक्ष्णमृदुप्रसन्नसूक्ष्माल्पगम्भीरसुकुमारलोमा सप्रभेव च त्वक् त्वक्साराणाम् सा सारता सुखसौभाग्यैश्वयॉपभोगबुद्धिविद्यारोग्यप्रहर्षणान्यायुष्यत्वं चाचष्टे ।’ (Tatra snigdha-shlakṣhṇamṛdu-prasanna-sūkṣhmālpa-gambhīra-sukumāra-lomā saprabheva cha tvak tvak-sārāṇām sā sāratā sukha-saubhāgyaiśhvayopabhoga-buddhi-vidyā-rogya-praharṣhaṇānyāyuṣhyatvaṁ chāchaṣhṭe.)

~(Ref- Charak Vimansthana 8/103)

This shloka describes the characters of the person enriched with Rasa dhatu.

Explanation:

The first part describes the quality of healthy skin (Twak)

·        Snigdha – Smooth

·        Shlakshna – Soft to touch

·        Mridu – Delicate

·        Prasanna – Radiant

·        Sukshma – Fine and this

·        Gambhir – Deep

·        Sukumar – Tender

·        Lomā sa-prabheva – With hairs

The later part describes how healthy skin contributes to various aspects of well being, including happiness and prosperity.

·        Sukh – Happiness

·        Saubhāgya – Good fortune

·        Aishvarya – Prosperity

·        Upabhog – Enjoyment

·        Buddhi – Intelligence

·        Vidya – Knowledge

·        Rogya – Health

·        Praharṣhaṇa – Delight

·        Ayuṣhyatva – Longevity

Conclusion

As the foundational source of nutrition and the starting point of the Ayurvedic tissue system, Rasa dhatu plays a pivotal role in maintaining harmony and balance. It provides the body and mind with sustenance. It’s role in immune support and emotional balance underscores its significance. Hence it gets crucial for understanding and maintaining the balance of Rasa dhatu through proper diet, hydration, and lifestyle practices according to Ayurvedic principles.

As we recognize the dynamic interplay of Rasa with our body and mind, we gain insights into a more holistic and integrative understanding of wellness.