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These constitute the supporting structure of the body. They are: the primary product of food-digestion. 1. rasa Rasa 2. rakta 3. mamsa Rakta Mamsa blood. 4. medas Medas fat. **** flesh-muscles and tendons. 42. Vaidya Bhagwan Dash, op.cit. p.28. 43. Ibid., p.59. 44. krcchasadhyamasadhyam va sadhyam jananti tattvatah | desam kalam vayo'vastham prakrtisatmyameva ca || 2.3.144. 45. roganamanidanam tu rujam jananti tattvatah | ausadham rupa - namabhyam jananto bhisajo varah || 2.2.141.

55 5. asthin Asthin bone. .... 6. majjan Majjan bone-marrow. 7. sukram Sukram vital fluid. .... These are called 'dusya' - also, as they are liable to be vitiated by the tridosas in their pathogenic state. They represent, to some extent, the connective and nervous tissues of modern physiology. In them are to be found the tridosas in their normal gross forms. They are said to inherit also the gunas of the Panca-mahabhutas. The following quotation from Dalhana's commentary supports this statement : 46 The functions of the Sapta-dhatus: The functions of the Saptadhatus in their normal condition are as follows : 1. Rasa gives a feeling of satisfaction (SUT) and promotes the formation of blood. 2. 3. Rakta is enlivening or life-giving (f); contributes to a healthy complexion (varnaprasadana ) and leads to the formation of mamsadhatu . Mansa contributes to the fullness (nourishment) of the body (sarirapusti ) and produces Medas. 4. Medas gives oiliness and warmth to the body (Snehana), imparts firmness and stability to the bones and helps their growth. 46. yadyapi pamcabhutanam vacyah pako dvidha punah | tathapyapam pradhanatvadrasah saumyo'bhidhiyate || atirikta guna rakte vanhermamse tu parthivah | medasyambubhuvorasthina prthivyanilatejasam || majjni sukre va saumyasya mutre 'mbusikhinorguna | bhuvo visyartave tvagneh prasvedastanyayorapam || iti dhatumalesukta gunah pradhanyatah sthitah | prayena bhuguna garbhe stokadyanugraha iti | || - susrutasamhita - sutrasthana - 15.1-4

56 5. 6. 7. Asthin supports the body () and promotes the formation of Majjan. Majjan fills up the interior portions of bones (), gives strength to the body, creates affection and attachment, and nourishes Sukram. - Sukram accomplishes the purpose of emission, bestows courage and strength, creates attraction for the opposite sex and pleasure in their company, and is responsible for conception and reproduction ( garbhotpadana ). 3 is the quintessence of all the dhatus. Its main locus is the heart (Rs), though it is true that it pervades the whole body. Its properties and functions are described below: ojah somatatmakam snigdham suklam sitam sthiram saram | viviktam mrdu mrtsnam ca pranayatanamuttamam || dehasyavayavastena vyapto bhavati dehinam | tadabhavacca siryante sarirani saririnam || - carakasamhita - sutrasthana . 15. 25-26 It is responsible for the maintenance and upkeep of the body. When it perishes, the body is invariably destroyed, and life exists so long as it is expected to; the various activities, functions and features of the system are entirely dependent on it. Nourishment of the Sapta-Dhatus by Ahara-rasa Rasa - 'tridhatusamudayatmaka ahararasah ' is the essence of the food ingested and digested properly. It gets circulated to all parts of the body through the lymphatics and the blood-vessels, nourishes and supports them and helps their development. Its situation is the heart, because, it comes back to the heart after being driven from it to all the parts, and

57 47 playing its part in the nutritional functions. It is Panca-bhautika in character as it is the essence of Ahara-dravyas. Susruta says, "it is endowed with potential heat obtained during the digestive processes". So, it imparts its Pancha-bhautika character to all the seven dhatus. It is, therefore, called posakarasa, a name distinguished from posyarasa applied to the the first of the seven dhatus. Susruta and Caraka support this view in the following words: ----- (rasa ) sa tu vyanena viksiptah sarvan dhatun pratarpayet || susrutasamhita - sutrasthana 46.426 vyanena rasadhaturhi viksepocitakarmana | yugapat sarvato'jasram dehe viksipyate sada || - carakasamhita - cikitsa 15.35 It can very well be inferred from these quotations that Rasa-dhatu plays the same part in circulation as the blood in modern physiology. The nerves which impel the circulation are contained in Vyana-vayu which is supplied to all the parts of the body and is also closely connected with vasomotor system. Production of the Seven Dhatus and the part played by Agni in the process In this connection Susruta says 48. The sum and substance of these verses as stated earlier is that, Anna-rasa (annarasa ) gives nourishing material to the tissues, both directly and indirectly. The direct method is the one explained by the general 47. pamcabhutatmake dehe aharah pamcabhautikah | 48. vipakvah pamcadha samyaggunan svanabhivardhayet | || -susrutasamhita - sutrasthana 46.524 || sa khalu apyo raso yakrtplihanau prapya ragamupaiti ramjitastejasa tvapah sarirasthena dehinam | avyapannah prasannena raktamityabhidhiyate || rasadraktam tato mamsam mamsanmedah prajayate | medaso'sthi tato majja majjnah sukram tu jayate || susrutasamhita - sutrasthana 14.4-10

58 " statement "sarvada sarvabhavanam samanyam vrddhikaranam . " The indirect nourishment is conducted stage by stage through the processes of analysis and synthesis in dhatu-formation. The Pancha-bhautika Ahara consisting of the Sadrasas nourishes the Tridhatus. Then the Tridhatus nourish the Saptadhatus. The Adya-dhatu-rasa () requires to be enriched with pigment before it is converted into blood. It gets its share of pigment - haemoglobin - from the liver and the spleen, when it passes through them. This haemoglobin is a by-product of 'ferratin' - an iron containing body stored up in the liver. Further, as the process of development goes on, Mamsa (HIH) is nourished by Rakta (T), Medas (A), by Mamsa, Asthin () by Medas, Majjan () by Asthin and Sukram (c) by Majjan. These processes are brought about chiefly by Agni. Caraka says: yadannam dehadhatvojobalavarnadi sosakam | tatragnirheturaharanna pakvadrasadayah || - carakasamhita - cikitsa 5.4 The nutritional value of food which nourishes the body, its tissues, vital essence, strength, complexion etc. is mainly dependent on Agni; because Rasa and other dhatus cannot develop from undigested food. Agni in the form of Pitta-dhatu is present everywhere in the body and in consequence of this a constant process of 'digestion' is going on in every part of the body. Agni implied here is both of a potential as well as of a kinetic type. In this connectiona the Ayurvedists have mentioned thirteen kinds of Agni. They are - dhatvagni s - (1) The seven Agnis existing in the Sapta-dhatus and their suksmavayava s, the cells. (2) The five which belong to the pancha mahabhutas. - ( 3 ) jatharagni - the heat produced in the digestive processes in the gastro-intestinal tract.

59 Of these agnis, the one with the gastro-intestinal origin is the most important. For, upon the variations of this digestive heat depends the vrddhi and ksaya of both bhutagni and dhatvagni . (Vide verses 36 and 37, Chikitsasthana, Ch. 15, Caraka). This heat breaks up the compactness of food and reduces it, by analysis into similar substances. Caraka clearly opines that 49. The five agnis belonging to the five elements operate upon the five elemental portions of Ahara-dravya (3) with the result that 4, sparsa, rupa, rasa and gandha are exhibited in the body tissues. As the gunas of the Pancabhutas are transferred to Saptadhatus, the belonging to the latter behave in a similar way. In this way, the Panchabhautika properties of food nourish the corresponding Panchabhautika properties of the body-content. Analysis and Synthesis in Dhatu formation When the Saptadhatus are being thus nourished, each with its own agni, certain processes of analysis and synthesis take place in their constituents. Each of these seven dhatus is broken up into three sets of products. Sukra, the last one, is an exception as it has no Mala in a healthy condition. One of these sets (by-products) contributes to the growth of the sthayidhatu, the second - suksma - contributes to the next tissue (dhatu) in order and the third takes part in the Mala-dhatu. This is expressed in the following lines: sthulasuksmamalaih sarve bhidyante dhatavastridha | svah sthulom'sah param suksmastanmalam yati tanmalah || 49. bhaumapyagneyavayavyah pamcosmanah sanabhasah | pamcaharagunansvansvanparthivadinpacanti hi || yathasvaireva pusyanti dehe dravyagunah prthak | parthivah parthivaneva sesah sesamsca krtsnasah | | - carakasamhita - cikitsa 15.12-13 ||

60 svagnibhih pacyamanesu malah satsu rasadisu | na sukre pacyamane'pi manivaksaye malah || susrutasamhita - sutrasthana 14.10 The Malas of the different dhatus produced after digestion (action and reaction), referred to above are : kittamannasya vinmutram rasasya tu kapho'srajah || pittam mamsasya ca malo malah khedastu medasah | syatkittam kesaloma'sthno majjah sneho'ksivit tvacam || prasadakitte dhatunam pakadevamvidhahsmrtah | parasparopasamstambhadhatusnehaparampara || carakasamhita - cikitsa 15.29-30 In the last line of the above quoted Sloka we see, "Such is the force of heredity manifested in the adjustment of stability and mutual cooperation among the tissue-elements by a process of interaction." These views of the Ayurvedic writers regarding the developmental (natural tendencies) proclivities of the tissues and their elementary parts point out clearly that the concept entertained by them is not imaginary. The interdependence of the tissue-elements exhibited in the maintenance of the balance of life through the influence of their by-products, or malakhya, suggests that the supersensory (atindriya ) processes are conducted through a mechanism other than the Central Nervous System. This mechanism is nothing but the influence of the Tridosas in their subtle state, actuated by the intrinsic faculties of adhyamagunasamgraha . sariravayavastu parimanubhedenaparisamkhyeya bhavantyatibahutvadatisauksmyadatindriyatvanca, tesam samyogavibhage paramanunam karanam vayuh karma svabhavasca || 16 || carakasamhita - cikitsa 7.16 --It cannot be denied that there is, in health, a sort of organic equilibrium between cellular elements of the different tissues and the products of their secretion. It may, therefore, be concluded that the alterations which affect certain alimentary cells in the body always react on the corresponding anatomical elements, and modify the constitution of their structure.

61 The interchange of matter secreted by these cellular groups is more intrinsic and contributes to the primary stages of development in organic evolution. The line 'svasthulo'sah param suksmastanmalam yati tanmalah ' goes to show how the nourishment of different tissues rasah, rakta, mamsa, medas, asthin, majjan and sukra is maintained in a certain order of progression from Rasa onwards, each portion influencing the structure of the next dhatu in the course of development. The order of succession in the developmental process indicates how complex bodies are formed from simple ones, how the interchange of internal secretions (not necessarily endocrines) pertaining to the cellular groups become thicker as development proceeds, and how nature, irrespective of any definite propensities (inclinations), adapts itself to conditions in the development of the organism. These statements can be verified by some pathological facts, e.g., if Madhura-rasa (), which is consumed with the food, is larger in proportion than the quantity required, Medas-dhatu is developed. In this connection Susruta says 50 Growth, in fact, is an exceedingly complex process due to multitudinous factors, and we cannot give priority in importance to one over the other, as all of them are working in co-operation with one another. Sometimes, king Somesvara uses the words sitaih sastraih, 51 which refer to sharp instruments. At the time of Somesvara, the physicians knew the surgical science also. Further, the Manasollasa discusses various aspects of medical treatment such as Yantras, i.e., implements, 50. rasanimittameva sthaulyam karyam ca | tatra slesmalaharasevino'dhyayanasilasya avyayamino divasvapraratasya ca ama eva annaraso madhuratarasca sariramanukraman atisnehan medojanayati, tadatisthaulyamasmadayati || - susrutasamhita - sutrasthana 15.38 51. medogranthin sitaih sastraih patayitva samuddharet | pravrddhamasmari sastraih patayitva nahi ksipet || 1.19.288.

62 Sastras i.e., instruments, agni i.e., fire, Salaka i.e., pins or thin bars, Srnga i.e., the horns of animals and so on (1. 19. 285-288). The subsidiary means are Niraja i.e., leeches.52 Other supplementary articles required in surgery are Ksara i.e., alkaline or alkalescent salts. Somesvara's Manasollasa tells us about the preparation of various types of Ksara. Somesvara directs the physician to know the characteristics of Vata, Pitta and Kapha and then to give Kasaya. Kasaya is obtained by burning different herbal substances, i.e., Vanaspatis, and Dravyas, and boiling the ashes with five or six times measure of water. These Kasayas cure the particular diseases. In some cases the concentrated solution is used after straining, and is administered orally, as well as applied externally. 58 53 For the latter purpose, however, Sarngadhara directs the solution, after straining, to be boiled to dryness by which, of course, a carbonate of potash will be obtained, more or less caustic according to its purity. It is not unlikely that some of the herbal substances used will yield a tolerably pure alkali. Care is enjoined in their use. At the same time these and the other substitutes have to be employed where it is necessary to humour the weakness of the patient. Hence, Somesvara says, "Good medicines, Kasayas, or drugs are similar to Nectar."54 Drugs and diet having six tastes are wholesome to the body and as such they add to the growth of blood, muscle, fat, bone, marrow, semen and longevity. 52. raktavasodhanam karyam nirajabhirmuhurmuhuh | 53. tatha karyam prayatnena yatha pako na jayate || 1.19.198. yrusza facit a glanza yafar | snehatrayam pacedetaistallepad vidradhim jayet || 1.19.251. 54. ekamevausadham hanti dosam kosthasamasritam | apatyam na gunam kincit kurute tat sudhasamam || ajiryatyausadham yasmajjvarartasya vina'gnina | tasmat dadyad bhaisajyam langhanam tu prayojayet | | 1.19.147-48.

63 The Vedas and Dharmasastra prescribe various remedies for the people who are suffering from multiple diseases caused by their sins commmitted knowingly or unknowingly in the same birth or in the previous births. Somesvara states that Krura Karma is a cause for disease. As stated earlier, a king is enjoined to look after his subjects as his own children, as per the dictates of Rajadharma. The basic tenets of Rajadharma are the observances of Japa, Tapa, Vrta, Niyama, etc. This will ensure peace of mind. Ancient Indian works specifically recommend that, "Dana, Japa, Homa, Vrata, etc., are better remedies than medicines, since Dana, Japa etc. are not only capable of curing the diseases but also powerful in destroying the root cause, viz., sins."55 Somesvara clearly says, "If a person follows the rules of Brahmacarya and practises Tapa, Indriyanigraha, Japa, Dhyana, Pranayama, Samadhi and Niyamas, he gets even the difficult desires fulfilled." 56 It is only after digestion, ³ (essence of food), is absorbed and carried into the circulation of blood. ahararasa is absorbed into rasadhatu already existing in the blood. 57 ahararasa is known as posakarasa and rasadhatu is known as . are supporting tissues and entities. They are seven in number as already mentioned. They are all formed by their respective 3. Activation of 37 produces essence and excrement. Essence is and the excrement is faeces and urine. At the level of metabolism the two portions become quite distinct. 3/4 or 55. M.Kripacharyulu Guntur, Sayana and Madhva (Ph.D. Thesis, presented to the Karnatak University, Dharwad, 1977), p.140. 56. brahmacaryena tapasa nigrahenendriyasya ca | japena dhyana- maunabhyam pranayamaih samadhina || etaih tapobhih kurute niyatah kayasosanam | sa sarvam labhate kamam dusprapam natra samsayah || 1.17.123-124. 57. 'carakasamhita ' - sutrasthana 1.26-36.

64 Besides, or channels, also play an important role in this process. H traverses in the body through channels as water flows in irrigating channels in the field.58 Ayurveda holds as an important component in a living being. ojas is considered as the essence of all dhatu s. ojas is neither dhatu nor upadhatu, but has an independent position. 59 ojas is said to be seated in hrdaya and intimately connected with c. Non-living beings can survive without ojas . ojas is described as of two types. para - superior and apara - inferior. The affection of the latter causes various symptoms, whereas the former causes death. 3 or dimunition of causes many disorders even death. Regulation and control of diet forms a very important chapter in f. The nutritive value and the digestibility have to be kept in mind while prescribing any diet. Quantum of food is also given due prominence. carakasamhita deals exhaustively in sutrasthana ( 5-12 ) about a balanced diet. Diet also nourishes the mind and as such one has to be very careful in selecting items suited to mental qualities.60 This subject is discussed at several places in Manasollasa also. prakrtisthapana Ayurveda gives special importance to restoration of normalcy which is the main object of a physician. is normalcy or equilibrium, whereas is disorder or disequilibrium. Equilibrium of psychosomatic elements is health and its absence is disease. Health is 58. 'carakasamhita ' - sutrasthana 26.15 22. 59 tasyopadhatanmurcchayam bhedanmaranamrcchati | yaddhi tat sparsavijnanam dhari tattatra samsritam || tat parasyaujasah sthanam tatra caitanyasamgrahah | hrdayam mahadarthasca tasmaduktam cikitsakaih || 60. Bhagavad Gita 17-8-10. - 'sutrasthana ' - carakasamhita 30. 6-7 .

65 maintained by avoiding extremes and following a middle path. His equilibrium and vaisamya is disequilibrium. samayoga is the result of samya which is necessary for health. ayoga, (non-use); atiyoga (excessive use) and mithyayoga (faulty use) cause resulting in disease. 61 Maintenance of health of the healthy person and restoration of the health of diseased person is the main object of a physician. In modern times chemistry is considered the basis of drug composition. In Ayurvedas constitute the basis of the composition of drugs or dravya s. 63 Every drug in Ayurveda is Each material substance can be used as a drug as it is composed of Every drug has some qualities and actions. 64 Drugs are mostly inferred by Rasas or tastes. Rasas are the result of composition of the drug. These drugs have effects on dosa s. madhura - sweet, amla - sour, lavana - salty, kattha - Pungent, tikta - bitter and kasaya - astringent are six Rasas. They influence dosa s. Rasas have their own actions. Excessive use of the Rasas causes disorder. 65 Chemistry was known to the people in ancient India. Chemicals and medicines were hand-made. Chemists apparently devoted most of their attention to making medicines and drugs to promote health and longevity. According to D.D. Mehta 'Chemistry is a branch of Medicine.'66 61. nendriyani na caivarthah sukhaduhkhasya hetavah | hetustu sukhaduhkhasya yogo drstascaturvidhah || santindriyani santyarthah yogo na ca na casti ruk | na sukham karanam tasmadyoga evam caturvidhah || ' carakasamhita ' sarirasthana 130-131. 62. 'carakasamhita ' sutrasthana 26-10. 63. 'carakasamhita ' sutrasthana 26-12. 64. 'carakasamhita ' sutrasthana 1-51. 65. 'carakasamhita ' sutrasthana 26-43. 66. Positive Science in the Vedas by D.D. Mehta, Arnold Heinmann Publishers, New Delhi, 1974, p.86.

66 Beginning from the references to medicine in the Rgveda 67 and Atharva veda,68 we can trace an unbroken continuity of medical tradition. From them, we come to know that there were hundreds of medical practitioners and thousands of medicines, prepared from herbs and plants. The Rgveda 69 refers to the functions of a physician. From these references we can infer that in the Vedic period, medical tradition consisted of a large number of physicians and medicines. In the Rgveda, the Asvins are the heavenly physicians. Their medical and surgical achievements are many and varied dirghatama mamateyo jujurvan dasame yuge | apamartham yatinam brahma bhavati sarathih || ( 1.158.6) and to them are offered prayers for giving medicine sataminnu sarado anti deva yatra nascakra jarasam tanunam | putraso yatra pitaro bhavanti ma no madhya ririsatayurgantoh || ( 1.89.9) They possess great knowledge of plants and herbs; they, by their power, give strength to limbs, remove old age and grant long life pra vam damsamsyasvinavavocamasya patih syam sugavah suvirah | uta pasyannasruvan dirghamayurastamivejjarimanam jagamyam || ( 1.116.25) Rudra is the first heavenly physician 70 and the best among the physicians. 71 In the Rgveda Rudra's medicines are mentioned many times. - 67. | satam te rajan bhisajah sahastramurvi gambhira tumatiste'stu | - rgveda 1.29.9. 68. adhitoradhyagadayamadhi jivapura agan | satam hayasya bhisajah sahastramuta viruthah | | 69. yatrosadhih samagmata rajanah samitaviva | - atharvaveda- 2.9.3. viprah sa ucyate bhisak rathohamivacatanah || rgveda - 10.97.6. 70. prathamo daivyo bhisak | - rgveda 2.33.3. www 71. bhisatamam tva bhisajam srnomi | rgveda - 2.33.4. -

67 Somesvara has included all types of knowledge in the Manasollasa. First of all, he shows that he was a follower of the ancestors in the field of Rasayana or Chemistry. He divides Rasayana into two types, namely, Kutipravesana and second Vatatapasaha.72 Preparation of all types of medicines in the house is called Kutipravesana Rasayana. And the preparation of all types of medicines in the open ground is called the Vatatapasaha. A king has to undertake many works, such as executive work, administrative work, and judicial work. So, for the king Vatatapasaha Rasayana is preferred. Somesvara knew the art of preparation of medicines from herbs, 73 fruits, 74 food-grains 75 and so on. He also wishes that a king should have a sound health and long life. This will enable him to discharge his duties and responsibilities towards himself and his subjects effectively. tasmad rasayanan yogan yatnan seveta parthivah | drthagatro bhavet tena valipalitavarjitah || jivecca suciram kalam raja rogavivarjitah | tasmad rasayanam vaksye nrpanam hitakamyaya || (2.1.12-13) 72. rasayanakriya desa kathita purvasuribhih | kutipravesanadeka vatatapasaha para || 2.1.14. 73. goksaram brhati dvanda guha catiguhapi ca | 74. etaih prakvathita peya svasa - kasa jvarartinut || 1.19.162. ardhvam pravrtte rucire peya naiva prasasyate | jvaradhnerva phalarasaih krminasam ca varunam || 1.19.168. 75. bhrstatandulasiddhapi pippalyamalakairyuta | yavaguh sadhrta yesa vistabdhamalarecani || 1.19.164.