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VOL 4

ISSUE 4 (2016) INTERNATIONAL JOURNAL OF AYURVEDA & ALTERNATIVE MEDICINE eISSN-2348-0173 pISSN-2395-3985

Satapathy S. et.al., Review on Importance of Dhatu Sarata in Rogi Pariksha, Int. J. Ayu. Alt. Med., 2016; 4(4):170-175

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REVIEW ARTICLE Scientific Journal Impact Factor 5.733 (2015) by InnoSpace Sci. Res., Morocco

REVIEW ON IMPORTANCE OF DHATU SARATA IN ROGI PARIKSHA

Suchismita Satapathy1*, Hemangini Waghulde2, Sarita Ohol3

1. PG scholar, Department of Kriya Sharir, D.Y.Patil University, School of Ayurveda, Nerul, Navi Mumbai-400706, Contact No. +91 9920106196, Email - [email protected]

2. Prof. & HOD, P.G. Department of Kriya Sharir, D.Y. Patil University School of Ayurveda, Nerul, Navi Mumbai-400706, Contact No. +91 8108518452, Email - [email protected]

3. Associate professor, Department of Kriya Sharir D.Y. Patil University School of Ayurveda, Nerul, Navi Mumbai-400706, Contact No. +91 8879326377, Email - [email protected]

Article Received on - 23rd Sept 2016 Article Revised on - 30th Sept 2016 Article Accepted on - 12th Oct 2016

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REVIEW ARTICLE *Corresponding Author Suchismita Satapathy PG scholar, Department of Kriya Sharir, D.Y .Patil University, School of Ayurveda, Nerul, Navi Mumbai-400706, Contact No. +91 9920106196, Email – [email protected]

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ABSTRACT: In 21stcentury physicians prefer modern parameters to evaluate the cause of

disease and recommend treatment without knowing strength of that patient. Hence occurrence of iatrogenic disease rate is increased now a day. Dashavidha atur pariksha was explained by Acharya Charaka to examine a patient in respect of prakruti, vikriti, sara, samhanana, pramana, satmya, sattva, aharasakti, vyayamasakti and vaya to determine his strength and the intensity of the disease before giving any treatment. Examination of dhatusara is one of them. The study was done to summarize importance of sara examination in rogi pariksha. Sara is mentioned for the assessment of bala and ayu. It was observed that Sara has been classified into categories depending upon the predominance of a particular dhatu in the body. Charaka and Vagbhatta have categorized the individuals in following three groups, sarva-sara, madhyam-sara and asar. Sarva-sara person is having optimum level of all the dhatus and asar person shows low level of all the dhatus so asar person should be treated to increase the respective dhatu by giving dhatu vardhaka aahar to bring back optimal level in all dhatus. Evaluation of bala of patient is very important for the determination of prognosis of the disease and for the determination of the dose of the drugs. It is concluded that physician should give equal importance to sara while examining a patient before giving any therapy.

Key Words: Asar, Bala, Dashavidha Atur Pariksha, Sarva-Sara, Strength, Tissue Excellence

INTRODUCTION It is based on the belief that health and wellness depends on a delicate balance among the mind, body, and spirit. A person is called as healthy when dosha (bio-energies), dhatu (body tissue), mala (waste products) & agni (digestive fire) are in equilibrium condition. When the dhatus get imbalanced, the body gets subjected to disease. Getting imbalanced means increase or decrease of dhatus. [1]

In 21stcentury physicians prefer modern parameters to evaluate the cause of disease and recommend treatment without knowing strength of that patient. Hence occurrence of iatrogenic disease rate was increased now days. Dashavidha Atur Pariksha (tenfold examination) was explained by Acharya Charaka to examine a patient in respect of prakruti (constitution), Vikriti (morbidity), sara ( Tissue excellence), samhanana (compactness of organs), pramana (measurements of organ of the body), satmya (suitability), sattva (Psychic conditions), aharasakti (power of intake and digestion of food), vyayamasakti (Power of performing exercise) and vaya (age) to determine strength. [2] Out of ten factors, nine factors deals mainly with health profile of the individual and the

tenth factor vikriti pariksha helps to analyze the status of the disease. The term sara has been described to denote the essence of dhatu with an excellent quality [3]. Dhatusara present in the body of an individual will be directly proportional to the power of resistance of the individual. Individual having weak quality dhatu (tissues) can be treated with proper diet to increase strength of that dhatu. So it is important to examine sara before giving any treatment, but sara is overlooked and understudied aspect in clinical practice. In this article an attempt was made to know about dhatusara and its importance in clinical practice. Aim &Objective To study importance of examination of Sara in Rogi pariksha LITERARY STUDY The science of Ayurveda believes in a thorough examination to find out the root cause of the ailment in the patient’s body. Charaka in Vimāna Sthāna notifies, the physician who examines the Dashavidha pareekshya bhavas (ten factors to be examined in a disease) i.e. kaarana (cause of action), karana (instrument), karyayoni (original source of action), karya (action), karyaphala

REVIEW ON IMPORTANCE OF DHATU SARATA IN ROGI PARIKSHA

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(result of action), anubandha (after effect), desha (place of action), kala (time), pravrutti (initiation of action), upaya (plan of treatment) and proceeds for treatment, obtains the desired fruit. [4] Here desha is of 2 types- bhumidesha (place) aaturadesha (patient). In classics, dvi-vidha (twofold examination), tri-vidha (threefold examination), pancha-vidha (fivefold examination), shad-vidha (six-fold examination), ashta-vidha (eightfold examination) are described to examine Rogi (patient) and Roga (disease).

The term sara has been described to denote the essence of dhatu with an excellent quality. In Ayurveda classics seven types of dhatu (Rasa, Rakta, Mamsa, Meda, Asthi, Majja, and Shukra) are described. All the dhatus are formed and nourished after proper metabolic process of Ahara rasa with the help of Jatharagni (digestive fire) and respective dhatwagni (tissue fire). According to Chakrapani Sara is the purest form of Dhatu. Sara is mentioned for the assessment of bala (strength) and ayu (life span). [5] Sara has been classified into categories depending upon the predominance and quality of a particular dhatu in the body.

Table 1: Description of Sarata in different Samhita

Sl. No. Charaka Samhita Sushruta Samhita Astanga Sangraha Astanga Hridaya Kashyap Samhita

1 Twak sara

Satwa sara

Twak sara

Twak sara

Twak sara

2 Rakta sara

Shukra sara

Rakta sara

Rakta sara

Rakta sara

3 Mansa sara

Majja sara

Mamsa sara

Mamsa sara

Mamsa sara

4 Meda sara

Asthi sara

Meda sara

Meda sara

Meda sara

5 Asthi sara

Meda sara

Asthi sara

Asthi sara

Asthi sara

6 Majja sara

Mamsa sara

Majja sara

Majja sara

Majja sara

7 Shukra sara

Rakta sara

Shukra sara

Shukra sara

Shukra sara

8 Satwa sara

Twak sara

Satwa sara

Satwa sara

Oja sara

9 -- -- -- -- Satwa sara

Characteristics of different Sara Twak Sara Purusha Twak sara persons can be defined as “Individuals having presence of a good quality and quantity of rasa dhatu, characterized with a healthy and good looking skin”. Individuals having excellence of twak has snigdha (unctuous), shlakshna (smooth), mridu (soft), prasanna (pleasant), alpa (sparse), gambhira (deep-rooted), Sukshma (minute), sukumara (delicate), loma and prabha (lustrous) in twak. Twak sara persons will be endowed with sukha (happiness), soubhagya (good fortune), aishwarya (sovereignty), upabhoga (enjoyment), buddhi (intellect), vidya (knowledge), arogya (health) and ayushya (longevity of life). [6] Roma (hair on skin) and Twacha (skin) of the person having twak sara will be prasanna (pleasant) and mridu (soft). [7] Rakta Sara Purusha Persons having excellence of Rakta Dhatu are called as raktasara purusha. Raktasara persons will have snigdhata (unctuous) and rakta varnata (red colour) of karna (ear), akshi (eyes), mukha (face), jihwa (tongue), nasa (nose), oshta (lips), pani (palms), padatala (soles), nakha (nails), lalata (fore head), mehana (genitals) and these

structures will be beautiful with luster (Shrimad Brajishnu). These persons will be endowed with sukha (happiness), medha (high grasping power), manasvi (determined), they are sukumara and antibala (less strength). They have klesha asahishnuta (inability to face difficulties) and ushna asahishnuta (intolerance to heat). [8] Raktasara persons will have snigdhata and tamra varnata (copper colour) of nakha (nails), nayan (eyes), talu (palate), jihwa (tongue), oshta, Pani Padatala. [9] Mamsasara Purusha Individuals having the essence mamas dhatu in predominance are called as mamsa sara purusha. Mamsa sara persons will have shanka (temples), lalata, krukatika (atlanto-occipital joint), akshi, ganda (zygomatic bone region), hanu (jaw), greeva (neck), skandha (shoulder), udara (abdomen), kaksha (axilla), vaksha (chest), pani, pada and their sandhi will be guru (heavy), shubha (good looking), sthira (stable) and mamsopachita (Well covered with muscles). They will be endowed with kshama (forgiveness), dhruthi (patience), aloulyata (non greediness), vitta (wealth), vidhya (knowledge), sukha (happiness), aarjava bala (kindness), arogya

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(health), bala (strength) and ayushya (longevity of life) [10]. Mamsasara persons will have mamsopachita (well-covered), goodhasthi sandhi and they have achidragata sharira [11] Medasara Purusha The persons having the essence meda dhatu in predominance are called as medasara purusha. Medasara persons will have vishesha snehata (excessively unctuous) of varnna (complexion), swara (voice), netra (eyes), kesha (hairs), loma (small hairs), nakha (nails), danta (teeth), oshta (lips), mootra (urine), purisha (faces). They will be endowed with vitta (wealth), aishwarya (sovereignty), sukha (happiness), upabhoga (enjoyment), pradana (charity) and aarjava (kindness). They are sukumara and have urge to serve the people [12]. Medasara persons have bruhat shareera (bulky body) and snigdhata in mootra (urine), sweda (sweat) and swara (voice). They cannot withstand physical strain (aayasa asahishnuta) [13] Asthisara Purusha The persons having the essence asthi dhatu in predominance are called as asthisara purusha. Asthisara persons will have sthoolata (robust) of parshni (heels), gulpha (ankles), janu (knees), aratni (forearm), jatru (collarbones), chibuka (chin), shira (head), parva (digits), asthi (bones), nakha (nails) and danta (teeth). They will be endowed with utsaha (enthusiasm), sara (well built body), sthira (stable) shareer. They are kleshasaha (endurance), kriyavanta (activeness) and ayushmanta (long life) [14] Asthisara persons will have mahashira (big head), mahaskanda (big shoulder) and danta (teeth), hanwasthi (jaws), nakha (nails) are prominent [15] Majjasara Purusha The persons having the essence Majja dhatu in predominance are called as majjasara purusha. Majjasara persons will be having mridu anga (soft body), balawanta (strong), snigdha swara (melodious voice), snigdha varna (unctuous complexion) and their sandhi (joints) will be sthoola (prominent), deergha (long), vritta (rounded). Majjasara persons will be endowed with deerghayu (long life), balawanta (strong), shrutabhaja (well learned), vittabhaja (richness), vignana, apatya (good progeny) and sammana (respect) [16] Majjasara persons are akrush. They have uttama bala, snigdha-gambhira swara (melodious voice), and mahanetra (big eyes). They will be endowed with soubhagya (good fortune) [17]

Shukrasara Purusha The persons having the essence of shukra dhatu in predominance are called as shukrasara purusha. Shukrasara persons will be looking soumya (gentleness), soumya prekshina (gentle look), kshirapoorana lochana (milky white sclera), and praharsha bahula (good sexual capacity). The teeth will be snigdha (unctuous), vritta (round), sara (firm), sama (even), samhata (compact), swara and varna of the person will be snigdha and prasanna, body will be having brajishnuta (lustrous), mahanitamba (broad pelvis) and they are streepriya (liking by women), upabhogi (enjoy intercourse) and have uttama bala (strong). They are endowed with sukha (happiness), aishwarya (sovereignty), arogya (good health), vitta (wealth), sammana (respect), and apatya [18] Shukrasara persons have snigdha, samhata, shareera and shwetata of asthi, dantha and nakha. He will be having excessive desire for coitus and have more offspring [19] Satwa Sara Purusha The person having essence of Satwa in predominance is called to be Satwa Sara. Satwasara persons will be having smruti (good memory), bhakthi (devotee), krutaghnata (grateful), pradhnya (wise), shuchitwa (pure), utsaha (excessive enthusiastic), dakshata (alert), dheerata (courageous), samaravikrantayodhina (are good in shastra yuddha, vag yuddha, vyavahara yuddha), they are devoid of vishada guna, they are well arranged with gati (gate), gambeerya buddhi (deep intellect), gambeerya cheshta (graceful movements) and engaged in virtuous acts (kalyanabhiniveshina). Satwasara person have smruti (good memory), bhakthi (devotee), pragna, shourya, shuchitwa and always engaged in shubha karya [20] It is to be noted that persons designated to particular sara contain not only the essence of that dhatu, but possess the essence of other dhatu in some lesser quantity. On the basis of this verdict Charaka and Vagbhatta has categorizes the individuals in following three groups.

I. Sarva-Sara: containing the essence of all the dhatu

II. Maddhayam-Sara: contains the essence of all the dhatu in moderate quantity.

III. Asara: contains the essence all the dhatu at the minimal level.

Evaluation of Bala of patient is very important for the determination of prognosis of the disease and for the determination of the dose of the drugs. A physician may be biased to conclude a man either strong or weak by his appearance of the body.

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Some people having a small sized body are seen to be strong. They are like an ant that has a small body but can carry a heavy load. So it is important to examine the individual with reference to the excellence of his dhatu [20]

Acharya Sushruta opines that physician can achieve success in treatment when he is properly known about Praman of Anga-Pratyanga & Sara of Dhatu [21] DISCUSSION While reviewing the literature it is observed that examination of dhatusara is important in both preventive and curative aspect. As we know a Sarva-Sara person is having optimum level of all the dhatus and asar person shows low level, so asar person should be treated to increase the respective dhatu by giving dhatu vardhaka aahar to bring back optimal level in all dhatus. While examining sara, if a person scores minimum in a particular dhatu then he may be prone to a disease related to that dhatu, and care should be taken to prevent this. Example- if one person scores less in rasa sara, then he may be prone to disease like dehydration and skin disease. Examination of dhatu sarata in individual dhatu is necessary to get a desired dhatu in finest form. Example- if an athlete desire to enhance mansa and asthi sara in optimal level, then he may be advised mansa and asthi dhatu vardhaka drug and food. It is important to evaluate dhatu sarata in pre conception time because saravan couple reproduces a saravan progeny. When pravar Sara person are affected by any disease it is easy to manage but extra care should be taken while giving therapy to madhyam and avara Sara persons. CONCLUSION In modern era concept of our ancient science proves its effectiveness. Dashavidha atur pariksha is mentioned by our classics to examine patient. Examination of dhatu sara is one of them to assesses strength of a person. It is equally important as prakruti, vikruti, aharsakti, vaya and etc. so physician should give equal importance while examining a patient before giving any therapy. REFERENCES

1. Charaka Samhita of Agnivesha elaborated by Charaka & Drudhabala with Ayurveda Dipika Commentary by Chakrapanidatta,edited by Vaidya JadavajiTrikamji Acharya, Choukhambha Surbharati Prakashan Varanasi Reprinted 2005, p.329.

2. Ibid, p.276. 3. Ibid, p.278. 4. Ibid, p.272. 5. Sushruta Samhita of Sushruta with Nibandhasangraha

Commentary of Shri Dakhanacharya &Nyayachandrika

Panjika of Shri Gayadasacharya edited by Vaidya JadavajiTrikamji Acharya & Narayana Ram Acharya, Choukhambha Krishanadas Academy Varanasi Reprinted 2004, p.152.


7. Sushruta Samhita of Sushruta with Nibandhasangraha Commentary of Shri Dakhanacharya &Nyayachandrika Panjika of Shri Gayadasacharya edited by Vaidya JadavajiTrikamji Acharya & Narayana Ram Acharya, Choukhambha Krishanadas Academy Varanasi Reprinted 2004, p.152.











18. Charaka Samhita of Agnivesha elaborated by Charaka & Drudhabala with Ayurveda Dipika Commentary by

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Chakrapanidatta,edited by Vaidya JadavajiTrikamji Acharya, Choukhambha Surbharati Prakashan Varanasi Reprinted 2005, p.278.


20. Charaka Samhita of Agnivesha elaborated by Charaka & Drudhabala with Ayurveda Dipika Commentary by

Chakrapanidatta,edited by Vaidya JadavajiTrikamji Acharya, Choukhambha Surbharati Prakashan Varanasi Reprinted 2005, p.278.

21. Sushruta Samhita of Sushruta with Nibandhasangraha Commentary of Shri Dakhanacharya &Nyayachandrika Panjika of Shri Gayadasacharya edited by Vaidya JadavajiTrikamji Acharya & Narayana Ram Acharya, Choukhambha Krishanadas Academy Varanasi Reprinted 2004, p.152

CITE THIS ARTICLE AS – Satapathy S. et.al., Review on Importance of Dhatu Sarata in Rogi Pariksha, Int. J. Ayu. Alt. Med., 2016; 4(4):170-175 Source of Support – Nil Conflict of Interest – None Declared

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